Full text of "An entire commentary upon the whole Epistle of St. Paul to the Ephesians : wherein the text is learnedly and fruitfully opened with a logical analysis, spiritual and holy observations, confutation of Arminianism and popery, and sound edification for the diligent reader ..."

tihtary of Che t^heolo^ical ^tminavy 

PRINCETON . NEW JERSEY 
PRESENTED BY 

The Stuart Fund 

BS 2695 .B361 

Bayne, Paul 

An entire commentary upon 

the whole epistle of St Paul 



Itkljors S>tm flf Cflnimentarifs. 



BAYNE ON EPHESIANS. 



COUNCIL OF PUBLICATION. 



W. LINDSAY ALEXANDER, D.D., Professor of Theology, Congregational Union, Edinburgh. 

JAMES BEGG, D.D., Minister of Newington Free Church, Edinburgh. 

THOMAS J. CRAWFORD, D.D., S.T.P., Professor of Divinity, University, Edinburgh. 

D. T. K. DRUMMOND, M.A., Minister of St Thomas's Episcopal Church, Edinburgh. 

AVILLIAM H. GOOLD, D.D., Professor of Biblical Literature and Church History, Reformed 
Presbyterian Church, Edinburgh. 

ANDREW THOMSON, D.D., Jlinister of Broughton Place United Presbyterian Church, Edinburgh. 

^tmxnl €bitor. 

REV. THOMAS SMITH, M.A., Edinburgh. 



AN ENTIRE 



COMMENTARY 



UPON THE WHOLE 



EPISTLE OF ST PAUL TO THE EPHESIANS: 

WHEREIN THE TEXT IS LEARNEDLY AND FRUITFULLY OPENED WITH A LOGICAL 

ANALYSIS, SPIRITUAL AND HOLY OBSERVATIONS, CONFUTATION OF 

ARMINIANISM AND POPERY, AND SOUND EDIFICATION 

FOR THE DILIGENT READER. 



PREAC^D BY 

MR PAUL BAYNE, 

SOMETIME PREACHER OF GOD's WORD AT ST ANDREW'S IN CAMBRIDGE. 



EDINBURGH : JAMES NICHOL. 
LONDON : JAWES NISBET AND CO. DUBLIN : G. HERBERT. 



M.DCCC.LXVI. 



EDINBUBOH : 

PKINTED BY JOHN GKEIG AND SON, 

OLD PHYSIC GARDENS. 



PAUL BAYNE. 



o'^ . Q - e ^ r^j - 



THERE is a great deal of tnith in Wordsworth's saying, tliat ' the boy is father to the man ; 
and the boyhood of men who have attained to eminence in after life is always an interesting 
study. But the boyhood of most of the great Puritan Divines is shrouded in impenetrable 
darkness. 

It is a common platform platitude, in our day, to hear the soul-life of men of our own time 
traced back to Richard Baxter, and through hini to Richard Sibbes. We can trace it one step 
farther back, to Paul Baynes, and there again the darkness gathers thick. 

The real instrument, however, of Baxter's awakening, was ' an old tattered book, which a poor 
cottager had lent him.' That tattered old book was Bunny's ' Booke of Christian Exercise 
appertaining to Resolution.' Its author was Parsons, the famous English Jesuit ; and it was 
afterwards purged from Popery, corrected, and improved by Edmund Bunny, who was rector of 
Bolton Percy ; and the book was familiarly known as ' Bunny's Resolution.' One may almost 
read in this book the seeds and germs of ' The Call to the Unconverted.' The reading of that 
book did the law work on Baxter's conscience ; but that was afterwards completed, as he himself 
tells us,* when ' a poor pedlar came to the door that had ballads and some good books, and my 
father bought of him Dr Sibbes's Bruised Reed.' Bunny brought him to the law, Sihhes to 
the gospel. As one has said,t ' If Bunny's Resolution strung Baxter's harp, it was Sibbes's 
Bruised Reed that tuned it to the love of Christ.' 

Sibbes himself had passed his school days, and had nearly completed his studies at Cam- 
bridge, before he knew the grace of God that bringeth salvation. Clarke tells us of Baynes,J that 
'It pleased God to make him an instrument in the conversion of that holy and eminent servant 
of Jesus Christ, Doctor Sibbes.' Baynes himself, as also Sibbes, is silent on the matter, making 



♦ ReliquiiE Baxteriante. 

t Dr TI103. W. Jt-nkyn's Life of Baxter, prefixed to 
selections from his Practical Writings. London, 1840. 

J A General Martyrologie, containing a Collection of all 
the greatest persecutions, &c., &c. Wherounto is added, 



the lives of thirty-two English Divines, famous in their 
generation for learning and piety, and most of them suf- 
ferers for the cause of Christ, &c., &c. The third edition, 
corrected and enlarged. By Samuel Clarke, late Pastor of 
St Bennet Fink, London. London, 1677. 



PAUL BAYNE. 



no allusion to it, so far as we know, in any of his writings. Conversions were not so rare in 
those days. 

All the accounts agree in stating that Paul Baynes, — for so his name is most frequently spelt, — 
was born in London. The date, and all concerning his early days, has, so far as I know, perished. 
' He received his school education at Withersfield in* Essex' — under one Master Cosens, his school- 
master, adds Clarke— 'and was afterward admitted of Christ College, Cambridge.' Of this col- 
lege he was afterwards chcsen fellow. It was a famous school of the prophets. Fuller says.t 
' It may without flattery be said of tliis house, " Many daughters have done virtuously, but thou 
excellest them all," if we consider the many divines who in so short a time have here had their 
education.' Among its learned writers, up to his own day, who had also been fellows. No. 10 is 
'Paul Bains ; he succeeded Mr Perkins at St Andrew's.' It is interesting to go over Fuller's list 
of thirteen names in this row, most of which are familiar as household words. The first in the 
list is Edward Bearing. The fifth is ' Richard Clerk, one of the translators of the Bible, and an 
eminent preacher at Canterbury.' The sixth is William Perkins, who jDreceded Baynes as 
lecturer at St Andrew's. Perkins died in 1 602, which fixes the date of Baynes' appointment 
as lecturer, for he immediately succeeded him. Perkins was buried at St Andrew's Church, at 
the expense of Christ College. Strange enough, he, too, was renowned only for his wickedness 
in his youth. Brookl tells us, that ' for some time after his going to the university, he continued 
exceedingly profane, and ran to great lengths in prodigality. While Mr Perkins was a young man, 
and a scholar at Cambridge, he was much devoted to drunkenness. As he was walking in the 
skirts of the town, he heard a woman say to a child that was froward and peevi.sh, " Hold your 
tongue, or I will give you to drunken Perkins yonder." Finding himself become a byword among 
the people, his conscience smote him, and lie became so deeply impressed that it was the first step 
to his conversion.' Brook says, on the authority of Granger, that Perkins was deprived by 
Archbishop Whitgift, but this is a mistake : he died at his post. His works were collected and 
published, in three volumes folio, in 1 606, and are very precious. 

Number twelve in Fuller's list of literary fellows, is a clarum et venerahile nomen, William 
Ames, better known as Amesius. He was fortunate in having Perkins for his tutor at Cam- 
bridge ; and one may infer from his godly life that he was taught more things than Latin and 
Greek. Ames was a contemporary of Baynes ; they were both lifting up their voices like a trumpet 
together from about the beginning of the century till the year 1610, when, like so many 
others, Ames had to flee to Holland. Amesius writes an introduction to one of Baynes'posthumous 
works — alas, they were all posthumous, so far as we know. 

We may as well add the last name on the list of Fuller's worthies : it is that of ' Joseph Mede, 
most learned in Mystical Divinity.'g This list has greatly lengthened since Fuller's day : curious 
readers will find much information about this college, and many other things of the period, in 
Professor Masson's Life of Milton, in that first volume, which makes us long for the second, so 
slow in following its predecessor. 

Clarke tells us, that at first Bayne's ' conversation was so irregular that his father, being 
grieved at it, before his death, being intimately acquainted with one Master Wilson, a salesman 
in Birchin Lane, he left with him forty pounds by the year, desiring him that if his son did forsake 
his evil courses, and become an honest man, he would then give him that forty pounds per annum ; 



* Chalmers' General Biograpli. Die, London, 1812, 
vol. iv. p. 229. 

t The Church History of Britain, from the Birth of Jesus 
Christ until the year 1648, endeavoured by Thomas Fuller. 
London, printed by John Williams, at the sign of the 
Crown in St Paul's Churchyard. Anuo 1655, folio. 



X The Lives of the Puritans, by Benjamin Brook. 

i ' The History of the University of Cambridge since 
the Conquest.' Printed in the year of our Lord 1C55 
(added to Fuller's Ch. Hist. The copy before me contains 
a map of Cantahrigia qualis extitit Anno D'ni 1634). 



PAIL BAYNE. Vll 



if not, that he would never let him have it.' The result may be best told in Clarke's quaint 
but choice words : ' It pleased God, not long after his father's decease, to shew him his sins, and 
to work effectual repentance in him for the evil of liis ways, so that, forsaking his former evil 
company and practices, he became eminent for his piety and holiness, and according to that of 
our Saviour, much being forgiven him he loved much.' Soon after this gracious change his 
father's friend, Mr Wilson, was seized with a dangerous sickness, and having heard of God's 
merciful dealings with Baynes, he sent for him. By his prayers and by ' his savoury discourse,' 
the restored prodigal gave proof that he had fairly earned his father's legacy. 

Faithful to his trust, Mr Wilson told Baynes of his father's bequest, and delivered up ' those 
writings of agreement which had passed between his father and him.' As Wilson had a wife 
and two children, he besought for them the kindly care of his newly-found friend after he had 
departed. ' And Master Bayne.s, after Master Wilson's death, tliat he might fully discharge 
that trust which was reposed in him, and also by way of gratitude for that friendship and 
fidelity which he had found in Master Wilson, married his widow.' Whether there were more 
chddrcn that followed, and whether the son he speaks of in his letters was his own .son or Mr 
Wilson's, we cannot say : beyond this glimpse into his family affairs, nearly all is darkness. We 
may gather, however, that he must have had a family, from the fact that even with his annuity 
of £iO ' by the year,' a large sum in those days, his latter years were passed in penury. 

Baynes was a distinguished student. Clarke says that, being chosen fellow in his college ' foi 
his eminency in learning,' he so much, ' through God's blessing on his studies and endcavourf, 
improved his time and talents, that he became inferior to none for sharpness of wit, variety of 
reading, depth of judgment, aptness to teach, holy and pleasant language, wise carriage, hea- 
venly conversation, and all other fulness of grace.' He adds : ' When Ma.ster Perkins, who was 
lecturer in Cambridge, had there for many years held forth a burning and shining light, thfe 
sparks whereof did fly abroad into all the comers of the kingdom, and after he had served in 
bis generation, was taken up into heaven, there was none found so meet to receive, as it were, 
the torch out of his hand, and succeed in that great office of bearing it before such a people, as 
Master Baines, upon whom also the spirit of that Elias was by experience found to be doubled. 
In which station he so demeaned himself for some years, that impiety only had cause to com- 
plain. But all that favoured the ways of God, or savoured of religion, rejoiced, and gloried in 
him and his ministry, as in a spiritual and heavenly treasure.'* 

We have said that, so far as we know, Baynes published little, if anything, during his own 
lifetime. All that we have been able to lay hands on as undoubtedly his, bears date from 1618 
onwards. He died in Cambridge in 1617. One of his larger works is named ' The Diocesan's 
Trial' It seems to have been first published in 1621. There is a copy in the British Museum 
library, which is thus catalogued : ' The Diocesans Tryall wherein all the Sinnewes of Doctor 
Downham's Defence are brought into three heads and orderly dissolved : Published by Dr W. 
Ames. London, 164!l, 4to.' The edition before me is a small thin quarto of about ninety pages, 
and has the following title-page : ' The Diocesan's Tryall, wherein the main controversies about 
the former government of the churches of Christ are j udiciously stated, and learnedly discussed, 
in the opening and thorough debating of these three questions following : 1st. Whether Christ 
did institute or the Apostles frame any Diocesan form of Churches, or whether Parishionall 
only. 2d. Whether Christ ordained by himself, or by his Apostles, any ordinary pastor, having 
both precedencie of order and majority of power over others ? 3d. Whether Christ did imme- 
diately commit ordinary power ecclesiastical!, and the exercise of it, to any one singular person, 

♦ Clarke's Martyro'.ogie, p. 23. 



VIU PAUL BAYNE. 



or to an uuited multitude of Presbyters. A work seasonable and useful for these times, being 
very helpfull to the deciding of the differences now in question upon this subject. Written long 
since by that famous and learned divine, Mr Paul Bayne, and now published by authority. 
London, printed for John Bellamie, and are to be sold at his shop at the sign of the three 
golden lyons, in Comhill near the Royal Exchange. 1644.' This work has a long, learned, 
and loving preface by Amesius, and in it there is a pretty full account of the silencing of the 
earnest and eloquent lecturer at St Andrew's. He says : ' It is hard to say whether the 
silencing of him were more odious or the manner of it shameless.' The manner was in the form 
of a visitation : the visitor for the Archbishop Bancroft was his Chancellor, Harsnet. It seems 
to have been determined beforehand that Baynes should be silenced, but he had conducted him- 
himself with such prudence — knowing nothing among men save Jesus Christ and him crucified 
— that a plausible pretext was wanting. He was ordered to preach the visitation sermon : it 
was thought that out of it matter of accusation might be found against him. But he preached 
a plain, simple, gospel sermon, full of sound doctrine, and applicable to those present. 'Mr 
Baines, having greatly heated his weak body by straining to speak fully unto a great audience, 
retired himself presently on his coming down from the pulpit, to provide for his health.' Not 
knowing that he was expected to appear before Harsnet, and being cited in his temporary 
absence, he was immediately silenced for contumacy in not appearing. 

Afterwards, he appealed to the Chancellor for a revocation of the hasty and unjust sentence, 
but in vain. When on this occasion the Chancellor was summing up the charges against him, 
Baynes received them with a complacent smile of conscious innocence ; this smile was translated 
into one of contempt for his superiors, and the sentence was confirmed. Baynes afterwards 
appealed to the Archbishop, Bancroft, but appealed in vain. Amesius tells us, in the preface 
from which we are quoting, that so soon as he presented himself, at the very first salutation, 
Bancroft sharply rebuked the good old man for a little black work which was upon the edge of 
his cuffs, asking him how he dared come before him with such cuffs ; it were a good turn, he 
said, to lay him by the heels for so doing. Brook, quoting, in his imperfect way, from this pre- 
face, adds the following note :* — ' How a little black edging could offend his Lordship is cer- 
tainly not easy to discover. It was not prohibited by any of the canons, nor any violation of 
the ecclesiastical constitutions ; therefore, unless the archbishop had some enmity against the 
good man previously in his heart, it seems difficult to say how he could have been offended with 
so trivial a matter.' Amesius tells us, that after this he preached as he had liberty ; that he 
spent his time in reading, meditation, and prayer ; that he had a weak body, and was much 
and often pressed by want, having, as he often complained to his friends, no place in which to 
lay his head. 

Clarke informs us that whilst he lived a private life his wife died, and ' being thunderstruck 
by the bishop's bolt, he had time and leisure to apply his able wit and judgment about the 
discussing of many questions which, if the prelates had not forced such leisure upon him, it may 
be he would have passed by with others.' ' He was of such an holy and heavenly temper that 
he was reverenced by all good men that knew him. His manner was, in the summer time, to 
go from one gentleman's house to another, and happy were they who could get such company. 
He had such a divine and heavenly majesty that it would awe any man to look upon him. 
Little recreation he used, but sometimes to play at chess.' 

Once after this, — under the auspices of Harsnet, then Bishop of Chichester, and afterwards 
Archbishop, — he was called before the council, under the accusation of keeping conventicles, 



* Brook's Lives of the Puritans, vol- ii. p- 262. 



PAUL BAYXE. IX 

which pretence was founded ou the simple fact, that being an excellent casuist, many repaired 
to him for the resolution of cases of conscience. When he was accused of the crime of keeping 
conventicles before the Privy Council, one of the noblemen at the table said, 'Speak, speak for 
yourself Whereupon, says Clarke, 'he made such an excellent speech, that in the midst thereof 
a nobleman stood up, and said, " He speaks more like an angel than a man, and I dare not stay 
here to have a hand in any sentence against him," upon which speech they dismissed him, and 
he never heard more from them.'* 

Brook tells the following anecdote, for which he quotes as authority Clarke's ' Examples,' 
p. 72, edit. 1671. 'A religious gentleman placed his .son under his care and tuition, and Mr 
Baynes, entertaining some friends at supper, sent the boy into the town for something which 
they wanted. The boy staying longer than was proper,' as boy.s, then and now, will do, ' Mr 
Baynes reproved him with some sharpness, severely censuring his conduct. The boy remained 
silent, but the next day, when his tutor was calm, he thus addressed him: "My father placed 
me under your care, not only for the benefit of human learning, but that, by your pious counsel 
and example, I might be brought up in the fear of God ; but you, sir, giving way to your passion 
the last night gave me a very evil example, such as I have never seen in my father's house." 
" Sayest thou so," answered Mr Baynes, "go to my taylor, and let him buy thee a suit of clothes, 
and make them for thee, which I will pay for to make thee amends." And it is added that Mr 
Baynes watched more narrowly over his own spirit ever after.' 

Clarke tells another anecdote concerning him, which we may as well add to the former, as 
illustrative both of the man and his age. ' Upon a time he went to the house of Mrs Sheafe, 
who was his wife's sister, at Craabrook in Kent, where, observing that she and others of the 
family used to play much at cards, and such like games, as the custom was and still is too much 
used in gentlemen's houses, he took occasion on the Sabbath-day, in his sermon, to speak against 
such games. And it pleased the Lord so to work upon MLsti'ess Sheafe 's heart by that sermon, 
that when she came home she came crying to him, saying, " brother, why should you thus 
suffer me to live in sin to the dishonour of God, and would never tell me of it before?" To 
which he replied, that it was best of all that God had wrought on her by the public ministry, 
and that it might not have been so well if he had spoken to her in private.' 

There is another characteristic touch of the man and his times, added by Clarke, which we 
must give. 'His prayer in his family ivas not usually above a quaiier of an hour long, and 
having respect to the weakness and infirmities of his servants and children, he used to dissuade 
others from tediousness in that duty.' So that a quarter of an hour's prayer was considered 
'judicious brevity' in those da3's ; what would it be thought now ? 

The exposition of the first chapter of the Epistle to the Ephesians was first published by 
itself, separately, a year after the author's death, in 1618, so that it is likely it may have received 
its finishing touches from his own hand. Our copy is complete, ' London, printed by M. F. for 
R. Milbourne & J. Bartlett. 16-1'3.' After an epistle dedicatoiy to Sir John Dingley and Sir 
Robert Wood, signed by W. Jemmat, of Kingston, there follows, ' Dr Sibbes his judgment of the 
author of this commentary, in a preface to the exposition of the first chapter, publ'shed divers 
years agoe.' Clarke, in his quaint old way, gives an excellent summary, wiiich the reader can 
compare with the text of Dr Sibbes as now reprinted in this volume. ' He was a man of much 
communion with God, and acquaintance with his own heart, observing the daily pas.sages of his 
life, and was much exercised with spiritual conflicts, whereby he became the more able to com- 
fort others with the same consolations which himself had received from God. He had a deep 

• Clarke, Brook, Neal's History of the Puritans, vol. i. p 463. 



PAUL BAYNE. 



insight into the mystery of God's grace, and man's corruption, as appears by his commentary 
upon the Epistle to the Ephesians. He was one that sought not after great matters in the 
world, being taken up with comforts and griefs unto which the world is a stranger. One that 
had not all his learning out of books ; of a sharp wit, and a clear judgment. So that though 
his meditations were ofan higher strain than ordinary, yet he had a good dexterity, furthered by 
his love to do good, in explaining dark points with lightsome similitudes.' 

' In his last sickness he had many doubts and fears, and God letting Satan loose upon him, 
he went out of this world with far less comfort than many weaker Christians enjoy. He resigned 
up his spirit into the hands of God, in Cambridge, anno Christi 1617.' 

There is a little pocket volume of Mr Baynes' letters extant, which is not so well known as 
it ought to be, even by lovers of the good old Puritan theology. We have not seen it mentioned 
in any list of his works. We give the title in full : ' Christian Letters of Mr Paul Bayne, 
replenished with divers consolations, exhortations, and directions, tending to promote the Honour 
of Godliness. Heb. 3. 13 (quoted). London. Printed for William Sheffard, and are to be sold 
at his shop in Popes Head Alley, at the Entering in out of Lumbard Street. 1628.' This is a 
choice little volume, and well deserves to be reprinted. It contains much precious truth, put in 
the happiest style. It sparkles with metaphor and simile, and is illustrated by apt proverbs. 
Unfortunately there are no dates to the letters, and no directions ; and the personal matters, which 
we would have prized most, are apparently left out designedly. Here is a glimpse of his wife, to 
whom, throughout, there are the most loving allusions : ' My most Christian wife (your sister) 
hath since Easter last been very ill, and it hath not pleased God to blesse any means which she 
hath attempted here or elsewhere. But now of late, and especially this week, her strength is 
more than ordinarily enfeebled, that I fear you shall not long enjoy such a sister, nor I such a 
wife, of whom I am unworthy.' Here is a reference to Chancellor Harsnet's ^nsitation, as the 
result of which he was deprived : ' I have great business. Our metropoliian's visitation cometh 
shortly, and I am warned to preach, besides many other occasions. Yet because I love not after- 
wisdom, I do make way by force to send you in time a word by friendly admonition.' Here is 
another brief personal reference : ' I was scarce alighted from my horse but an aguish distemper 
did seize on me, and follow me in manner of an hecticJce, to which I have a habitude, even in 
my best health. Besides, I have been troubled with such an inflammation of some of those 
interiora viscera that I could not sleep two hours, but extremity of inward heats would awaken 
me. In which kind I went some weeks, but now I thank God my body, though a little more 
bettered, is in such a state as formerly it hath been.' Again, ' If my son go on setting his heart 
to get learning, I will set my heart to procure him all due encouragement in so good a course.' 
This is the only reference we have found to his children. Here is the last : ' Sister M., my wife 
and I held it meet to signify both our remembrance of you, whom your token hath testified not 
to be unmindful of us both ; for, when my wife is thought on, I think then I am not quite for- 
gotten. You will be desirous of knowing how my wife and her place agreeth. Concerning which 
I inform you thus much, that both of us in regard of all circumstances do think our lines well 
fallen. If we should speak otherwise we should not sanctifie Him in our hearts who is merciful 
to us.' We give one choice proverb from this collection of letters, ' The slowest fire makes the 
sweetest malt.' So it appears in the life and death of this ' worthy.' 

As we have said, the Commentary on the first chapter of the Epistle to the Ephesians was 
first published separately in 1G18. The succeeding chapters were published separately also, and 
finally collected in a folio in 104:3. The reader will note that the Commentary goes no further 
than to the 10th verse of the last chapter : a judicious reader has added to our copy, ' See Gur- 
nall's Christian in Complete Armour.' Of the Commentary we say nothing ; it is in the reader's 



PAUL BAYNE. XI 



liands, and he can judge for himself. His other works are (2.) ' A Commentarie upon the first 
and second chapters of St Paul to the Colossians. Wherein the text is clearly opened, observa- 
tions thence perspicuously deducted, uses and applications succinctly and briefly inferred ; sundry 
holy and spiritual meditations out of his more ample discourse extracted : together with divers 
places of Scripture briefly explained. By Mr Paul Bayne, B.D. London, printed by Richard 
Badger, for Nicholas Bourne, and are to be sold at his shop at the Royal Exchange, 1G34.' This 
is a small quarto. It is dedicated to the reader by one J. S., who says of Baynes : ' Thus 
thundering in doctrine, and lightning in conversation, he left no stone unturned that might 
further the building of the New Jerusalem. By his exemplary deportment he fastened the nail 
which was driven by judicious instruction. In precept and practice a man of God, a beacon on 
a hill, a burning and a shining lamp. Blessed saint ! quce sparsa per omnea in te multa 
Jiuunt.' 

The Commentary occupies about one half of the volume, the other half consists of ' Lectures 
preached from these texts of Scripture, by Mr Paul Bayne.' There are thirteen of them, with 
no Wsible bond of connection ; short, terse, and having every appearance of being taken ver- 
batim from his MS. preparation for the pulpit. At the close of the volume are ' Spiritual 
Aphorisms, or Divine Meditations, suteable to the pious and honest life and conversation of the 
author, P. Bayne." Tlie aphorisms are sixty-six in number : we give a specimen, ' What thresh- 
ing will make me fly out of my iiusk ? Even as Lot was forcibly drawn out of Sodom : so for 
his mercies must my God pluck me out of my natural corruption.' Again, 'A strait shoe mak- 
eth us feel a little stone ; so a strait conscience a small sin. They that will not mend a gutter, 
must amend a whole house.' Here is another, ' We can see the branches of a tree without 
labour ; but to behold the root requires labour and digging : so the fruit of sin is manifest, the 
root lieth hid.' The Commentary on the two first chapters of Colossians, which forms the first 
part of this volume is complete so far as it goes ; and, like the rest, seems to be a transcript fronj 
his pulpit MS. It is forcible, practical, and full of sound doctrine, good to the use of edifyino'. 

3. The Diocesan's Tryall, already referred to ante. 

4. ' Christian Letters,' &c., also referred to previously. 

5. ' A Brief Direction unto a godly Life : wherein every Christian is furnished with most 
necessary helps for the furthering of him in a godly course here upon earth, so that he may 
attain eternal happiness in heaven. Written by Mr Paul Bayne, minister of God's word, to Mr 
Nicholas Jordan his brother. London, printed by A. E. for J. N., and are to be sold by Samuel 
Enderly, at the Star in Pope's Head Alley, 1637.' This is a handy little pocket volume, in 
appearance exactly like ' The Letters.' It is dedicated ' To the Right Worshipful Mr Nicholas 
Jordan, Esq., and one of his Majesty's J. P. and Quorum in the county of Essex.' The dedication 
is signed N. N., i. e. Natiianael Newberry, bookseller in Cornhill. 

6. 'A caveat for cold Christians, in a sermon preached by Mr P. Bayne, sometime minister 
of God's word at St Andrew's in Cambridge, wherein the common disease of Christians with the 
remedy is plainly and excellently set down for all that will use it, John xv. 9, 1 0. At London, 
imprinted by Felix Kyngston, for Nathanael Newberry, and are to be sold at his shop under St 
Peter's Church in Cornhill, and in Pope's Head Alley, right against the sign of the White Horse, 
1618.' Tliis is an earnest, stirring sermon, on the text Rev. ii. 4, 5. It is a thin small square 
octavo, and is dedicated to the worshipful Mr Robert Clavering, town-clerk of Newcastle (on Tyne). 
The dedication contains the following sentences worth extracting: ' If, considering the good 
acceptance that some former few sermons of that religiously-learned and learnedly religious 
divine, Master P. Bayne, have had with the church of God, the ensuing sermon being hitherto 
by me, I was (without difiicultyj induced to make it public. For if I should longer conceal it. 



PAUL BAYNE. 



what know I whether somebody else, who had not the Uke interest to it that myself have, might 
not prevent me in printing this, as well as they have done in publishing some other things of 
the like nature. Moreover, looking into the carriage and frame of this draught, I did not see 
how it could disparage any of the rest who are now flown abroad.' From which we may gather 
frst, that the author's sermons were greatly prized at the time of then- first appearing ; and 
second, either that the author had lent his MS. to friends, or that diligent hearers had taken 
large notes wliich, afterwards expanded, were handed about by friends to friends This appears 
from the title of the next, a thin quarto, wliich I found in the catalogue of the British Museum, 
with some others. 

7. ' The Trial of a Christian's Estate : or a Discourse of the causes, degrees, signs and differ- 
ences, of the Apostasie, both of true Christians and false : in a sermon on Heb. x. 39. Preached 
by P. Baynes, and aftenvards sent in writing by him to (and edited by) his friend, W. F. 
London, 1618. 4'to.' 

8. Two godly and faithfid treatises, the one upon the Lord's Prayer, and the other upon the 
Sixe Principles. Edited by E. C. London, 1619. 12mo. Also in British Museum. 

9. The Spiritual Ai-mour, with which being furnished, the Christian may be able to stand 
fast in the day of trial. London, 1620. 12mo. 

10. An Epitome of Man's Misery and Delivery, in a Sermon on Romans iii. 23, 2i. Edited 
by J. E. London. 1690. 4to, 

I have only been able to find the titles of two more sermons; 11. Holy Helper in God's 
building ; and 1 2. Help to true Happiness : explaining the fundamentals of the Christian 
religion. London. 1635. 3d edition, 12mo.* I am pretty sure this list miglit be considerably 
enlarged ; but I am pretty sure also that it contains all that is of any real importance in the 
works of Baynes. If anything is omitted, it can only be a few occasional and single sermons ; 
which are of value chiefly to the curious, and to those who have a passion for possessing a com- 
plete set of the writings of an author. And now my task is done ; with more leisure, it could 
have been made more worthy of this prince among the early Puritans. 

THOMAS ALEXANDER. 
Chelsea, Feb. 1866. 



* Chalmers' Biograpical Dictionary, Art. Baynes. 



TO THE EIGHT WORSHIPFUL MY MUCH HONOURED FRIENDS, 

SIR JOHN DINGLEY AND SIR ROBERT WOOD, KNIGHTS; 

MERCY AND PEACE IN OUR LORD JESUS CHRIST BE MULTIPLIED. 



SIRS, — In this age of pamphlets true and false, my 
stationer, as a friend of piety, hath (with a dis- 
wontod boldness) adventured to print and send forth 
this worthy Commentary on that divine Epistle of 
Paul to the Ephesians, which, as at other times it 
might be useful to the church of God, so, especially 
at this time, it may be of use (by the novelty) to take 
off the hearts of Christians from idle pamphlets too 
much in request, and pitch them on the grave and 
weighty points of religion, which herein are pithily 
opened and applied to the conscience. The epistle in 
general may be called (by the apostle's own direction) 
his knowledge in the mystery of Christ, chap. iii. 4. 
In the two first chapters, he discourseth of election 
and the free grace of God in saving his people by 
Christ, Gentiles as well as Jews. In the third, he re- 
capitulates his doctrine, and applies it to this church 
of Ephesus, praying they may have the sense, use, 
and comfort of it in those troublesome times, where- 
into the churches were soon cast. In the fourth and 
two last, he exhorteth this people to all holy duties 
which do best suit with so holy doctrine as he had 
delivered. And if in these days our apostle were con- 
sulted withal as such an oracle deserveth, and this 
holy interpreter, who had both his name and spirit, 
neither Arminianism and popery on the one side 
could so prevail upon the world as it hath done, nor 
on the other side profaneness and carnal-mindness in 
them that turn the grace of God into lasciviousness. 
For the church's sake are these things thus published, 
that, though Israel play the harlot, yet may not Judah 
transgress ; and it will be good wisdom in Christians, 
amidst all these fears and distractions (which prove 
also distractions to many a man's course of piety, 
especially in reading good books), to withdraw them- 



selves from the noire and dust of the world, and 
redeem as much time as they can for perusing those 
holy truths which are here skilfully and in a spiritual 
manner expounded. Most unhappy is that man who 
is too well known among others, and at last dieth un- 
known to himself. 

To you both, noble Sirs (being, by God's providence 
and goodness, near neighbours both in place and piety), 
I am bold to dedicate these meditations of that worthy 
servant of God, whose name is yet so sweet in the 
church : which I have adventured to do, not so much 
to crave patronage for the work, which is able to de- 
fend itself, as to give you thanks publicly for your 
love to this poor town of Kingston, for your kind 
respect to us the preachers, and your daily attending 
at the courts of wisdom, which might be a good 
example to provoke the dulnesa of our backward and 
negligent people. And oh that this late affliction might 
awaken us all out of that deep security which had too 
much possessed us ! The sword is now come to second 
the word, that what was not done in a mild way may 
be done in a rugged. And happy we if we sin no 
more, lest a worse thing come upon us. I shall be 
glad if, by perusing these treatises at leisure, there 
shall be anything added to your zeal in religion, that 
you may get Christ more into your hearts and advance 
him more in your lives, which will be your true honour 
and lasting comfort, when all titles and good things of 
the world will vanish into nothing. And thus, com- 
mending you both, with all yours, to the grace of our 
heavenly Father, I humbly take my leave, and entreat 
your pardon for this my boldness, being, 

Your worships' much obliged, 

Kingston, D^c. 12. 1642. W. Jemm.vt. 



M SIBBES HIS JUDGMENT OF THE AUTHOR OF THIS COxMENTARY ; 

IN A PREFACE TO THE EXPOSITION OF THE FIRST CHAPTER, 
PUBLISHED DIVERS YEARS AGO. 



NOTWITHSTANDING the world's complaint of 
the surfeit of hooks (hasty wits being over for- 
ward to vent their unripe and misshapen conceits), yet 
in all ages there have been, and will be, necessary 
nses of holy treatises, appliable to the variety of 
occasions of the time ; because men of weaker con- 
ceits cannot so easily of themselves discern how one 
truth is inferred from another, and proved by another, 
especially when truth is controverted by men of more 
subtle and stronger wits. Whereupon, as God's truth 
hath in all ages been opposed in some branches of it, 
so the divine providence that watcheth over the church 
raised up some to fence the truth, and make up the 
breach. Men gifted proportionably to the time, and 
as well furnished to fight God's battles, as Satan's 
champions have been to stand for him ; neither have 
any points of Scripture been more exactly discussed 
than those that have been most sharply oppugned, 
opposition whetting both men's wits and industry ; 
and in several ages men have been severally exercised. 
The ancientest of the fathers had to deal with them 
without (the pagans), and especially with proud 
heretics, that made their own conceits the measure 
of holy truth, believing no more than they could 
comprehend in the articles of the Triuitv, and natures 
of Christ, whence they bent their forces that way, 
and for their matter wrote more securely. Not long 
after, the enemies of grace, and flatterers of nature, 
•stirred up Saint Augustine to challenge the doctrine 
of God's predestination and grace out of then- hands, 
which he did with gi'eat success, as fitted with grace, 
learning, and wit, for such a conflict ; and no Scrip- 
tures are more faithfully handled by him than those 
that were wrested by his oppositcs, and such as made 



for the strengthening of his own cause. In other 
wi-itings he took more liberty ; his scholars, Prosper, 
Fulgentius, and others, interested themselves in tha 
same quarrel. 

In process of time men, desirous of quiet, and tired 
with controversies, began to lay aside the study of 
Scriptures, and heai'ken 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 up under ignorance and im- 
plicit faith, which pleased them well, as easing them 
of labour of search ; as upon the same irksomeness of 
trouble, in the eastern parts, they yielded to the con- 
fusion and abomination of Mahometism. 

And lest scholan? should have nothing to do, they 
were set to tie and untie school knots, and spin ques- 
tions out of their own brain ; in which brabbles they 
were so taken up, that they slightly looked to other 
matters. As for questions of weight, they were schooled 
to resolve all into the decisive sentence of the see 
apostolic, the authority of which they bent their wits 
to advance ; yet then wisdom found children to jus- 
tify her ; for scriptures that made for authority of 
princes, and against usurpation of popes, were well 
cleared by Occam, Marsilius, Patavinus, and others, 
as those of predestination and grace by Ariminensis, 
Bradwardine, and their followers, against Pelagianism, 
then much prevailing. At length the apostasy of 
popery spread so far, that God, in pity to his poor 
church, raised up men of invincible courage, unwearied 
pams, and great skill in tongues and arts, to free 
religion so deeply enthralled ; from whence it is that 
we have so many judicious tractates and commentaries 
in this latter age. And yet will there bo neccssarj' 



DR SIBBES'S JUDGMENT OF THE AUTHOR. 



nse of farther search into the Scriptures, as new 
heresies arise, or olJ are revived, and further strength- 
ened : the conviction of which is then best when 
their crookedness is brought to the straight rule of 
Scriptures to be discovered. Besides, new exposi- 
tions of Scriptures will bo useful, in respect of new 
temptations, corruptions in life, and cases of con- 
science, in which the mind will not receive any 
satisfj-ing resolution but from explication and applica- 
tion of Scriptures. Moreover, it is not unprofitable 
that there should be divers treatises of the same por- 
tion of Scriptures, because the same truth may bo 
better conveyed to the conceits of some men by some 
men's handling than others, one man relishing one 
man's gifts more than another. And it is not meet 
that the gloi-y of God's goodness and wisdom should 
be obscured, which shineth in the variety of men's 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 con- 
tained ; for though the main principles be not many, 
yet deductions and conclusions are infiuite, and until 
Christ's second coming to judgment, there will never 
want new occasion of further search and wading into 
these deeps. 

In all which respects, this exposition of this holy 
man deserves acceptance of the church, as fitted to 
the times, as the wise reader will well discern. Some 
few places are not so full as could be wishe 1 for clear- 
ing some few obscurities ; yet those that took the care 
of setting them out, thought it better to let them pass 
as they are, than be over bold with another man's 
work, in making him speak what he did not, and take 
them as they be. The greatest shall find matter to 
exercise themselves in ; the meaner, matter of sweet 
comfort and holy instruction ; and all confess that he 
hath brought some light to this excellent portion of 
Scripture. 

He was a man fit for this task, a man of much com- 
munion with God, and acquaintance with his own 
heart, observing the daily passages of his hfe, and ex- 
ercised much with spiritual conflicts. As St Paul in 
this epistle never seemeth to satisfy himself in advanc- 
ing the glory of grace, and the vileness of man in him- 
self, so this our Paul had large conceits of these things, 
a deep insight into the mystery of God's grace and 
man's corruption'; he could therefore enter further 
into Paul's meaning, having received a large measure 
of Paul's spirit. He was one that sought no great 
matters in the world, being taken up with comforts 
and griefs, unto which the world is a stranger ; one 
that had not all his learning out of books ; of a sharp 
wit and clear judgment. Though his meditations were 
of a higher strain than ordinary, yet he had a good 
dexterity, furthered by his love to do good, in explain- 
ing dark points with lightsome similitudes. His man- 
ner of handling questions in this epistle is press and 
Bchool-likc, by arguments on both sides, conclusions, 



and answer.=, a course more suitable to this purpose 
than loose discourses. 

In setting down the object of God's predestination, 
he succeeds him in opinion whom he succeeded in 
place ; in which point divines accord not, who, in all 
other points, do jointly agree against the troublers of 
the church's peace in our neighbour countries ; for 
some would have man Ho before God in predestinating 
him, as in lapsed and miserable estate ; others would 
have God in that first decree, to consider man ab- 
stracted from such respects, and to be considered of 
as a creature alterable, and capable either of happiness 
or misery, and fit to bo disposed of by God, who is 
Lord of his own, to any supernatural end ; yet both 
agree in this, first, that there was an eternal separation 
of men in God's purpose ; secondly, that this first 
decree of severing man to his ends, is an act of sove- 
reignty over his creature, and altogether independent 
of anything in the creature as a cause of it, especially 
in comparative reprobation, as why he rejected Judas 
and not Peter. Sin foreseen cannot bo the cause, be- 
cause that was common to both, and therefore could be' 
no cause of severing. Thirdly, all agree in this, that 
damnation is an act of divine justice, which supposeth 
demerit ; and therefore the execution of God's decree 
is founded on sin, either of nature or life, or both. 
My meaning is not to make the cause mine by unne- 
cessary intermeddling ; the worthiness of the men on 
both sides is such, that it should move men to modera- 
tion in their censures either way. Neither is this 
question of like consequence with others in this busi- 
ness, but there is a wide difference between this 
diflerence and other difl'erences. And one cause of it 
is the difficulty of understanding how God conceives 
things, which difl'ers in the whole kind fi-om ours, he 
conceiving 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 university of heaven ; before which time, that men 
should in all matters have the same conceit of things of 
this nature, is rather to be wished for than to be hoped. 
That learned bishop, now with God, that undertook 
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 he differed from Mr Per- 
kius in this point, yet shewed that he could both 
assent in lesser things, and with duo respect main- 
tain in greater matters. If wo would discern 
of difl'erences, the church would be troubled with 
fewer distempers ; I speak not as if way were to be 
given to Vorstian, lawless, licentious liberty of pro- 
phecy ; that every one, so soon as he is big of some new 
conceit, should bring forth his abortive monster ; for 
thus the pillars of Christian faithwouldsoonbeshakeOr 
and the church of God, which is a house of order, 
would become a Babel, a house of confusion ; the dole- 



DR SIBBES S JUDGMENT OF THE AXTTHOR. 



fnl issues of -which pretended liberty, we see in 
Polonia, Transylvania, and in countries nearer hand. 
We are much to bless God for the king's majesty's 
firmness this way, unto whose open appearing in these 
matters, and to the vigilancy of some in place, we owe 
our freedom from that schism that troubleth our 
neighbours. 

But for diyersity of apprehensions of matters far 



remote from the foundation, these may stand with 
public and personal peace. I will keep the reader no 
longer from the treatise ; the blessing of heaven go 
with it, that through the good done by it, much 
thanksgiTing may be to God in the church. Amen. 



Gray's Inn. 



R. SlEBES. 



A COMMEKTAEY UPON THE EPISTLE OF ST PAUL 

TO THE EPHESIANS. 



CHAPTER I. 



TTER. 1. Paid, (It! ajinstJe of Jesus Christ hij the 
\ vitl of God, to the saints of God, to the saints 
uhich are at Ephesus, and to the faithful in CItrist 
Jesus. 

Before the words be entered, it is fit to premise 
some few words concerning, 1, the occasion ; 2, the 
Bcopo ; and, 3, the method of this epistle. First, 
the occasion was the state of the church, foreseen 
by Paul, Acts xx., 2 Peter i. 15. 2. The scope 
is to teach them the doctrine of God's most rich grace, 
and to stir them up to everj- duty, in way of thank- 
fulness. The parts of the epistle are three : 1, the 
preface, in the two first verses ; 2, the matter or sub- 
stance of the epistle, which rcacheth from the 3d verse 
to the 21st of the sixth chapter ; 3, the conclusion, 
thence to the end. In the preface, three things are 
contained : 1, the author's name, who is described by 
his office, ' an apostle ;' which is further amplified, 
first, from the person to whom he appertained, or for 
whom be was emplo^'cd ; secondly, from the efficient 
cause by which he was made an apostle, ' the will of 
God.' This answereth to our subscriptions, for we 
write our own names under our letters. 2. The names 
of the persons to whom he writcth, who are first pro- 
pounded more briefly, with the place they were at, 
' saints at Ephesus ;' secondly, it is expounded more 
clearly whom he meaneth by saints, not such as are 
written in the pope's calendar, having divine honour 
done them, but such as are ' faithful in Christ.' 
Again, these words may seem to lay down persons ; 
first, more specially, as the saints at this place ; 
secondly, more indefinitely and generally, as true be- 
lievers on Christ everywhere ; but the note of quan- 
tity wanteth to make this sense ; for Paul would 



have spoken in this manner, to the saints at Ephesus, 
and to all that believe on Christ, if this had been his 
meaning, as in 1 Cor. i. This part of the preface 
answereth to our superscriptions, wherewith we en- 
dorse our letters ; fur on the back of om- letters we 
use to express the name of our friend to whom they 
are directed. The third thing in this preface is his 
salutation. The words of this verse needing no fur- 
ther expHcation, we will note out the chief instructions 
which ofler themselves to our observation, and so pass 
on to the second verse. 

Doct. 1. First, that Paul doth use to set forth his 
calling, before he entereth his matter with them, it 
doth teach that ministers must inculcate to themselves, 
and such as they have to deal with, their callings from 
God. St Paul doth not text this forth in the fore- 
front of every epistle, ' Paul, a servant of Christ,' 
' Paul, an apostle of Christ,' but that he found it a fit 
thing to be proposed, both for his own sake, and 
theirs with whom he had to do. Even as civil magis- 
trates do give out their writs in the king's name, with 
mention of the office they bear under him, to the end 
that due respect might be given them of the subject ; 
so this great church- officer doth mention what place 
he held under Christ, the king of his church, that the 
things delivered by him might be accordingly received. 
In a word, this is good for the minister himself, and 
for the people. How can he speak the words of God, 
as the mouth of God, with reverence and all authority, 
if he considers not that God hath commanded to him 
this piece of service ? 

Doct. 2. The ministry is a work so weighty, that 
no man of himself is sufficient for it. Now, what can 
more assure me that I shall be made able, than to look 



BAYNE ON EPHESIANS. 



[Chap. I. 



at God, who hath called me to such an office ? Princes 
call not their subjects to any scrnce, but that they see 
them furnished with things requisite. 

Doct. 3. Lastly, whereas the difficulties and enrai- 
ties which encounter faithful ministers are many, how 
could they look to be shielded against all, but by hold- 
ing their eyes on him who hath called them ? For 
people this is behoveful, for it maketh them sanctify 
God in hearing, while they look not so much at man, 
as at God teaching by man, Acts x. 33, 1 Thes. ii. 18. 
It maketh them obey those that are over them, when 
they have conscience of this, that God hath sent 
them ; as a servant, when he thinketh his lord or 
lady hath sent any to him, doth readily do that he is 
commanded. 

Use. The use of which is to stir up ministers wisely to 
teach this, and laj' it as a foundation. People Hkewise 
must willingly hear it ; for to acknowledge God's call 
in such as minister to them, is their great advantage. 
When we hai-p on this string much, then people think 
it a spice of pride and vainglory in us, coming only 
from hence, that ^e think ourselves not enough re- 
spected. Thus Paul himself might have been mis- 
construed. What ! Nothing but Paul an apostle ? 
Cannot Paul have the office of apostle, but all the 
town must be of counsel ? But as St Paul feared not 
to prefix this, howsoever his custom might be de- 
praved, so must we imitate the same, in prudent pro- 
posing the ministry we have received from God, though 
evil-minded men misinterpret the fact to their own 
destruction. 

raid an apostte. Observe more particularly, first, 
the quality and degree of him who bringeth the doc- 
trine of this epistle to us. He is an apostle, one of 
the highest degree, an ambassador of state, sent from 
Christ, for so the word signifieth. Look, as kings 
have their superior and inferior magistrates, from the 
chancellor to the constable, so Christ, the glorious 
King of his church, hath divers orders of ministers, 
the order of apostles being supreme, and most excel- 
lent above any other, Eph. iv. And look, as kings 
despatch lords ambassadors into other countries, con- 
cerning important business ; so the Lord Jesus, now 
about to ascend, did send forth his twelve apostles to 
publish the charter of the world, even forgiveness of 
eins, and fi'ee acceptance to life eternal, to all such as 
would take their pardon forth, by a lively belief. Many 
were the privileges of these apostles. 1. They were 
immediately, no person coming between, designed by 
Christ. 2. They were infalhbly assisted, so that, in 
thtir office of teaching, whether by word of mouth or 
WTiting, they could not err. 3. Their commission 
was universal, throughout all nations, though the 
usual exercise thereof was limited and determined 
by Christ, doubtless for the gi-eater edification of the 
church. 4. They could give, by imposition of hands, 
the gifts of the Holy Ghost, which Simon Magus would 
Lave redeemed. 5. Ihcy were eye-witnesses of Christ, 



and saw him ordinarily and miraculously in the flesh, 
as Paul. 

Use. That, therefore, a person of such quality doth 
bring us these things, must stir us up to seek into 
them, and entertain them accordingly. Should the 
king send his mind by the meanest messenger, we 
would receive it dutifully ; but if my lord chancellor, 
or some gi'eat statesman, should in person publish his 
pleasure, we would attend it more reverently. The 
atheism of these times is much to be lamented. Our 
superstitions ancestors, if the pope's nuncio or legate 
came amongst them, bringing the pope's blessing, in- 
dulgences, relics, such wares as were the mock of the 
world, oh, how were they received, how were their 
commodities (if I may so call them) entertained ! But 
our atheism is such, that we let these things lie by, 
many of us not asking after, nor vouchsafing to read 
with devotion, these things which the true legates 
of Jesus Christ have brought unto us, and left pub- 
lished for our sakes. 

Secondly, We see hence the firmness of all those 
things delivered in this epistle; for it was not so much 
the apostle, as God in him, who indited these things ; 
as when a lesson is sounded forth upon an instrument, 
it is not so much the instrument as his who pla3'eth 
upon it. So here, ' I preach not myself, but Christ 
the Lord,' ' an apostle of Christ,' that is, an apostle, 
whom Christ doth take and own as his apostle, who 
is employed about him, 2 Cor. iv. And, indeed, this 
phrase doth import his being made by Christ, rather 
than include it; and, therefore, 1 Tim. i. 1, he is 
said, ' an apostle of Christ, by the commandment of 
Christ ;' where an apostle of Christ is an apostle per- 
taining to Christ, now possessed of him, and employed 
about him, having been advanced to this place by the 
ordination of God and Chi'ist. 

Doct. 3. Now Paul's fact holding out this as his 
glory, that he was Christ's apostle, doth teach us, that 
we are to account it our gi'eatest dignity that we be- 
long to Christ. We see in earthly servitors, their 
glory is so much the greater by how much their lords 
and masters are in greater pre-eminency. Hence it 
is that we sue for the cloth of noble persons especially, 
who are great favourites with the king. We see it so, 
and not without reason, for it is a matter of counte- 
nance, of protection ; yea, if they be in good place 
about them, of gi-eat emolument. But how much 
more glorious is this, to retain to the King of glory, 
and that not as a common servitor, but in some spe- 
cial place, very near him ! 'VMiat greater honour had 
Moses, Abraham, David, than that God's name was 
called on them, ' Abraham the friend of God,' ' Moses 
my servant,' David, ' Oh how thy servant loveth thy 
statutes !' Ps. cxix. 

Use 1. Again, our duty that we owe to the name of 
our God, doth require that we should truly confess 
this, and boast of it, as our highest preferment, that 
he hath made us his servants. Let us therefore who 



Ver. 1.] 



BAYNE ON EPHESIANS. 



are Christians, rejoice and triumph in this, that Christ 
hath taken us into his service. Men that belong to 
great persons, will bear themselves stout on it, and 
count it the height of their good fortunes ; yet who 
seeth not that uutbaukfulness creepeth into noble 
breasts, or there could not be found a young courtier 
and an old beggar ? What shall be our sin, if we hold 
not up our heads with holy gladness of heart, that 
we are entertained by such a Lord, who is faithful, 
whose largeness is oven above all we can think, to his 
true-hearted servants. 

Use 2. Again, this must rebuke such white-hearted 
Christians who are ashamed of their Master, and work 
he settcth them about, if any profiine ones be in pre- 
sence, who shrink in, and ai'e afraid to be known 
whose men they are ; how far would these have been 
in the times of those first Christians, so full of persecu- 
tion ! Should our servants serve us thus, we would 
pull their cloth over their ears and send them packing. 

Dvct. 4. AcconUiui to God's uill. Observe hence, 
that it is the will of God which doth assign to us our 
several callings ; for the aposUe doth acknowledge in 
this phrase, two things: fii'st, the providence; secondly, 
the free grace of God. Civil men will set forth the 
wisdom and bountifulness of their benefactors. Those 
that rise by the king's ftivour £i-om one place to 
another, oh how they will extol his princelike cle- 
mency ! So this heavenly mind of the apostle every- 
where is afi'ected with the free grace of God, who did 
assign to him such a high calling as this was. The 
truth is, it is God's providence and goodness which 
do design us to every calling, Gal. i. 15; even from 
his mother's womb, did God set him apart, Jer. i. 5 ; 
before he was born, did God decree him a prophet ; 
yea, the smith that bloweth in the coals, the Lord 
createth him, Isa. liv. 16. No wise man doth make a 
thing, but he knoweth the ends to which he will use 
it ; much less doth the Lord make any of us, but he 
knoweth to what ends he will employ us ; and look, as 
a wise governor in the family setteth one to his work 
in this place, a second to another, in a diverse place, 
so doth the Lord in this world, which is a piece of 
his household. 

AVc must therefore hence be stirred up to acknow- 
ledge the grace of God to us, and providence over us; 
if it reach to the hairs of our head, much more to so 
great a benefit as the allotting of our callings is. Yea, 
it must be a ground of contentation in every state 
of life, and of settled persevering in such callings in 
which we have been trained, remembering that whoso 
changcth his place unadvisedly, is like a bu'd now 
from her nest, who maj' be well weather-beaten before 
she return ; yet when God doth orderly lead us to 
more free and comfortable conditions, wo are rather 
to nse them, 1 Cor. vii. 21. 

Saints at Eplwsiis. From this, that he calleth the 
members of this church saints, observe, 

Docl. 5. 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 wore bad fish as well as good, 
chafl' as well as wheat, in this visible church ; never- 
theless, he doth well call them saints : first, because 
they were all by outward profession so, yea, and con- 
formity, for anght wo know ; secondly, because there 
were many true saints. Now the better part, not the 
bigger, giveth the denomination. Wine and water is 
called wine ; gold and silver ore unfined, is called 
gold and silver, though yet much dross be intermeddled 
with it. Look how a civil, virtuous man doth not 
like to have in his house uncinl rake-shames, so the 
most holy God will not allow any in his family openly 
unholy. Like master, like man, at least in outward 
conformity ; and look as no man can think well to 
have swine in his house, or dogs and swine come to 
board with the rest of his family, so here, open sin- 
ners, who, after their names given to Christ, return to 
their vomit, they have no allowance from God to be 
in his household; when we see it otherwise, it is 
through sinful neglect of due censures, and such as 
have the power of them shall answer it. Bat here the 
Brownists must be answered, who reason thus, every 
true visible church standeth of visible saints; our 
churches stand not of visible saints ; civ/o, they are 
not true, and by consequent to be separated from. 
The proposition hath a double sense : first, every 
true church hath in it some visible saints, this is true ; 
but then the second part of the reason is false, ours 
have in them no visible saints. The second sense is, 
every true visible church st;indeth, or hath in it only 
visible saints; standeth entirely of these, no others any 
way intermingled. Now if one understand this de 
jure, viz., of what kind of persons the church should 
stand, it is true ; but if it bo understood 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 uncast forth, though he was of right to have 
been excommunicate ; and how absurd is it that one 
sinner, by the negligence of some uncast forth, should 
degrade a thousand from the dignity of a church. 

Use 2. This doctrine then, that the members of the 
church are to be saints, doth let us see the fearful 
estate of many amongst us, who, likeas they tell of 
Halifax nuts, which are all shells, no kernels, so those 
profess themselves saints, but their ignorance, their 
idle courses, their riots, their blasphemies, proclaim 
that there is nothing within which belongeth to a saint. 
Nay, many will not stick to profess they are none of 
the holy brotherhood, to jest at such as endeavour to 
holiness, saying, that young saints prove old devils. 
It is a wonder that such hellish owls dare fly in the 
sunshine of so Christian a profession as is made 
amongst us. 

Use 3. This letteth ns see what we must endeavour 
to, even that we profess. We hate in civil matters 



BATNE ON EPHESIANS. 



[Chap. I. 



that any should take upon him that he is not seen in ; 
we count it a gross kind of counterfeiting. Let us 
take heed of taking on us to be members of God's 
chui'ch, and saints, when we have no care to know 
God, and get our hearts cleansed from all filthy sinful 
coiTuptions that reign in them. The rather let us do 
it, for our pride, covetousness, injustice, drunken 
sensualities, they are double iniquities, and make us 
more abominable than Turks and heathens. Whether 
is it more odious for a single maid, or married wife, 
to live in uncleanliness ? It is naught in both, but 
most lewd in the latter ; she doth not only defile her 
body, but violate her faith which she hath given to 
man, and that in sight of God. Thus for us who 
profess otu-selves saints, married to God, for us to 
live in the lusts of our own hearts, doth exceed all 
Turkish and heathenish impiety ; they are loose and 
free (as I may so say), they have not entered any 
covenant with the true God in Christ. 

Use 4. We see the vanity of many who think they 
are not tied so strictly as others, because they make 
not so forward profession. Warn them of an oath of 
wanton dissoluteness, they slip the collar with this, 
that they are not of the precise brotherhood ; yea, 
they allow themselves in that, for which they will be 
on the top of another, because they profess no such 
matter, as the other doth ; but this is their gross 
ignorance ; ask them whether they will be members 
of the church, they answer yea. If thou wilt be a 
member of God's church, thou professest thyself a 
saint, and what profession I pray thee can be more 
glorious ? 

In Ephesus. This was a mother city, famous for 
idolatry and conjuring, as the Acts of the Apostles 
testify, so given to all riot, that it banished Hermodore, 
in no other consideration but that he was an honest 
sober man. This people were so wicked, that lieathens 
themselves did deem them from their mouth worthy 
to be strangled ; yet here God had his church. 

Boct. G. Observe then, that in most wicked places 
God gathereth and mainlaineth his people. Thus 
when the world was so wicked, that the patience of 
God would bear no longer, the Lord had a Noah in it ; 
thus he bad a Melchisedec in Canaan, a Lot in Sodom, 
a Job in Uz, a church in Pergamos, where the devil 
had his throne. Where God hath his church, we say, 
the devil hath his chapel ; so on the contrary, where 
the devil hath his cathedral, there God hath his people. 
Look, as in nature we see a pleasant rose grow from 
amidst the thorns, and a most beautiful lily spring out 
of slimy waterish places ; look, as God in the dark- 
ness of the night maketh beautiful lights arise ; so 
here, in the darkest places, he will have some men who 
shall shine as lights in the midst of a perverse genera- 
tion. This God doth, first, in regard of himself, that 
he may display his mighty power and wisdom so much 
more clearly. Thus in the creation, to bring the 
creature out of nothing, light out of darkness, did 



display the riches of his almighty power, goodness, 
and wisdom : in regai-d of the saints, that they may 
more clearly discern his great grace to them, who hath 
so separated and altered them from such, with whom 
they formerlj- conversed ; in regard of the wicked, 
that by the example of these, the world may be con- 
demned in their unbelief and unrighteousness, and all 
other darkness which they chose rather than light ; 
as Noah is said to have condemned the old world, 
while he builded the ark, of the impenitency and care- 
less unbelief in which they lay, without respect to 
God's thi'eatening, Heb. xi. 7. 

Use 1. The use is, first, that we should not be dis- 
couraged if we live amongst factious persons in wicked 
towns, lewd families. Being made, by God's grace, 
new creatures, we must rather wonder at his power, 
wisdom, grace unto us; and no doubt but that he who 
hath kept his in the wickedest places, will keep us also. 
Secondly, we must think of om- happiness, if we did 
use it, above these ; they did dwell pell-mell, heathen 
and Christian under one roof, whereas we live with 
none but such for the most part as profess the Chris- 
tian name ; crrjo, in many regards our condition is far 
easier. 

Now, he Cometh to explain whom he meaneth by 
saints, describing them from. their faith in Christ : ' To 
the faithful in Christ.' For those words are added, 
first, to point at the root of sanctification, which is 
belief; secondly, to distinguish God's church from the 
synagogues of the Jews, who professed faith towards 
God, but not in Christ Jesus. And he doth fitly note 
out the saints by their faith in Chi'ist Jesus ; for who- 
soever is faithful is a saint, and whosoever is a saint 
is faithful ; though to be a saint, and to be faithful, 
are not properly and formally (idcntkc, Jormaliter) 
both one. 

Boct. 7. Observe, then, that he calleth those sainta 
whom here he describeth to be faithful ones in Chi'ist ; 
that is, faithful ones who are through faith united with 
Christ, so that he dwelleth in them and they in him ; 
for in Christ noteth rather the efl'ect of their faith than 
the object, tcimimim iwii ohjectum. Observe then who 
are the true saints, viz. all who by faith ai-e in Christ 
Jesus. Saints and faithful ones are carried as indif- 
ferent with tho apostle. Col. i. 2 and elsewhere. For 
though the formal efl'ect of faith be not to sanctify, 
whence we are denominated saints, but to justify, 
whence we are called righteous, thronyh forgiveness 
of sin and adoption unto life, yet faith cfl'ectually pro- 
duceth our sanctification, whereupon we have the name 
of saints.'* Three things go to this : 1, the purifying 
of the heart ; 2, the profession outward of holiness ; 
3, holy conversation. Now, Acts xv. 9, by faith our 
hearts are purified ; for as a counter poison coming in, 
the poison that is weaker is expelled ; and as the sun 

* Fides non furmaliter sed eft'ective sanclificat, Christum 
siquidem approlienditjper quern formaliter justificamur, sanc- 
tilicamur effective. 



Yek. 2.] 



BAYNE ON EPHESIANS. 



rising, tho darkness of the night is expelled and van- 
isbeth ; so Christ, the Sun of righteousness, bj- faith 
arising in our hearts, the ignorance, and lusts of igno- 
rance, are dispersed, and liy before him. 

Secondly, Faith begetteth profession of holiness : 
' Having the same spirit of fuitb, we cannot but speak,' 
saith tho apostle ; and believing with the heart, and 
confessing with tho mouth, go together. Thirdly, 
holy conversation springetb from faith. If you have 
learned Christ as the truth is in him, you have so 
learned him as to put oil' the old man and to put on 
the new. Faith workelh by love, even as a true hath 
both his leaf and fruit. And as if a tree should bo 
changed from one kind to another, the leaves and fruit 
should likewise be changed ; as if a pear tree should 
be made an apple tree, it would have leaves and fruits 
agreeing to the change made in it ; so man bj' faith 
having his heart purified, made a tree of righteousness, 
he hath his leaves and fruit ; leaves of profession, fruit 
of action. So again a man, as a new tree set into and 
growing out of Christ, beareth a new fruit : he con- 
verseth in hohness and newness of life. Thus you see 
how those that are faithful are also saints, because by 
faith their heart is purified, their profession and con- 
versation are sanctified ; wherefore such believers who 
are mockers of saints, who will not be accounted saint 
hol_y, and such who are not changed into new creatures, 
■walking in newness of life, they may well fear that their 
belief is nut true, such as doth unite them with Christ; 
for whosoever is a true behever is a saint, whosoever 
is by faith in Christ is a new creature. We would be 
loath to take a slip or be deceived with false commodi- 
ties in a twelve pound matter; let us be here no less 
diligent, that we take not an ungrounded, fruitless pre- 
sumption for a true faith, which resteth on God's word, 
made known, and is effectual to the sanctifying of the 
beUever. 

Use 2. Secondly, Hence we see the vanity of the 
papists in transferring and appropriating this name of 
saints to those whom the pope hath put in his calendar, 
and to whom he hath adjudged divine honour, holi- 
days, invocation, candles, churches, &c. These saints 
were not heard of in St Paul's time. A man may be 
in hell who hath all such things performed about him. 
Saints are triumphant or militant : triumphant, such 
who now walk by sight, enjoying the presence of God ; 
angels, spirits of the righteous departed, who have now 
rested from all the labours of their militant condition, 
holding Christ their head, by whose power, apprehended 
by faith, they are kept to salvation. 

Use 3. This may strengthen us against temptations 
from our imperfections; the Lord doth reckon of us and 
doth hold us as saints. He that by faith hath put on 
the Sun of righteousness, is more clear and bright than 
if he were arrayed with the beams of the sun. Again, 
though we have sins too many, yet the better part giveth 
the name. Com fields we see have many weeds, yet 
we call them corn fields, not fields of weeds ; so here, 



yea, grace, thongh it seemeth little over that sin sheweth 
to be, yet it will in time overcome it; as carloe is much 
higher than barley, yet the barley getteth up and killeth 
it. The Spirit that is in us from Christ is stronger 
than the spirit of tho world. 

Ver. 2. Now the salutation followeth, which standeth 
of an apostolical blessing, which he ever giveth 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 Son.' 

Observe, first, in general, that it is the duty of a 
minister of Christ to bless the faithful children of the 
church as in the name of God. This for the substance 
of it was not proper to the apostles, no more than to 
be a spiritual father was appropriated to them, much 
less doth it belong to the pope, as the times of super- 
stition imagined ; but to every faithful minister, who 
is a shepherd and instructor, and so in the place of a 
spiritual father: Num. vi., 'Aaron and his sons shall 
bless the people in my name.' As God hath given a 
power to the natural parents to convey good things to 
their children — ' Honour thy father, that thy days may 
be long,' or that they may prolong thy days by their 
blessing deservedly coming upon thee — so God hath 
given spiritual fathers a power of blessing, yea, and of an- 
athcmatising or cursing, the children of the church who 
so deserve, and that etlectually. So tbat Paul maketh 
good what they do iu this kind. This good Hannah 
found, 1 Sam. i. 17, when she had meekly answered 
so harsh and false a suspicion. ' The God of Israel 
grant thy request,' saith Eli ; and she, glad of the 
favour she had found iu his sight, went away, and it 
was presently granted. For more distinct conceiving 
of the matter, I will briefly shew, 1, what this bless- 
ing is; 2, on what it is grounded. It is a ministerial 
act, which doth apply God's blessing to the well- 
deserving children of the church, and entercth them 
into the assured possession, through faith, of God's 
blessing toward them, which doth apply, I say. For 
it differeth thus from a prayer : a prayer seekcth to 
obtain the things for us; this doth, in God's name, 
apply and assure our faith that the blessing of God is 
upon us, and shall graciously follow us. When the 
minister eutreateth forgiveness of sin, it is one thing; 
when again he doth assure a repentant heart that God 
hath done away his sin, this is another thing. Iu the 
one he seeketh to obtain this benefit for the party ; in 
the other, he doth assure the party that it is now ap- 
plied to him. 

The grounds are two : 1, the spirit of discerning — 
I mean ordinary, not miraculous — which maketh them 
by fruits see who are such members of the church whom 
God doth promise to bless ; the second is, the autho- 
rity which God hath put upon them, who will have 
them to be his mouth and instrument, whereby he will 
both ascertain his children of their blessedness from 
him, as likewise execute it in them. Now, from these 



10 



BAYNE ON EPHESIANS. 



[Ch.\p. I. 



two, that I discern a child of the church, to whom 
blessing pertaineth, and know myself to be his month 
to signify it, and instrument with whom he will con- 
cm- to produce it, from these two it is that this act of 
blessing springeth, be it a blessing in general given, or 
singularly applied. And hence you may see a difler- 
ence betwixt our blessing and the patriarchs' prophe- 
tical blessings ; for their blessings were grounded upon 
a revelation in them made of things which should befall 
their posterity. 

The use of this is to rebuke the foolish custom of 
running forth before the ministers of God have given 
their blessing. What a miscreant would he be held 
that would not suffer his father to bless him, so far 
were he from seeking it at his hand ! It were not 
allowable behaviour, if the church were about to curse 
them, and make them as utter execrations. 

Secondly, This letteth us see that we must not 
lightly let pass the blessing of the minister ; but 
strengthen our faith by it, and be glad that it cometh 
upon us. Doth not every virtuous child rejoice, and 
know themselves the better, that the blessings of their 
fathers and mothers have been heartily given them ? 
So shouldst thou further thyself in the faithful per- 
suasion of all good toward thee, that the blessings of 
such who are the spiritual fathers have come upon thy 
head. In times of superstition, every hedge-priest's 
blessing was highly esteemed ; if he had given his bene- 
diction in nomine Patris, Filii, et Spirilus Saiicti, how 
well they thought themselves ! But as everywhere 
else, that which they snperstitiously and idolatrously 
often magnified, that the atheism of our time utterly 
neglecteth. Thus in general, now in particular. 

Doct. First, Note that he wisheth them grace whom 
he had called saints and believers in Christ. ■\ATience 
observe, that the holiest justified persons have need 
of grace. The papists will grant it mere grace in com- 
parison that our sins are forgiven, and that we have 
the spirit of grace given us ; but after this they say 
we have to deal with justice, from which we must 
expect eternal life. A miserable doctrine ; grace is in 
the beginning, grace is in the middle, gi'ace is in the 
ending. A Christian man may be considered in three 
distances of time : 1, in the time of his conversion ; 
2, in the time betwixt his believing and receiving the 
end of his faith ; 3, in the time when God will give 
him the crown of glory, life eternal. Now, for the 
first, all grant that we enter by faith into grace ; but 
for our after time, that we stand not under justice, 
but gi-ace, it is manifest : Kom. v. 2, ' In which grace 
also we stand.' At the day of judgment, that we have 
to deal with mercy, not with justice, it is manifest, 
2 Tim. i. 18, where the apostle prayeth that the Lord 
would shew Onesiphorus (a most godly man) mercy 
in the day of judgment, and life itself, the very thing 
we come to. Now, the gift of God's Spirit, whereby 
we come to it, is called grace: Eom. vi., 'the end, 
life eternal;' not a stipend, but j/ag/ff.oa, a gift of 



grace. Thus it is one way cleared. Again, in wfeat 
should grace manifest itself but in these three things : 
first, forgiving sin ; secondly, in attaining life ; thu-dly, 
in continuing in the present grace '? Now, when we 
are converted, we have need of forgiveness of sin, 
otherwise what need we to pray, ' Lord, forgive us our 
trespasses ' ? Beside, every saint findeth himself sold 
under sin, and that as an evil within the will of him, 
which cannot therefore increase his merit, but maketh 
him more guilty. For heaven we have no need* of 
grace ; for according to the law, ' Continue in all per- 
fectly to do them, and live ;' none conscious of sin can 
hope to live this way. Now, for persevering in a state 
of grace, we have need of grace ; for this we cannot 
deserve, but as God's gracious pleasure made him to 
come unto us, so it maketh him abide with us, to 
accomplish his good work, which should he not, all 
would come to nothing in us. For as the soul enter- 
ing into the body giveth it Ufe, sense, and motion, 
which presently cease in the body if the soul depart- 
eth, so here, God, the soul of our souls, returning to 
them, doth produce by his Spirit a life of grace, which 
would presently be extinct if he should forsake them. 

The use is, to let us see the fearful estate of the 
papists, who make Christ and his grace last no longer 
than till they are (as they think) enabled to justify 
and save themselves by course of gi-ace according to 
the law. They account it grace, that God would 
enable me, rather than another, to come effectually to 
life, but no grace that I come to hfe ; as when I might 
sell a horse to many, it is my favour that I will sell 
him to one, and not to another ; but it is not my 
favour that he hath the horse which buyeth, and cn/o, 
by force of communicative justice, is to have him. 
Thus they say it is God's grace that he will have 
some to have life, and give them wherewithal to buy 
it; but that they have life, is justice, not his grace. 
Poor souls ! thus they forsake their mercies ; besides 
that, they make mercy to have nothing to do at the 
day of judgment, and life itself not to be grace, con- 
trary to that which is above named. 

Use 2. We learn, hence, ever to humble ourselves, 
and fly entirely to God's mercy ; let us confess our- 
selves miserable, unprofitable servants in a thousand 
regards, having nothing but gi-ace to cleave unto. The 
arch-papists confess, that for uncertainty of our own 
righteousness, and danger of vain glory, it is the safest 
to trust only on God's mercy in Christ ; surely let us 
take the safest way. I would never trust my soul to 
thorn who will not go the sm-est way to work in their 
own salvations. 

Observe, 3, from this, he doth wish grace with 
them when he would wish them the gi-eatest good. 
Observe, I say, what is the most excellent thing, which 
is to be sought afore all other, viz., the favour of God, 
that his grace may be with us. To open it before we 
discourse of it : grace, joined with pity, doth signify 
* Qu. ' For life we have need ' ? — Ed. 



Ver. 2.] 



IIATNK ON EPHESIANS. 



11 



I 



God's love only so far as it is a fountain, from whence 
springeth his pit.v to us in misery ; out of which mercy 
ho doth, when now wo are miserable, save us. Thus 
grace soundeth nothing but love ; and the object of it 
is more general, for gi-aco is toward us, and every 
creature, in innocency and miseiT ; but mercy is only 
toward us as wo are considered in misery, unless the 
preserving the mntallo creature, subject to fall, may 
also be an object of mercy ; but when grace is put 
indefinitely, then grace includeth mercy in it, for 
mercy is but grace restrained and limited to man, as 
in misery ; the difference is rather in the manner of 
containing themselves. Now wishing them grace, out 
of which came true peace, he wisbeth three things: 
1. That God himself should be still mercifully and 
graciously inclined to them ; ' for God is love,' 1 John 
iv. 16. 2. He doth assure them of all effects of God's 
grace and love towards them, partly in procuring them 
all things that wore good ; the grace of the Father of 
lights being as a sun, Ps. Ixxsiv. 2, partly in protect- 
ing them from all evil ; this favour being as a shield, 
wherewith the saints are compassed about, Ps. v. 13. 
8. In grace is included the signification, the report of 
bis gi'ace, in such sort as that they might have the 
sense of it, that is, the displaying it on their heads as 
a banner, the shedding of it into their hearts, the lift- 
ing of his countenance upon them, Lam. ii. 4, Kom. v., 
Ps. iv. Thus when we wish him* that he may be in 
their love, inwardly afl'ected, holpen with the fruits of 
their love, and courteously and kindly entreated, in 
regard of loving usages, which is the signification of 
their love ; for if God should love us, if he should do 
us good, and shield us from evil, yet should he hide 
this from our sense and experience, we could not have 
this peace, which is next mentioned. Now, then, we 
may betttr see that this love of God is above all 
things to be desired ; there is no lack in this love, no 
good thing shall be wanting unto us ; nay, if evils in 
our taste should be good for us, we shall not want 
them ; as the love of a parent makcth him, when 
need is, provide bitter physic for his child, as well as 
other contentments. No evil shall have access ; no, 
if things good in themselves be harmful for us, they 
shall not have access to us ; as the love of a parent 
layeth away a knife, which is a good thing in itself, 
out of the reach of his child, for whom it were hurt- 
ful. All things which to our sense and in themselves 
are evil, this love maketh them work to our good. 
If the skilful art of a physician may make of a poison- 
ful viper a wholesome treacle, no wonder if God's 
gracious love turn even the devil himself to become a 
helpful instrument, setting forward our perfection, 
2 Cor. xii. 9. In a word, it makcth a little estate 
great riches, every state contentful. A little thing, 
given as a token of the king's good will, do we not 
prize it more than thrice the value of that which is no 
pledge of his favour ? And when the love of a sinful 
Qu. ' lie wieheth ' ?— Ed. 



man is of such force that many a woman, while she 
may enjoy it, fceleth not beggary itself to be grievous, 
what a force is there in the grace of God, while it is 
perceived, to make us find no grievance in greatest 
extremity ! Whereas without this, were a man in a 
paradise of the earth, with all the good of it, all were 
nothing. There are noblemen in the tower who may 
ride their great horses, have their ladies, fare dcli- 
ciously, want not for wealth, yet because they are out 
of the king's favour, no wise man would be in their 
coats, none esteem their state happy. How much 
more, then, are all things of no value, if they be pos- 
sessed without this favour of which we entreat ? This 
grace is our life, it is better than life. As the mari- 
gold opcneth when the sun shineth over it, and shulteth 
when it is withdrawn, so our life followeth this favour : 
we arc enlarged if we feel it ; if it be hidden, we are 
troubled. Finally, that which the king's favourable 
aspect doth in his subject, that which the sun and dew 
do in the creatures of the earth, which they make to 
smile in their manner, the like doth this grace, through 
all the world of spirits, who feel the influence of it. 

Une 1. Which doth let us see their fearful estate 
who walk in their natural conditions, children of wrath, 
never seeking to be reconciled to God. If we stand 
in man's debt, and in danger of the law, we will com- 
pound the matter. If we are faulty towards some 
great person, and out of favour-, oh, how will we turn 
every stone, and use the mediation of all we can, to 
procure us good-will with them ! Here wo are other- 
wise ; and like these impudent adulteresses, we care 
not to return into favour with our husband, with God, 
from whom we are most disloyally estranged. 

Use 2. We must, hence, be exhorted above all 
things to seek God's grace ; the better it is with us, 
the more need we have to seek him with reverence ; 
for look, as we have no less need of the sun to con- 
tinue with us, that we may have light still continued, 
then we had need of it to rise over us that our light 
may be begun, so w'e want God's gracious presence, 
as much to continue our comforts, now we have them, 
as we did at the first to begin them. 

Now, if you ask by what means we may grow up 
in favour with God, I answer, first, we must every 
day shew unto God that well-beloved of his, in whom 
he is well pleased, Ps. cv. 4, from whom favour floweth 
upon all his, as the ointment trickled down from the 
head on the garments of Aaron. Secondly, we must 
provoke our hearts earnestly to petition for this : 
' Seek my face ; Lord, I will seek thy face,' Ps. xxvii. 8. 
Thirdly, wo must grow up, in conscience of our vile- 
ness, to be humble, Isa. Ivii., Luke i. : ' God re- 
sisteth the proud, and giveth grace to the humble,' 
that is, sheweth fivour. As the lowest valleys are 
blessed with the happiest influence of the heavens, so 
here, the contrite, humble spirit is the place God de- 
lighteth to let his grace dwell in. Fourthly, we must 
labour daily more and more to depart from evil, and 



12 



BATNE ON EPHESUNS. 



[Chap. I. 



purge our hearts from all the corruptions which re- 
main in them : ' The pure iu heart shall see God,' 
Mat. v., even the light of his countenance, in grace 
and glory, Heb. xii. Look as a clear, transparent 
thing, as crystal, hath the light coming through it, 
which cannot pierce through gi'osser bodies, so in 
those hearts which are the purest shall this hght of 
God's countenance difl'use itself most abundantly. 

Doct. 4. And pence. Observe from this, that he 
wisheth them, in the next place, peace ; that true 
peace is a most singular blessing. The apostle cannot 
speak of it, Philip, iv. 7, but he setteth it forth with 
this commendation, that it ' passeth all understand- 
ing.' This is that golden bequeath which Christ did 
leave us, now ready to die, ' My peace I give unto 
you : not as the world giveth you,' John xiv. 22. 
Thcit it may be the better conceived, I will open three 
things : 1. What it is. 2. In what kinds it may be 
considered. 3. Whence the one and other peace 
floweth. It may thus be described : Peace is a tran- 
quillity or rest in the mind, springing out of Christ's 
death, wrought in us by the Spirit, through the word 
of God. It is a quiet, I say, or heavenly tranquillity ; 
for peace, in these salutations, is opposed to fear, 
grief, to any kind of pertm-bation which breaketh the 
sweet consent and hai-mony of the mind : ' My peace 
I leave with you,' ' fear not,' ' be not troubled.' It 
is a sweet concord, making joy in the mind, as the 
concord of well-compounded discords begetteth a most 
delightful harmony, in which the ear joyeth and 
triumpheth. Secondly, it cometh from Christ's death ; 
his chastisement was the chastisement of our peace, 
his stripes our healing ; for as an imprisoned debtor's 
peace springeth from some surety's satisfaction, so 
here, &c. Thirdly, I say it is wrought through the 
Spirit, Gal. v. 22. Anybody may put an instrument 
out of tune, but none can reduce it to true consent 
but he that hath the skill of it ; and as it is in any 
man's power to distemper himself, and breed trouble- 
some sicknesses, but a skilful physician onty can re- 
store a temperate constitution, so we of ourselves were 
able to disorder our souls, putting all out of frame ; 
but it is God only, by his Spirit, who can heal all 
jars, and bring forth sweet peace in us. Lastly, I 
say. By the gospel, which is therefore called the gospel 
of peace. Now, as man leadeth us by his outward 
words to see his good meaning toward us, so God, by 
this outward word, as well as inward, doth reveal to 
us his rich grace. Now we may consider this true 
peace, as for the substance of it, begun in us, or as 
more full for the circumstantial degree of it ; for as 
Christ insinuateth a joy in part, and respectively a joy 
full, so we may conceive of peace ; for as there is a 
light more cloudy, and more bright and clear, so there 
is a pence with which more or less distuj-bance is in- 
termeddled. Now peace, considered in the first kind, 
cometh first from this, that God's amity is restored ; 
whereas his wrath was toward us, now he is atoned 



and reconciled through Christ. The working there- 
fore of our peace is chief!}' ascribed to this, that Christ 
did abolish the enmity betwixt God and man, Eph. 
ii., Col. i. The angels, singiug on Christ's nativity, 
' Peace on earth,' in the next words, opening the 
fountain, viz., ' good-will to men ;' for look, as there 
can be no peace to a traitor till the king tui'n favour- 
able to him, in like sort it is with us, who from the 
womb are rebels, if we knew our condition. 

Further : hence it cometh that the whole creature 
is accorded with us, even the beasts, yea, the stones 
of the field are at league with us, Hosea ii. 18, Job vii. 
For as servants follow their master, soldiers their 
chieftain, so do all the creatures obediently follow him 
who is the Lord of hosts. Secondly, this peace com- 
eth from the doing away of all disturbance which was 
within man against himself, as the accusation of his 
thoughts for guiltiness of sin, the rebeUion and fight 
of lust against his reason, or rather the spirit of his 
mind renewed : ' we being justified by faith, have peace 
toward God,' Rom. v. 1 ; ' the God of peace sanctify 
you throughout ;' by which we may gather, that while 
God sanctifieth us, he doth shew himself a God that 
maketh peace ; and so many as walk by this rule, viz., 
rejoicing in Christ crucified, w'ho hath crucified the 
world to us, and i;s to the world, ' peace shall be upon 
them,' Gal. vi. For look, as the body sick with dis- 
temper cannot be healed with the physician's good 
affection, unless his action also be afforded, so it is 
here ; it is not sufficient that God should be graciously 
inclined, unless he should, by his will and power, cure 
those disturbant aberrations which deprived us of all 
peace. Thirdly, from a securing us for time to come, 
in regard of enemies both inward and outward, from 
breaking the power of them, of hell, death ; that they 
are not able to hurt us, much less to prevail against 
us. For it is not the molesting power of enemies, but 
the hurting power, whith standeth not with peace. 
You see how gainful troubles, and worldly peace, stand 
well together; so the trouble of our militant condition, 
accruing to us from these outward spiritual enemies, 
doth not let out peace, while we know that all things 
shall work to our good ; that we shall be more than 
conquerors, that God will not leave us, nor forsake us. 
Fourthly, and lastly, Our peace considered as above 
said, doth flow from the gift of the Spirit, which 
teacheth us in some manner to know these things 
which are next above named. We have not received 
the spirit of the world, but the Spirit of God, which 
teacheth us to know the things bestowed npon us ; for 
nothing can work upon the affections, as to muke us 
fear, joy, further than it is known : Nihil iioit pracog- 
jiitiim affii-it vuliiiitatem. And we see that a con- 
demned prisoner, though that his pardon be sealed, 
yet is no less subject to fear than before, till the matter 
cometh to his ear, and he be infallibly certified of it. 

Thus much for the grounds, which are in some 
measure wheresoever true peace is in any degree. The 



Ver. 2.] 



BAYNE ON EPHESIANS. 



13 



more full peace cometh from a further work of God's 
grace in us, which represseth or vanquisheth for a 
time all perturbations, which spiritual wickednesses, 
unbelief, unholiness in general, want of godlj' conten- 
tation, defects in our conditions, might occasion. For 
look, as unto bright clear light, more is required than 
that the sun should be present enlightening the air, 
to wit, that it should be in that strength present as to 
waste and disperse all darksome clouds, so here to this 
full peace, it is necessary that all perturbations should 
be more fully removed. Thus much for the opening 
this benefit. 

Use 1. Now, the use of this is, first, to stir us up 
to seek after the true peace. Peace is a sweet thing, 
80 sweet that many a man doth so love it that he will 
Bufl'er much wrong, rather than to give any way to 
disquiet. What wore all the riches of this kingdom, 
what were all the contentments of our private state 
unto us, if wo wanted this peace ? If we could not 
eat our meat, but with danger of having our throats 
cut before we should rise, were the case thus, would 
we not fly from our native countries, and seek us 
habitations where we might live peaceably ? That 
which a wound is in the flesh, that which a sick dis- 
temper is in our body, that is disquiet and trouble in 
the mind. Wherefore, let us fly by faith to the prince 
of peace, Christ Jesus. 

Use 2. We must stir up ourselves to be thankful for 
this so excellent a benefit. Should God sufler the 
devil to trouble us with the guilt of sin, should he let 
the power of it rage and usurp so in us as to enforce 
ns to cry, miserable that we are I should the Lord 
Bufibr the devil to have such power as to tempt us with 
blasphemous suggestions, with provocations to self- 
murder ; should he let such discontented frets dwell 
in our minds, which did waste our livers, and make us 
pine away with the anguish of them, even in this it 
were our duties to be thankful : how much more when 
we walk all the day long with inward tranquillity ? 
Would not any think himself faulty that should not 
thank God for this temporal peace of our kingdom, 
that we hear not the drum, the trumpet, the clattering 
of armour; but that thou hast part in this peace which 
maketh thee free from fear of death, hell, the world, all 
wickednesses ; which maketh thee sleep secure where- 
soever the wind lie, for none can blow but to bring 
thee in profit ; if thou kuowest this peace, how much 
more art thou bound to break forth into the praise of 
thy most merciful God ? 

Doct. 5. Observe further from this, he first nameth 
grace, then peace, as springing from the former. Ob- 
serve hence, that all true peice is that which is bred 
in us from the knowledge of God's love towards us. 
Would we know true peace ? If we find that God's 
love doth cause in us this grace here spoken of, we 
may be sure our peace is sound. To open this, you 
must know that God's grace, or love, doth prove itself 
in common to all, or more specially to some, and may 



be called a common or a special grace. Now, the 
peace which is grounded upon conceit of a common 
goodness of God towards us, is not sound peace, for 
even the boasts enjoy common fivour from their 
Creator : ' God saveth man and beast ; he openeth 
his hand and filleth thorn ; his mercy is over all his 
works :' this more common or universal mercy, as I 
may call it. But here ariseth a necessary question, 
viz., How I may discern God's special grace from this 
more common? Ans. First, this special grace spring- 
eth from another fountain ; common grace cometh 
hence. God is a faithful Creator, patient and kind 
toward the unkindest vessels of wrath. Hence it is 
that he doth them good, that his goodness may not 
want a witness in their own conscience. Acts xiv. 17; 
but this special grace cometh from hence, that he is 
reconciled to us in his Son, grace and truth, through 
Christ Jesus ; he hath made us beloved in his well- 
beloved, John i., Eph. i. 7. Secondly, hence cometh 
a difierencc iu the benefits, for that common favour 
giveth benefits to the preservation of this natural life; 
but this love in Christ giveth supernatural benefits of 
repentance, faith, hope, inward change of heart and 
afl'ections. Hence followeth a third difference, for 
common grace is acknowledged sometimes while the 
benefits of this life are aflbrded men, but they neither 
feel nor confess grace when these are bereaved ; but 
this spiritual grace which cometh from Christ, and 
standeth chiefly in supernatural gifts, this is felt often 
most abundantly in afflictions : llom. v., ' Afflictions 
breed patience, patience experience, experience hope, 
the love of God being shed into the heart ;' for as the 
darkness of the night hindereth not the bright shine 
of the star, no more doth the darkness of afflictions 
obscure the bright shine of this grace toward us. Yea, 
we shaU find this in experience, if before our troubles 
we do not overtly skin our sores, sparing ourselves in 
our sins, partly by not provoking ourselves to due 
repentance, partly by not seeking to get the roots of 
rebellion throughly mortified, partly by not endeavour- 
ing to wean ourselves from all inordinate earthly delight 
in the creature ; for our superficial sleighting in matter 
of repentance, our boisterous proud impatience not 
well subdued, our unweanedness to some thing or 
other ; these three do make an eclipse of the light of 
God's countenance, when now wo are afflicted. This 
by the way. A fourth difference in these graces may 
be taken from the efl'ect of them in the heart ; for the 
gi'ace a carnal natural man feeleth, never maketh his 
heart fly up from all earthly things, and rejoice in 
God, whom he sceth favourable; but even as a harlot, 
her love is more to rings, bracelets, or gold sent her, 
than it is to the senders ; so the world, an adulteress, 
her afl'ections are altogether on the creatures, and good 
benefits given them, nothing in comparison upon God 
himself. But the true special grace maketh us love 
him who hath loved us above all things, delight our- 
selves in him, say, ' What have I in heaven but him. 



u 



BATNE ON EPHESIANS. 



[Chap. I. 



in earth in comparison of him ?' Thus, then, we see 
that true peace cometh from sight and experience of 
God's special grace to us, and how we may distinguish 
this special favour. But before we pass to the use, a 
question may be asked, viz., Whether a man may not 
be in favour with God, and yet without this peace ? 
To which I answer briefly, First, that he may be in 
favour, and want this outward sensible peace in him- 
self. The reason is, because this followeth not my 
being in favour, but my knowing and my being per- 
suaded that I am in favour. Now, it is not impossible 
for a man to lose his sense and persuasion which yet- 
while he hath had of being in tavoui- with God ; his 
faith may be for a time in a swoon, and overcast with 
unbelief. Secondly, I say, though a man may be with- 
out this operation of peace, yet the grace of the Spirit, 
which, as a root doth bear this fruit, cannot fail in 
any who is in God's favour ; the fruit may be pulled 
when the tree itself standeth still thus in joy. Faith 
we may likewise distinguish, the seed of God abiding 
ic us, though these outward secondary effects are not 
always conspicuous. 

Use 1. Seeing, then, that true peace is such as 
springeth from this special mercj', let us take heed we 
be not deceived with false peace. Look into thyself, 
what hath made thee think thou art in God's favour '? Is 
this it ? Because he prospereth thee in outward things ? 
Alas ! thou buildest upon sands. The beasts have 
the fruits of his gi-ace this way, so far as agreeth with 
their kind, no less than thyself. There is a peace in 
the tents of the wicked ones: look Job xsi. 9. There 
is an ease which doth slay the foolish, which is the 
ease that men do live in ; it cometh not from feeling 
this special gi-ace toward them, but from the sleepi- 
ness of the conscience, which maketh them without 
feeling ; from ignorance, which maketh them without 
knowledge of the evil imminent over them. If a man 
hath twenty diseases never so painful, while he is fast 
asleep he is at ease, because his senses are bound, not 
because his diseases ai-e healed. So again, say a man 
were in a house ready to fall on his head, let him 
know nothing of the danger, he is as quiet as if all 
were safe. Thus men's souls are asleep, and igno- 
rant of their peril. Take heed of this sick sleep, lest 
it pain you at waking : take heed lest, while you say 
' Peace, peace,' that destruction be not at the doors. 
Yea, let the Lord's children take heed, who have full 
peace, but not from the grounds above rehearsed, 
their peace cometh not from seeking physic where- 
with to purge their sick souls ; from not exercising 
their feeble strength in works of repentance, faith, 
thankfulness, forgetting themselves in human occa- 
sions and contentment?, from Laodicean-like conceits. 
A body of ill habit, while you stir it not with some 
courses which fight with such humours, it is quiet ; 
a lame leg, while it is rested, is at ease ; while the 
senses are pleased or stounded with some kind of 
anodynes, those pains are not felt which are present. 



Finally, a man in a golden dream, thinketh things far 
better with him than they are, and is highly contented 
for the time. These are ways, my brethren, whereby 
we walk in a full peace, when yet our unbelief hath 
not been out-wrestled, when our unholy lusts have not 
been crucified by us. 

Use 2. In the second place, this letteth you see how 
you may try the truth of your peace. Is thy soul 
at rest because thou feelest his grace shed into thy 
heart, which is better than life ; this grace in Christ, 
this grace which reacheth to the forgiveness of sins, 
to thy sanctification, which no darkness of affliction 
can eclipse, which di-aweth thy heart up to God, so 
that thou makest him thy portion '? Is it because 
the Lord assureth thy heart that he will never leave 
thee, that nothing shall separate thee from him ? Is 
it because his grace hath scattered some black clouds, 
which did overspread thy condition ? Happy art thou 
whose repose issneth from these considerations. 

From God our Father, and from the Lord Jesus 
Christ. Thus we come from the things wished to 
thepersons from whom they are to be efl'ected ; whence 
mark, who are the authors of true peace, and with 
whom it is to be sought. Hence it is, that God is 
called ' the God of peace,' Chi-ist is called ' the Prince 
of peace.' God making peace, none can trouble ; as, 
' when he hideth his face, who can bear it ?' Job 
ss.xiv. 29. Look, as kings are authors and main- 
tainers of the civil peace within their countries, they 
keep their subjects from disturbance by foreign and 
domestical enemies ; so God, the King immortal, and 
Christ who hath received the kingdom, are fitly brought 
in as the authors of this spiritual peace. And it is to 
be noted, that he fitly uameth God the Father, and 
the Son our Lord; for the principal and subordinate 
power which do work anything are fitly combined. 
Now the Father hath all power, and he hath subjected 
all things unto the Son, himself and Spirit excepted. 
But why is not the Spirit named ? It may be said, 
because the apostle here is directed to express only 
these persons who have a kind of principal authority 
and agency. Now the Spirit hath the place of exe- 
cuting these things, as sent by the Father and Son ; 
but in unfolding these things, as it is good to use 
diligence, so it is requisite to use sobriety. For con- 
clusion : Let these be remembered, that though both 
the Father and Son be fitly named, for the reason 
above, and the Father first, both for his principal au- 
thority, as likewise, because he worketh both by him- 
self, and from himself ; the Son by himself (as who 
hath the selfsame divine nature), but not from him- 
self, as who is not from himself, but from his Father, 
and therefore in his working keepeth the same order ; 
nevertheless, in wishing the efi'ecting of things, it is 
not necessary to name any persons, nor yet God inde- 
finitely. 2. It is necessary to conceive in mind the 
true God, in Christ, though not distinctly to consider 
the three persons. The reason is, because every act 



Ver. 3.] 



BAYNE ON EPHESIANS. 



15 



of relii,'ion doth require that we some way apprehend 
the object of it ; aud as there can be no sight without 
some matter visible propounded, so no act of religious 
worship, without this object, in some wise conceived. 
8. Miuk, that it is lawful, when we name persons, to 
name one on!}-, two, or all the three, provided that wo 
name not one, as excluding the other two, nor yet 
two, as excluding the third ; for thus calling on one, 
we invocate all, and as naming no person distinctly, 
wo do not dishonour the persons ; so naming one and 
not others, doth not breed any inequaUty of honour 
in our worship. And lastly, note, that we may name 
the Spirit before the Son, and so by proportion, the 
Son before the Father ; see Rev. i. For as that pre- 
cedency seemeth derived from priority of order and 
inequality of office, which is found amongst the per- 
sons by voluntary agreement, so this later naming 
of them seemeth to be grounded in the equality of their 
natures. 

Let us, then, hence learn whither to fly, that our 
souls may be settled in true peace, such as the world 
cannot take from us. Come and seek to him, who if 
he quilt, nothing can disturb thee. Many men, when 
they are disquieted in mind or body, thej' fly to such 
means as may still those pains which they feel smart 
upon them ; and when they have, with Cain's city- 
building, and Saul's music, with company, good cheer, 
music, employments, tables, cards, &c., quieted the 
melancholic spirit, then they think their- peace is well 
restored. God setteth these things upon us, to arrest 
us, as it were ; we seek to still them, never looking 
to God, that he would, through his Christ, be recon- 
ciled to us. Now, what is this but extreme folly ? If 
a creditor should set a sergeant upon our backs, were 
it wisdom in the debtor to compound with him, and 
corrupt him, and to think all safe, while the sergeant 
winketh at him ? Everybody would account this folly ; 
for he is never a whit the more out of danger, till the 
creditor be agreed with. Thus it is likewise in seek- 
ing our peace, by stilling our evils, not by quieting 
God's anger, which is justly kindled against us. (Thus 
much of the preface.) 

Verse 3. The matter of the epistle followcth, partly 
respecting doctrine, partly exhortation : doctrine to 
the beginning of the fourth chapter; exhortation, to 
the 21st verse of the sixth chapter. In the doctrinal 
part two things chiefly are to be marked : first, ho 
proponndeth doctrine concerning the benefits where- 
with we are blessed in Christ, which is done more in- 
definitely in the fii'st chapter, applied from comparison 
of their former estates in the second ; secondly, the 
scandal which his cross might cause, and the impedi- 
ment which it might put to the fruitful receiving of 
these things, is prevented, chapter thuxl. In the more 
absolute handling of these benefits, we must mark, 
that first, in this third verse, they are summarily pro- 
pounded, then more particularly from their several 



kinds expounded. Now, in this third verso, the apostio 
doth not barely propound them, but breaketh out into 
thanksgiving, before he maketh mention of them. 
Three things being to be observed in this verse : 1. 
His praise. Blessed. 2. The person praised, ihal God 
and Father of our Lord. 8. The arguments, which 
are two : first, from that which God is to Christ our 
Lord ; for this is usual with the apostle, that when ho 
describcth God in petition or thanksgiving, that the 
description containeth matter of strengthening faith, 
and whetting desire, in the one, and motives of praiso 
in the other ; ' The God of peace sanctify you through- 
out,' 1 Thcs. V. ; ' Blessed be God, the Father of our 
Lord Jesus, the God of all mercies and consolations,' 
2 Cor. i. 8. The second argument is from that God 
hath done by us in Christ, in those words, ' Who hath 
blessed us, with all spiritual blessings, in heavenly 
things in Christ.' Now, before we come to the more 
particular consideration of these words, some things 
ai-e to be opened for the clearing of them : first. What 
is meant hj our blessing God ? Aiis. Blessing is 
sometime operative, working and efl'ecting the h«ppi- 
ness of him that is blessed. Thus God blesst-th us. 
Sometime it is declarative, confessing and extolling the 
blessed estate of those whom we bless. Thus we bless 
God ; we acknowledge him blessed, praise, and extol 
him, Ps. cxlv. ver. 1, 2, 21, where blessing and \nnis- 
ing are made equivalent. Secondly, it is to be marked, 
that these words, God, cren the Fatlter, contain a de- 
scription of God, from two relations unto Christ: one 
from this, that he is the God by covenant of Christ ; 
the other from this, that he is the Father, according 
to that John xx. 17, ' I go to my Father and your 
Father, to my God and your God.' For this tho 
words bear better, than that first God indefinitely, 
then limited to the person of the Father, should be 
conceived in this sense, ' Blessed be God, to wit, God 
the Father of our Lord ;' for the article should rather 
be prefixed to ■rarjis, and the particle y.ai doth re- 
dound. The last thing to be marked is, that the word 
heari'iihj, which may signify thinijs, or places, is fit- 
liest taken to note the place where our spiritual bless- 
ings were given us, for spiritual blessing noteth not 
the action of God blessing, but the efl'ects proceeding 
from it, to this sense, who hath blessed with spiritual 
things ; for the apostle construeth all spiritual bless- 
ings by predestination, vocation. Now, to say, ' who 
hath blessed us with spiritual things, in heavenly 
things,' is absurdly superfluous. Again, this word is 
in two other places of this epistle, used to note the 
circumstance of place, and therefore is here in that 
sense to be construed, without more urgent rer.son to 
tho contrary. The sum is, Praised be the God of our 
Saviour, praised be the God of our Lord Christ Jesus, 
who hath blessed us ; that is, by his blessing made 
ns partakers of all spiritual benefits, such as take their 
beginning from heaven, are kept in heaven, shall all 
have their accomplishment in heaven ; and all this in 



16 



BAYNE ON EPHESIANS. 



[Chap. I. 



Christ, who is the root and second Adam, whence 
every benefit supernatural springeth, and is derived 
unto us. 

Doct. 1. To come, then, first to the action of praise. 
Observe thence, in general, that a good heart must be 
ready, on consideration of God's benefits, to break 
forth into praises. The apostle cannot speak or think 
of them, but that his heart and mouth glorify God ; 
the manifold doxologues in Paul's epistles may give 
suflicient argument of this truth. Nay, we see how 
David, ' a man after God's heart,' was so afi'ected, that 
he did not only stir up himself, his soul, spirit, all 
within him, but all the creatures, everything that had 
breath, from the highest angel to the lowest creature ; 
this grace being like fire, which, once kindled, catcheth 
hold of all that is near it. For our better understand- 
ing this duty, I will open two things : 1. What must 
concur in this practice ; 2. How we may keep our 
hearts in a good disposition to this duty. 1. To the 
praising God three things are required. (1.) That our 
epirit do acknowledge his goodness in any kind shewed 
US. Hence it is that the saints call on their hearts, 
souls, spirits in this business. God is a spirit, and 
hateth every service from which the spirit is estranged. 
As no music is graceful unless the instrument be first 
tuned, no more is any voice of praise acceptable unless 
the heart be first ordered. (2.) There must be a de- 
claring before men of that kindness and love the Lord 
hath shewed us : ' Come, I will tell you what God 
hath done for my soul ;' Ps. Ixvi. 16, ' I will daily 
tell of thy righteousness.' We count it ingi-atitude in 
men when they will smother benefits, and never be 
known to other of whom they have received them. 
(3.) There must be an endeavouring of requiting 
God's love, by answering his benefits with thankful 
duty, by walking worthy of them : ' What shall I re- 
pay the Lord, for all his benefits upon me ?' Thus 
we count him unthankful who doth not bend himself 
to requite love with the like, so far as ability reacheth. 
2. Now, for means disposing us this way, we must 
labour, /!«;, to know and keep in remembrance God's 
benefits : that which is forgotten is not known for the 
present ; nothing unknown atfecteth or moveth the 
will. A danger unknown maketh us not afraid ; a 
benefit unknown maketh us not joyful or thankful. 
Hence it was that holy men often made catalogues of 
God's benefits, and repeated them to their souls : see 
Ps. ciii., ' My soul, praise the Lord; forget not all 
his benefits.' 

Secoiullij, Men must labour their hearts to a sense 
and feeling of the worth of the benefits which they en- 
joy ; for not having benefits, but esteeming and know- 
ing the worth of them, maketh thankful. Now, in 
this we greatly fail, for our corrupt natures heed no- 
thing they enjoy ; like the eye in this regard, which 
seeth nothing that lieth on it, but, taken away some 
distance, doth brightly discern it ; so we, when good 
things are taken away, know them wuU, which we see 



not to be such benefits while we enjoy them. Again, 
the plentiful use of the best things breedeth a satiety, 
and maketh them no dainties. And hence it cometh 
that good things, which are commonly and constantly 
with us, are not regarded. Let us, therefore, the 
rather practise this second rule, for the neglect of it 
maketh us want our comfort while we possess things, 
(for who can take joy in that he esteemeth not ?) and 
it mxketh us have double grief, when now they are 
removed ; for then the conscience of our carelessness 
doth bite and sting us. 

A third rule is, still to labour to be poor in spirit, 
and keep the conscience of our own unworthiness, that 
we may still know ourselves to be ' less than the least 
of God's mercies,' as Jacob said. Hunger is sauce 
which maketh everything well tasted ; so this poverty 
of spirit maketh the least blessing seem great toward 
us. The humbled poor take the least scraps thank- 
fully. 

Use 1. The use of this is, first, to rebuke our dead- 
ness, in whose hearts are no afl'ections, in whose 
mouths are no words, magnifying the Lord, for his 
continual mercies. If men do us small favours, 
especially if they be of countenance and authority, oh 
how we think ourselves beholding ! Our mouths run 
over in speaking of their courtesy ; we give them a 
thousand thanks ; we profess ourselves at their com- 
mands : but, alas, that being thus one to another, we 
should ofi'er God such measure as we do ! But this 
exceedeth all the rest, that because God doth con- 
stantly continue to us benefits, that therefore we should 
slacken our thankful duty. If one give us twenty 
pound one time only, we thank him ; but to give it us 
yearly for twenty years together, this is far more 
thankworthy ; to give it us as an inheritance for ever, ■ 
this is most of all obliging us. Thus it is with God's I 
benefits, which he constantly leaseth out to us, and 
maketh them as it were a freehold with us. We for 
these, even in this consideration, should most extol 
him. 

Use 2. Let us, in the second place, stir ourselves 
up to be thankful. It is God's fine and rent, every- 
thing which he requireth for his benefits : ' Call on I 
me in the day of thy trouble ; I will deliver thee, and 1 
thou shalt glorify me.' We would not forfeit anything 
worth the holding for non-payment of rent. Let us . 
take heed lest, for want of thankfulness, we give God I 
occasion to re-enter, and dispossess us of all good ' 
things we enjoy. 

Doct 2. The God and Father of our Lord Jesiis 
Chrixt. Observe first, particularly, that every Chris- 
tian heart is to magnifv God, in that he hath been the 
God of Christ our Lord. This doth the apostle, who 
doth not say, ' Blessed be God the Father for bless- 
ing of us,' but first, ' Blessed be the God of our 
Lord Jesus Christ.' Before he cometh to consider 
what God was to himself, with the rest of behevers, he 
doth extol him for that he was to Christ the head. 



Ver. 3.] 



BAYNE ON EPHESIANS. 



17 



\Vliich doctrine, before we can prosecute profitably, it 
is fit to unfold what this doth comprehend, to be the 
God of any ; for, this opened, we shall conceive more 
clearly the equity- of this, that we are to be thankful 
in this regard. This is a fundamental favour, whence 
all other do spring, and it containeth the eternal love 
of God, loving us, and predestinating us to super- 
natural happiness, as likewise ever}' subordinate grace, 
by which it is executed. First, therefore, the fore- 
knowledge and predestinating Christ as man to the 
grace of personal union, and glorious office of a medi- 
ator, of which we have 1 Peter i. 20, this eomolh here 
to be conceived. ' I have sheep that are mine, which 
arc not of this sheepfold,' John x. 18, saith Christ ; 
where we see that we are God's, and God ours, before 
we are called, even by predestination. Secondly, 
Christ's calling, of which is spoken Heb. v. 1, and the 
confederation entered with our Mediator, wherein God 
required, on his part, the fulfilling of righteousness, so 
far as served to qualify his person that he might be a 
fit high priest, and especially the offering his body, 
that is, his soul and body, by the cursed death of the 
cross, wherein God promised, on his part, that he 
would be with him to strengthen him, and deliver him 
from all evil, and to crown him with glory, yea, that 
all his seed should be blessed with righteousness and 
life through him. The Scripture is plentiful to prove 
that it is all kind of blessedness to have God for our 
God. Now then, if we be members with Christ our 
head, have we not cause to be thankful to God even 
in this respect, that he hath been, and is, his God ? 
The ancient church did magnify God, that he had 
made himself 'the God of Abraham, Isaac, and Jacob,' 
their forefathers ; how much more reason is there for 
us to glorify him in this regard, that he is the head of 
Christ oor Lord ! Again, if any man should help and 
deliver from great evils some of our friends, should do 
them many favours, would we not return them in this 
consideration thanks, and much commend them ? If 
Christ be dear unto us, we must needs bless and praise 
the Lord, inasmuch as he hath been a God assisting, 
preserving, and is a God glorifying our Lord and Sa- 
viour. In the head of Christ lay all our happiness ; 
had not God been a God to him, and covered it in the 
day of battle, we had all of us perished ; all our super- 
natural happiness stood and fell in him. 

Use 1. We may make a double use of this ; one of 
instruction in doctrine, the other respecting manners : 
for, seeing Jesus Christ hath God for his God, he hath 
as well a created nature within his person as the un- 
created nature of God ; he could not be a proper Sa-. 
viour of us, were he not God ; he could not have God 
for his God, were he not a creature. For the Son of 
God, as God, could not be predestinated to the per- 
sonal union, which the human nature, coming from 
without, was only capable of. Again, he did need no 
protector nor blesser ; he did need a God in these re- 
gards, as man. 



Use 2. Secondly, we must hence be stirred up to 
magnify God, for that he hath been and is unto our 
head. We see in the natural body, the members joy 
in the good of the head, yea, they prefer it before 
their own ; for hence it is that if one strike at the 
head, the hand will ward the blow, though it be quite 
cut ofl". Thus, if we were such members to our Christ 
as we should be, we would more rejoice and magnify 
God, for that he hath been, and is, to his Christ, 
than for that which he worketh for ourselves. If we 
love not and extol not the God of Christ in this re- 
spect, that ho is a God to him, it is a sign we bear 
not that love to Christ which we should. 

And Father oj our Lord Jesus Cliiist. Observe 
secondly, that we are to magnify God in this regard, 
that he is the Father of our Lord. This respect is 
here placed in order of nature, duly, for it floweth 
from the other. God is not first the Father of Christ, 
in regard of his human nature, and then his God ; 
but because he was of his own accord the God pre- 
destinating the human nature in Christ to the personal 
union, therefore he cometh to be the Father of his 
Son, so far as he subsisteth in flesh. As we are not 
first the children of God, and then come to have him 
for our God, but because God hath freely set his love 
upon us, and been our God so far as to predestinate 
our adoption, ergo, he cometh to be our Father, and 
we his children. That Christ therefore, as man, or 
in regard of his extrinsic nature, is the Son of God, it 
cometh from the grace of predestination ; yet we must 
not think that this doth make in God the Father a 
double generation, for, as the respect of Fatherhood 
is not multiplied from hence, that his son is now 
single, now married, so God's generation is not 
multipUed in regard that his Son sometime only was 
in the nature of God, but now is married by an in- 
dissoluble personal union unto our nature. To come 
unto the doctrine. 

Doct. 3. If we see Christ to be the fountain of all 
our happiness, how can we but bless him who is the 
Father of him. We see that all generations call the 
virgin blessed, who found grace so far as to bear him ; 
how much more therefore must our hearts be far from 
neglecting to extol him who is the eternal Father of 
our Lord. Yea, the hearts which do afl'ect Christ, 
do bless those that publish his name, and have any, 
though the least place, about him. If we see any whom 
we love and admire for their excellencies, we account 
those blessed who may any way belong to them. 
Thus the queen of Sheba accounted the servants of 
Solomon happy men ; nay, there is nothing so mean, 
which doth any way enjoy this or that excellent thing, 
but we esteem it blessed. David, admiring the beauty 
of God's tabernacle, did almost emulate the happiness 
of the swallows, who might yet make their nest near 
the allar ; he counteth all that have access to it, and 
that doorkeeper who dwelleth in it, exceeding happy. 
Again, we see that if any be more markable for wisdom, 

B 



38 



BAYNE ON EPHESIANS. 



[Chap. I. 



valour, favour with their prince, if any be a deliverer 
of his country oppressed, will not civil men prononnce 
the parents of such children thrice happy? We shall 
tlierefore neither shew ourselves to have Christ in due 
iidmiration, neither to be heavenly-minded, having 
understanding of things heavenly, if we can think of 
the Father of Christ without magnifying of him in this 
respect, '\^^lo doth not glorify God in that he is the 
creator of this aspectable world which we behold ? 
But in being the Father of our Lord and Saviour, his 
ionour is much more displaj-ed. The rather let us 
strive to magnify God in this respect, because we shall 
then assure our hearts that we love and honour our 
Lord and Saviour Jesus, and that we have union and 
communion with him, as head and members ; for 
where fellowship is, there is conjunction. Then shall 
our praises be distinguished from Jewish and hea- 
thenish doxologios, which sound not in them a syllable 
■of Christ Jesus. If we look at God the Father, we 
iave reason to laud him in this regard, for it is the 
greatest manifested glory ; if we consider Chi-ist, we 
are bound to it, for who can think honourably of him 
that is begotten, but will honour the begetter in regard 
of him ? If at ourselves, we may gather from that hath 
been spoken arguments enough obliging us to this 
duty. I speak the more to this point, for the love of 
Christ Jesus is cooled, yea, almost extinct, even 
amongst Christians. 

Now followeth the second argument from that which 
God hath done by us in Christ : where, first, we are to 
consider the action of God's blessing ; secondly, the 
persons blessed ; thirdly, the blessings themselves, 
set down by enallage of the number and metonymy 
of the cause, bli'ssiiu/ for blessed benefils, which are de- 
scribed from the quantity and kind of them, ' with all 
spiritual blessings ;' fourthly, the place whence those 
blessings come, and where they are reserved, ' heavenly 
pla.'es;' fifthly and lastly, the fountain, 'in Christ.' 

First, it is to be marked that he had in his heart 
an apprehension of God's blessing him, with these faith- 
ful ones he wrote unto, before he breaketh forth to 
bless God. 

Doitt. i. Observe then in general, that the sense 
and knowledge of God's blessing us, is it which maketh 
ns Mess God again. Look through the thanksgivings 
of David and others, you shall find that the conscience 
of some benefits received from God did move unto 
them. ' I will praise thee, because thou hast exalted 
rue ;' ' Praise the Lord, my soul, who hath forgiven all 
thy sins', &c., Ps. ciii. 3 ; that receipt of benefits is 
;h« fo;indation of thankfulness. AYhen the leper saw 
himself cured, ho returned and gave thanks. As St 
•John saith in love, ' we love him, because he hath 
loved us first,' 1 John iv. ; so in blessing, we bless 
laini, because we find that he hath blessed us fu-st. 
\s a will cinnot refle^'t light and heat from it till the 
sun h.ath fii'st shined on it, and as an echo cannot re- 
sound anything to us, till we have first spoken unto 



it ; so, till our God hath spoken his blessings to us, we 
cannot resound blessing to him. 

Use. The use is to stir us up, that as we desire to 
praise God, so we would labour to get that spirit 
which may make us know the things bestowed on us. 
The papists are the cut-throats of thankfulness, while 
they will not let us know the graces given us. We 
know our earthly things (yea, which is the pity), we 
know them too well, know them so that we are proud 
of them ; let us labour to know our best blessings, 
and our hearts will not be unthankful. In particular, 

Doct. 5. First observe, that our heavenly Father, 
he blesseth all his children. Look into the common- 
wealth, church, family, the fathers in them all do 
bless those that are under them ; princes, their people ; 
teachers, those that depend on them ; parents and 
masters, children and servants ; for the greater hath 
power to bless the lesser. Thus is it with our heavenly 
Father, Father of all fatherhoods in heaven and earth, 
he giveth his blessing to those that are his. Again, 
as we see earthly parents bless their children, both in 
word and work, wishing them blessed, and giving 
many benefits ; for parents treasure up for their 
children ; thus our heavenly Father doth both in 
word pronounce us blessed, who are his by faith : 
' Blessed are you that believe on me, that hunger and 
thirst for righteousness, that are pure in heart;' and 
he doth also bestow on them many benefits which do 
make them blessed, for to bless signifieth, both as well 
to give a giff, as pronounce blessed. 

Use 1. This then must teach us, first, to seek bless- 
ing of our heavenly Father's hand ; seek it as Jacob 
did, wrestle for it with prayers and tears. Gen. xxsii. 
20 ; come to God and confess that we are accursed 
children of his wrath, but entreating, that for Christ's 
sake, who was made a curse for us, that for his Son's 
sake he would bless us. The blessing on mount Sinai 
was gotten by doing ; but seeing the law is impossible 
to our sinful weakness, we must seek the blessing only 
in believing. Would we not count that child a mis- 
creant, which would not come to the parents and ask 
their blessing ? It is a token we are bastards, and not 
children, if we come not to God in secret, and enti'eat 
him to bless us, through his Christ. What may they 
think of themselves who have never heartily and 
humbly sought this way ? That reprobate Esau shall 
condemn them, for he sought his earthly parent's 
blessings importunately, and with tears, when now it 
was too late, which these never did toward their 
heavenly. 

Use 2. W^e who are his children must rejoice in this, 
that we have such a Father, whose blessing we know 
to be on us. It is with us as it is with little children, 
who have many blessings, but think little on that 
matter, which yet an understanding child, more gi"Own 
up, hath in great account. We must amend this, a' d 
not still be babes in understanding ; our blessing is 
the fountain of all happiness : ' Come, ye blessed 



Ver. .3.] 



BAYNE ON EPHESIANS. 



10 



of my Father, inherit,' &c., ergo, is not lightly to be 
esteemed. 

A third use may be for imitation. 

Use 3. Observe thirdly, ' who hath blessed us,' 
myself with yon, who are faithful saints. Observe 
what kind of children hive their Father's blessing. 
The faithful ones, who are sanctified, these are blessed 
of God ; for St Paul saying, ' who hath blessed us,' 
doth not speak rhetorically, like great men, who speak 
in the plural number for the singular. Wo will you. 
This or that was done to u? ; but he hath reference to 
these Ephesians, whom he described in the first verse, 
of whom, joined with himself, ho nlKnnoth that they 
wore blessed. The truth is, first, wo are really and 
actuiilly blessed, blessedness being received into them- 
selves ; but such as are believers, and now sanctified ; 
though others are predestinated to blessedness, yet 
this doth only make them blessed so far as that their 
blessedness is intended in time future, it doth not for 
the present work any alteration in them tending this 
way. Predestinate and reprobate, before faith come, 
are in themselves all one|: ' Know ye not that drunk- 
ards, railers, shall^not enter into God's kingdom ; such 
were yon, but now ye are washed ;' these ergo, who 
now are blessed, enjo predestinated, before their 
callings were the same with them who shall not enter 
into God's kingdom. 

Doel. 6. Secondly, I say, as none are actually blessed, 
so none can be known and affirmed to be blessed in 
God's purpose, which are not believers and saints. The 
reason is, because that which is in God's mind cannot 
be known fiu-ther than the word or work of God doth 
reveal it. Now God's word doth tell ns only thus far, 
that such as are and shall be called to faith and 
sanctified, they are predestinate. Now then, further 
than wo can see faith, we cannot discern any to be 
predestinate ; but the faith of such who are already 
believers, is only such as we may perceive (for there 
is no word revealing whom God will give faith to here- 
after; I say, so revealing it that their persons thereby 
are made evident to us), ergo, we can see none to be 
predestinate to salvation, unless we can by fruits be- 
hold him to be in present a believer. Again, our faith 
and grace is the work beginning our salvation ; till there- 
fore faith is wrought,[there is no work of God apparent, 
which doth let us see ho hath a'pnrpose to save. This 
then is a truth, that the believing and holy person is 
only such, of whom we may say that he is blessed of 
God ; yet this caution is to be taken, that as we can- 
not say any is blessed, so we cannot say any man in 
particular, wanting faith and grace, shall not be 
blessed, or that he is not predestinated. If a man up 
afore day should reason thus. Here is no sun up, erqo, 
none will rise to-day, his sequel were frivolous ; so 
here, &c. 

Uxe 1. The use of this doctrine is first to comfort 
the Lord's, who believe so on Christ, that their hearts 
are pturified, and their desire is to walk precisely, Eph. 



V. 15. The world aecounteth them, as they did before 
of St Paul, Christians, and Christ himself, as if they 
were olT-scourings, 1 Cor. iv. ; base, cursed people, 
John vii. ; cursed and plagued of God, rather than 
blessed, Isa. liii. 4. But this is our comfort, God 
thinkelh and pronounccth otherwise of us. 

Use 2. We sec the vain judgment of worldlings, 
they give sentence according to sense, think often 
wicked ones happy, Mai. iii. 15. To ride on a fino 
palfrey, to.have a cap and knee given them, to fat their 
hearts with laughter and all earthly contentments; 
these things our epicuroan-Hke Christians count felicity. 
But if thou hast not faith and grace, cleansing thy heart 
and life, though thy excellency doth touch the clouds, 
and thou dost seem to make thy nest in the stars, yet 
shalt thou perish like the dung. The higher thou hast 
been lifted up, so much the more deadly downfall 
shalt thou take into those hellish torments, that fear- 
ful destruction. Thus much for the persons blessed. 

Now for the blessings. 1. The quality, ' with spiri- 
tual.' 2. The quantity, ' with all spiritual blessings.' 
First, for Paul, mark what kind of benefits provoke 
him to bless God ; even those which are spiritual. 

Doct. 7. Observe what benefits make a regenerate 
man thankful. Those that are spiritual, those bestowed 
upon himself, or on bis brethren or sisters, do make 
him thankful. There are natural, civil, and spiritual 
benefits. Whatsoever things live a natural or civil 
life, natural and civil benefits are welcome to them ; 
so are spiritual, with such as have received a life 
spiritual. The very horse will scrape and neigh, and 
if he could speak would say, I thank you, when you 
bring him his provender. Let a civil man be taught 
skill in some faculties, give him wealth, honour, and 
favour with those that are great, you win his love ; 
give a voluptuous gentleman a dog or hawk, you shall 
have more thanks than for a better matter ; when 
these things befall their friends, it rejoiceththem. Thu3 
a spiritual man, when he seeth on himself or other 
spiritual things bestowed, it doth make him both glad 
and thankful, Fvom. i. 8, 1 Cor. i. 4, Rom. vi. 17. 

Vie 1. The use of which consideration is to let U3 
see what kind of creatures we are. If we be risen 
with Christ, we will aflect things spiritual, forgiveness 
of sin, the gift of faith, sanctification, and such like, 
so as to be thankful for them, joyful of them. Yea, 
if we have any fellow-feeling, as members knit to- 
gether in the same body, we shall not be able to see 
these benefits in any but they will move us to be 
thankful. 

Observe, thirdly, in regard of God, what kind of 
benefits he doth give his children ; to wit, such as arc 
spiritual. Everything in nature doth communicate with 
that which is begotten of it, such a like nature as it- 
self retaineth. Thus it is also with civil men, for 
they leave their children gold and silver, house and 
land, and such like other good civil benefits. Thus 
our heavenly Father, he is a spirit, he, ergo, maketh 



20 



BAYNE ON EPHESIANS. 



[Chap. I. 



us partakers of a divine nature who are his children, 
and blesseth us with spiritual blessings. 

Now a blessing is spiritual in two regards : 1. In 
respect of the nature, when it is a thing wrought, not by 
any power of nature or means natural, but by the yLt- 
tue of God's Spirit, and means supernatural, such as 
is God's word. 2. Things are then in some sort 
spiritual, when, though for their essence and being 
they exceed not nature, yet they are directed by a 
supernatural providence to work unto an end above 
nature, even to bring us unto happiness with God, 
such as is spiritual and supernatural. Now God doth 
thus give his children many blessings spiritual for na- 
ture, and doth so guide all things, health, wealth, 
sickness, poverty, that they work together unto the 
spiritual and supernatural salvation of those who are 
his. 

If then one should object and say. Why, the godly 
have the benefits of this life, natural and civil, as well 
as those belonging to another, ergo, are not blessed 
only with spiritual blessings ; I answer, That even 
these benefits are in some sort spiritual, while by God's 
providence they are elevated and guided to a higher 
end than is the service of this life only. Hence we 
make a rule whereby we may know whether we be 
God's true children, whether we have the children's 
blessing. Let us enter into ourselves, and look if we 
find these spiritual blessings, then we may secure our- 
selves that we are the Lord's. These are all of them 
appurtenances to the matter of inheritance. Now we 
know, though parents give legacies to many uses, 
to many persons who are no kin to them, yet they con- 
vey the matter of inheritance only to children. So 
doth our God give many blessings to men devoid of 
grace, to castaways ; but these spiritual blessings of 
sound faith, repentance, &c., which serve to enter us 
into the inheritance of that everlasting kingdom, he 
bestoweth these on none but children. Let not men 
deceive themselves because they have these outward 
things. Esau got the blessing which the dew of heaven 
and the fatness of the earth might yield him ; Abraham 
gave gifts to the children of his concubines, though 
not Isaac's blessing. Thou canst not know thyself 
blessed of God by outward things, unless thou findest 
them to provoke thee to love and fear, and be 
thankful to the Lord, and so set forward thy spiritual 
salvation. 

Use 2. Secondly, we see here that the happiness, 
that the riches of the spiritual man are not known, nor 
discerned with outward senses and carnal reason ; 
for spiritual things cannot be discerned but spiritually, 
1 Cor. ii. The godly man hath a white stone, in which 
is written a name that none can read but himself, 
Rev. i. 17 ; he is absolved from sin, and accepted to 
be a son of God, through Christ, and heir of heaven. 
And yet because he is thus made a son of God through 
Christ, the world doth not know him, 1 John iii. 3 ; 
even as we know not the sons of princes (were they 



amongst us), who dwell in nations far from us. But 
this must not dismay us. Some men that carry a low 
sail, being of great wealth, living at an under rate in 
regard of that their state might bear, when some of 
greatest show, but mean wealth, scorn them as poor, 
they smile at the matter, knowing themselves in matter 
of estate not inferior to the other, and they please 
themselves thus that they are unknown. ^Vhile we 
have hidden treasures that the world knoweth not of, 
we are not to be dejected. 

Dnct. 8. In heavenly places. Observe, where all 
our blessings are given us, in heavens. There they are 
iii'st framed, thence they come which we have, there 
being the confirmation of them reserved ; our hope, 
not the habit whereby we hope, for after all things 
present this shall have no place, 1 Cor. xiii. ; but the 
things we hope for, are in heaven. Our incorruptible in- 
heritance is heaven, reserved for us, where Christ our 
head was ; there St Paul, there all things, may well be 
said to be which are given us in him. Now when the 
apostle did write, Christ, the common treasury of all 
his church's good, was in heaven. Earthly parents 
give and leave their children blessings there where 
themselves have their abode ; they give not commonly 
inheritances to them in countries they never did dwell 
in. Our heavenly Father's dwelling is in the heavens, 
and there he giveth us our blessing. Again, we see 
that is the place where everything resteth ; that, I say, 
in which it is first bred, from which it first cometh. 
Fish bred in water, there they abide, they cannot Uve 
being out of it ; so the creatures in the earth. And 
thus these spiritual benefits, the place of them is 
heaven ; there is kept the fulness of them, thence they 
come, thence they shall have their consummation. In 
this regard, earthly things are called things below ; 
heavenly, things above, where Christ sitteth ; this is 
our advantage. What man in a strange country, as a 
sojourner a while, would not wish, were he to receive 
great sums, that thej' were paid in his own country for 
his use, rather than tendered to him there, where he 
was a stranger ? So it is with us under sail toward 
our country where our Father dwelleth, it is our com- 
modity that our treasures are there reserved. 

Use 1. The use is, first, to let us see our security in 
regard of these benefits. Such as have earthly trea- 
sures, they love when it is kept in safety ; so it is that 
the treasure laid up in heaven is safe there, neither 
rust cankereth nor yet the thief breaketh in. 

Use 2. This should stir up our hearts^heavenward, 
for where our chief treasure is, should not our hearts 
be there with it ? Were land fallen us by the death of 
any in the remotest shire of England, we would not 
think much of going to see and take possession of it. 
Thus it should be here, we should strive while on earth 
to get a large entrance into this heavenly kingdom 
while we are here on earth. 

Use 3. This considered is a great ground of patience. 
We see men on the way wUl content themselves with 



Ver. 3.] 



BATNE ON EPHESIANS. 



21 



eorry lodging, and pass by little diseasements, for they 
know that onco at home they shall take their ease and 
■want no contentments. Here we have many wants 
spiritual, wo are encountered with many difficulties ; 
but at home, in the heavens, we have all kinds of bless- 
ings reserved for us: see Heb. xi., ' They endured 
with joy the spoiling of their goods, knowing that in 
heaven they had a more enduring substance.' 
• Doct. 9. Again, that ho saith «// spiritual bleasiiiga, 
we may note how liberally God dealeth with his chil- 
dren. To give us any blessings were mere}', for we have 
justly forfeited them all. To give us spiritual blessings 
is more ; but thus to give us all kind of spiritual 
blessings, yea, as you heard in the last doctrine, to 
make every blessing after a sort spiritual, this is his 
exceeding bountifulness. He hath given us all things 
that pertain to life eternal in the world to come, and 
to ' live godlily in this present world,' 1 Pet. ii. 1. We 
see great men on earth do not only give their heirs 
earthly blessings, but all kind of earthly blessings, dig- 
nity, offices ; they take their wives, bestow on them 
house, land, money, everything abundantly ; thus doth 
our heavenly Father in things spiritual. To understand 
it more fully, know these spiritual benefits are eternal ; 
I mean, given us for eternity, or, in time performed to 
ns. The first are our election, predestination, of which 
hereafter. 

Now these given us in time are double, such as we 
have for the present, such as are kept to be revealed 
hereafter, 1 Pet. i. 3. These which we have for the 
present are positive, such as do confer some good thing 
upon us ; or privative, such as keep evil from us. 
God's positive spiritnal benefits are inward or outward : 
inward, all illuminations, inspirations, gifts of the 
Spirit, all moving and confirming of grace once re- 
ceived ; outward blessings, word, sacraments, occa- 
sions outwardly moving us to good, all the gifts of 
grace in others by which we are edified, they are our 
spiritual blessings whom they profit, not theirs only in 
whom they are received. In a word, eveijthing which 
is made to further our salvation is made in this regard 
a spiritual outward blessing to us. 

Now the privative blessings, in not letting tempta- 
tions come, not come in such strength, in putting them 
by, in defeating the efl'ect which otherwise they would 
have, they are above all can be spoken or compre- 
hended. 

The blessings to be revealed in the last time, which 
respect both the soul and body, for that shall be 
made spiritnal, they are such as never eye saw, nor 
ear heard. And though we have them not in possession, 
yet they arc ours ; we are blessed with them, though 
we are not yet possessed of them, as an heir hath right 
to his lands during his wardship. Let these then suf- 
fice to give yon some taste of this bountifulness of God 
toward us. 

Use 1 . The use is to stir ns up to seek to be par- 
takers of this our Father's blessing. Happy are we 



whom he hath thus blessed, if we be stirred up to cry 
to him, that wo may be partakers of it ; and cursed are 
we who hear such bountifulness of his towards us if we 
despise it, not looking after nor caring for it. Many 
profane Esaus prefer their pottage before this blessing. 
If men capable of great hopes from their earthly 
parents should choose a wandering life, not setting by 
all their fathers could leave them, would not every one 
cry out of them as forlorn miscreants ? Thus it is with 
us ; we are capable of all kinds of spiritual blessings 
from our heavenlj' Father, things so great as never en- 
tered into the heart of any fully. If we live like prodi- 
gals, stray from his house, not setting by these things, 
how woful is our case ! 

Use 2. Secondly, we see the great happiness of the 
godly man. What if he had not a cross to bless him 
with, yet he hath in reversion great things ; he hath 
all abundance in hope, though not in hand. A great 
heir is even accounted wealthy, though during his non- 
age and wardship he is often held to strait allow- 
ance ; so here, &c. 

Use 3. Lastly, we see their error who seek blessings 
out of Christ, who is made everything, in whom all is 
Amen. Such who seek justification, perseverance, 
pardon of sins after baptism in themselves, their own 
satisfactions, in the church's treasury. 

Doet. 10. In Christ. Observe, lastly, in and through 
whom we come to be blessed, even in and through 
Christ our Lord : 2 Pet. i. 3, we are blessed through 
the acknowledging of Christ, with all things that belong 
to hfe eternal and godliness ; 1 Cor. i. 31, Christ is 
made of God our sanctifier, justifier, rather redeemer. 
In Christ was the fulness of grace, that we might re- 
ceive from him, the Sun of righteousness, and Head of 
us. We have life begun in us, I mean the life of 
grace. Where was it before our calUngs ? Where 
was the life of us before we were born ? AVas it not 
in our parents ? Thus this life we have before it come 
to be convej-ed to us, was in Christ the second Adam, 
and common parent of us all. We look for life in the 
heavens. Where is it ? Where is the life of a tree in 
winter ? Is it not in the root ? At the spring it 
will be manifested by leaves, blossoms, fruits. So 
' our life we look for is hid in Christ,' our root as 
it were. Col. iii. 3 ; when he, the Sun of life and 
righteousness, shall approach to us in judgment, 
then shall we have that life, now hidden, manifested 
in ns. 

Use. The use of this is, first, to let us see to whom 
we are to give praise of all we have received, even to 
Christ the head of us. We have received our spiritnal 
being from him. 

Again, we must labour to get more near communion 
with Christ, seeing he is the fountain. Whither should 
we have recourse but to him ? The more we could 
approach to the sun, the more should we be enlightened 
with the light of it. Want of union and communion 
with this fountain maketh the grace in temporisers 



22 



BATNE ON EPHESIANS. 



[Chap. I. 



come to nothing, as waters do which have no running 
spring to feed them. 

Ver. 4. Who hath elected «s. Now, he doth prose- 
cute the doctrine of God's benefits, which were sum- 
marily propounded, and proveth that he spake by 
particular enumeration : first, of benefits before all 
times, which we have so in Christ that we have them 
through him ; secondly, of those benefits which we 
have so in Christ that we have them also for his sake 
and through him, as he speaketh in the 7th verse, 
changing his phrase : ' In whom we have redemption, 
through his blood.' The former are two : 1, election, 
in this verse ; 2, predestination, in the 5th and 6th 
verses. In this verse we are to mark these things : 
1, the spiritual blessing, as he hath elected; 2, the 
persons here said to be elected, us; 3, the person in 
whom, in him; 4, the time; 5, the end. 

1. First, To open the meaning of them, and then 
to come to the instruction to be deduced. First, for 
election, it is put sometime for that election which is 
made in temporary execution of God's purpose, whe- 
ther it be a separating of men to the state of grace, 
which maketh them as the chosen first-fruits of the 
creature — thus it is taken John xv. 19, ' The world 
hateth you, because I have chosen you out of the 
world;' and thus, 1 Peter i. 1, 2, ' To the elect of the 
dispersion,' seemeth to be understood — or a separat- 
ing of them to any office or dignity, as Saul ; yea, 
Judas might in this sense be said [lobe] chosen. But 
here he speaketh of that choice which God made with 
himself fi'om all eternity, as is manifest. 

2. Secondly, By the persons, iis, he meaneth him- 
self, with those Ephesians which he had called saints 
and believers, ver. 1. 

3. In him is diversely construed : first, in him, that is, 
in God the Son, not considered as God-man, Head and 
Mediator of the church, but as second person, God 
with the Futber. Thus all things are said created in 
or bj' Christ; not that he is considered as man-God 
in this work, but because Christ, God-man, as the Son 
of God, God with the Father and Spirit, as that person 
by whom all things are created. But, ver. 3, it is plain 
he doth consider Christ as we are blessed in him, in 
regard of both natures, even as he hath God for Lis 
God by covenant. In him who hath God for his God 
and Father, we are blessed. 

Some make this in Christ, not to be refeiTed to that 
action of eleclion, but to the end, in this sense, ' He 
Lath chosen us in Christ, that we should be holy,' that 
is, he hath chosen us that we should be holy in Christ. 
But besides the harshness, it is impertinent, though a 
truth ; for his scope is to prove, not that in Christ we 
are made holy, but that we have this blessing of elec- 
tion in Christ. 

Some take in Christ as if it belonged to the persons 
elected, in (his sense, as he hath chosen us now by 
faith in Christ, to that foresight of his which bcholdeth 



all things as present which are to come ; but this is 
beside the scope of this scripture, which intendeth not 
to lay down our union with Christ by faith, but God's 
electing Christ ; ergo, in him must needs belong to the 
action of electing, not that object about which it is 
exercised. 

In him therefore noteth Chi-ist, God-man, as the 
head and first elect, after whom, and in whom, all of 
us, his body (for order of nature), are elected ; so that 
this phrase noteth the order in which we come to be 
elected, not the cause of eleclion. 

4. For the time ; there are three phrases which seem 
note the same thing : 1, from the beginning, 2 Thes. 
ii. 13; 2, before worlds; 3, before the foundation of 
the world, 2 Tim. i. 9. These all may note that 
eternal love of God toward us ; there understand 
nothing but eternity ; but because within eternity God 
doth foresee the things which are done in time, and 
therefore, though he chose from eternity, nothing 
hindereth (as some think) but that he might foresee 
something whereupon to choose. Therefore this 
phrase may be extended not only to respect the actual 
creation, but the decree itself of the world's being ; 
to this sense, that he chose his in order of nature, 
before by his decree he laid the foundation of the 
world. 

5. The end is all one with salvation elsewhere named, 
for love made perfect is the formal blessedness we look 
for in heaven ; it is nothing else but the supernatural 
being and life of a Christian, which is begun in gi'ace, 
perfected in glory. The sum of these words more 
amply is this, ' Blessed be he who hath blessed us in 
Christ with every spiritual blessing.' As, for example, 
first, he hath with himself set his hking on us, chosen 
us before others ; us, I say, who now believe on Christ, 
and are sanctified by his Spirit. This his election, 
beginning first at Christ our Head, and so descending 
downward on us his members in him, and this his grace 
was towards us before there was any world ; yea, for 
order of nature, before his decree did lay the founda- 
tion of the world, that to which he hath elected being 
no less than salvation, that glorious life of love which, 
begun here, shall one day be made spotless and perfect 
before him. 

Now, to come to the doctrine hence to be deduced. 

Doct. 1. First, We see what is a blessing worthy all 
thankfulness, even this of om- election : ' I praise God 
always, who hath elected you from the beginning.' 
This is the root, out of which all these blessings grow, 
which in time we partake ; even as the body, and 
bough, and branches of the tree issue from the root, 
and are borne up by the same ; ergo, this is in nature, 
and in St Paul's reckoning, before predestination itself. 
For as, first, I agree upon this end, I will help a sick 
man to recover his health before I determine to send 
for any physician, so here, God doth first ly election 
choose to the end, and agree on that in order of nature 
before he predestinate means by which he will most 



Vh.R. k] 



BATNE ON EPHKSIASS. 



25 



certainly bring to this end. For Ihe better understand- 
ing of this benefit, two things shall be briefly opened : 
1, what it is ; 2, why God the Father is here said only 
to elect. For the first, the common matter which doth 
concur to the being of this benefit, is love, a love which 
God hath to us to bring us to that life which is above 
nature ; therefore sometime God's choosing is ex- 
pressed by loving : ' I have loved Jacob, and hated 
Esau,' tliat is, not yielded Esau that measure of love, 
which the Hebrews called hating. But there is a fur- 
tlicr tiling in election, which duth dill'erence it from 
love, and that is a respect which is in this love, whereby 
it is carried to some before other some. It so loveth 
some, that it rojecteth other some from having part in 
it : Deui. vii. 7, ' I have loved thee, and chosen thee.' 
Should God have loved every reasonable creature to 
life, there had been love to all, but election of none. 
He who taketh all, maketh no choice of any ; therefore 
God maketh it a difl'erent thing : ' I have loved thee, 
and chosen thee.' 

Some make this all one with that foreknowledge men- 
tioned Eom. viii.29; audit cannot be denied but know- 
ledge is often put for love and approbation, and that 
God knowelh his church and chosen far otherwise than 
other things ; even as a man knoweth all his goods and 
substance, but bis wife and children after a special 
manner: nevertheless it may well note that knowledge 
which is in order to this action of God's choosing, whe- 
ther going before it or coming after it. If we have chosen 
any to anything, we know whom we have chosen, and 
if we are about to choose any, we know whom we are 
about to choose ; so God doth not only know whom 
he hath chosen, which knowledge (to our manner of 
conceiving) 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 go leibro to our 
nnderstanding. And this I think the meaning of fore- 
knowledge in that place. Such whom he did foreknow 
to be the persons whom he would choose, such he did 
predestinate; and thus that place, 1 Peter i. 1, may 
be more fitly resolved, where he saith, ' The faithful 
of the dispersion were chosen, according to fore- 
knowledge.' 

Kow, God the Father is said to choose, not that the 
Son and Spirit choose not also (for if three of us had 
but one will common to ns all, one could not will any- 
thing which the will of the other two should not also 
will), because the Son sustaincth the person of one 
elected, the Spirit is the witness, sealing this grace to 
pur hearts. As the Father is often alone named in 
invoc.ition, not that the other persons are not to be 
prayed unto, but because the Son is considered as the 
mediator, and the Spirit as the schoolmaster, teaching 
us what to pray as we ought, therefore the Father only 
is expressed. 

C.vf 1. Wherefore this benefit, being matter of 
thanksgiving, let us labour to acknowledge the good- 
ness of God this way. We will thank men even for 



the good meanings and purposes we perceive them to 
have towards us, though they have done nothing by ns. 
When I)avid leaped, rejoicing in spirit, before the ark, 
what was before him ? That God who had chosen him 
hath rejected the house of Saul from ruling over his 
people. How should we rejoice in spirit to think that 
God hath elected us to an eternal kingdom, from which 
many, no way our inferiors, are rejected ! If any shew 
us common countenance, we do not so much respect it; 
but if they admit us into such peculiar favour as they 
will not communicate with any who arc not their best 
beloved, then we do highly esteem it. To be taken 
unto these riches of grace, this so restrained favour, 
in which the greatest part of mankind have no part, 
how should it afl'ect us ! 

Voct. 2. The second doctrine, who they are of whom 
we may say that they are elect, even such who have 
true faith and holiness. As we may know faith, so we 
may know election. If wo sec in judgment of charity 
that any hath a faith unfeigned, and true endeavour of 
holiness, we may, in judgment of charity, say that such 
are elected. Thus St Peter and John may give the 
name of elect to the members of the visible churches 
to whom they write. If we know by experimental 
certainty, or by faith, that any have true belief and 
holiness, we do in the same manner certainly know- 
that we or they are elected. Thus we may by faith 
know that in every true visible church there are some 
elect of God ; because the word teacheth, that where 
God giveth his word, there are some saints whom he 
will gather and edify, some ground good where he 
sendeth his seedsmen. Thus we may know certaiuly 
ourselves elect, because we may by certain experience 
know ourselves to have faith. If I see one put into 
the oilice of the court of wards, or into the treasurer's 
place, or so, I know that such a man was the man 
whom the king had chosen with himself to have the 
place ; so when God now hath by faith and sanctifica- 
tion taken one out of this world unto life, wc may know 
that he was chosen forth of the world unto hfe. Things 
may be said to be when now their being is made mani- 
fest. While a babe is in the womb, we luiow not what 
is there conceived, but when we see a man-child born, 
then we know that such an one was conceived ; so when 
the babe is bom, when the being of faith and hohness 
are apparent, we may say that such a person, before 
all worlds, was conceived in the womb of God's secret 
election. We may know a \\ill secret three ways : 

1. If a man will himself tell us ; 2. If he will write 
to us ; 3. If he do this or that, we know then by event 
he had a will to such matters, which now we see him 
execute. So here God may speak by extraordinary 
revelation, which hath been the privilege of some few. 
2. God may make his will known by the ordinary en- 
lightening of his Spirit, which is that unto the mind,, 
as a word unto the car. We have received the Spirit,, 
to teach us to know these deeps of God's gracious 
purpose towai'ds us, 1 Cor. ii. 12 ; by the letter of his 



24 



BATNE ON EPHESIANS. 



[Chap. I. 



word, that golden chain, Eom. -viii. 29. If I be sanc- 
tified with the divine nature, in which glory is begun, 
I am justified ; if justified, 1 have been called accord- 
ing to purpose ; if called, I was predestinate ; if pre- 
destinate to means, I was foreknown, as one whom 
God would choose to the end, even to glory. 

8. When I see myself set apart by God from the 
world, the event doth tell me, God chose me from 
amongst others. When I love God, come out of the 
world, choosing him as my portion, then I may know 
he hath loved me first, and chosen me, even as I 
know a seal hath been set there, where I behold the 
print of it. 

Obj. One may object, that God only knoweth who 
are bis. 

Ans. God only knoweth by himself who they are 
whom he approveth for bis own ; but with this, may 
stand the knowledge of such to whom God revealeth 
it ; as none but the Son knoweth the Father, and 
such to whom the Son revealeth it. 2. God only 
knoweth his collectively taken, that is, the whole uni- 
versity of his chosen ; no mere man nor creature doth 
in this sense know who are God's. 

Obj. Could we know that we have true faith and 
holiness, we might know our election, but we cannot ; 
for many who have them not, think they have them ; 
many who have them in some sort, fall from them ; 
many who have them, so as they shall not fail, yet 
may miss in judging of their estates, as Peter, ' If all 
should forsake thee,' &c. 

To this I answer, first, though a man dream he 
eat, or be in this or that condition, and be deceived, 
yet a man who is that or that waking, doth know it, 
and is not deluded. So here, though the dreaming 
man, who is asleep in sin, may mock himself, the man 
who is awake, and walketh with God, is not mistaken. 
To the second, I answer, many have temporary graces, 
fall from them, but this letteth not but a man who 
hath that grace which maketh the heart honest, may 
know that his grace shall abide, and is such as shall 
be accompanied with perseverance. Because some 
think counterfeit money good silver, it followeth not, 
but that we may know that which is good from that 
which is otherwise. Finally, though a true sanctified 
man may be deceived in judging of his measure of 
love or strength, it followeth not, that therefore he 
cannot judge at all truly of his estate. I may be de- 
ceived in judging bow wise I am, how strong, but not 
in judging that I live, have sense, move ; so it was 
with Peter. But this is by the way. 

Use 1. The use of this doctrine is to let ns see that 
we may come to know our election. If we find that 
our hearts have that faith on Christ, by which they 
are purified, he who may know he hath that faith, 
which is the faith of the elect, he may know he is 
elected also ; wherefore, let us ' strive "to make our 
election sure.' We will dive into the afi'ections of 
men, we cannot be at rest till we know how they are 



minded towards us. What beseemeth a child more 
than to labour that he may know his father's good- 
ness to him ? We should seek to God to wit- 
ness to ns by his Spirit this grace, to make us 
understand it through the word ; we should try our 
faith and sanctification ; this is the counterpane writ- 
ten out by the original copy, that will of God within 
himself, choosing us to holiness. The want of this 
pains maketh some that they come to call in question 
God's love, election ; yea, whether ever they had 
grace, yea or no. Should any corporation choose us 
to any place of dignity and profit, we would quickly 
learn it, and if we had but an inkling, we would not 
rest till we had found the whole matter. I would 
faithful souls were as wise in this matter. 

Use 2. They are hence rebuked, who think that 
those that are elect cannot be known, that it is 
presumption to go so far ; but shall we give thanks, 
as Paul doth, for that we do not know ? besides, are 
we bid to believe the gospel, a part whereof this is ? 
We must not be proudly arrogant, to think we can 
search these things to the full ; for to see things invi- 
sible, and search things unsearchable, are alike im- 
possible. We must not, therefore, be arrogant above 
that is written, nor yet unthankfiilly negligent, so far 
as to neglect that which is written for our instruction. 
Doct. 3. In him. Observe in what order we are 
chosen. This grace of election beginneth first with 
Christ our head, and descendeth to us in him. It 
noteth the order in which we are elected, not the cause 
of election. We must not think that we are first 
elected, and that Christ then, by occasion of our fall, 
is elected. No ; he is the first begotten amongst all 
his brethren, having the pre-eminence. He was sealed 
and set apart to be the Prince of our salvation, to the 
glory of grace, before (for nature) that we were elected. 
He was ' foreknown before the foundation of the world,' 
1 Peter i. 

The wise providence of God doth dispose every- 
thing, so much more principally and timely, by how 
much it is more excellent. Hence it is, that it doth 
not think of electing and predestinating us, who are 
as a body, and come by occasion to think on him, 
who is the head, afterward. 2. We are predestinated 
to be made hke unto him. Now that master-picture 
and first pattern is before that which is drawn by it, 
and done after. Christ was the chief pattern of the 
election of grace ; and look, as it were an unnatural 
thing for the feet to come forth of the womb before 
the head, so for us to come forth of this womb before 
our head, to me seemeth very preposterous ; yet I say, 
though he is first chosen to that glory which became 
him as a head, he is not the cause why we are chosen. 
Even as the first Adam is not the cause why God did 
love me, so that I should be a man, and have this na- 
tural life and being, though in and through him I 
come to have this being ; so Christ is not the cause 
why God would have me, rather than others, have this 



Ver. 4..] 



BATNE ON EPHESUNS. 



25 



being and life above nature, though I attain to and 
receive this being in him, for his sake, and through 
him. The love of God as immediately comelh from 
himself to me, as to Christ ; this love whereby he 
would have me to receive supernatural life and blessed- 
ness with himself. But here two weighty objections 
are to be answered ; for hence two erroneous conclu- 
fiions are inferred in this wise : the first proveth that 
we, as elected, are now considered as fallen into sin. 

Ohj. 1. Those that are chosen in him, whose pro- 
mise and exhibition cometh in after sin, they are con- 
sidered as now in sin, before they are chosen. ' But 
we are chosen in him,' &c. 

Ans. The first part is not true, as which presup- 
poseth that things are in God's intention in the same 
order in which we see them in execution. Things in 
their material existing have one order, in their intend- 
ing another. I want a house to dwell in, I must hire 
or build one, I cannot get any let to me, say I. Well 
then, I intend to build me a dwelling-house, I cannot 
without workmen. I intend, in the third place, to 
hire carpenters and masons, but because my workmen 
can do nothing without matter, hence I decree to pre- 
pare stone and wood. Now, in executing, I first set 
stone and wood, the matter, then I hire workmen, then 
I raise the frame, then I enter and dwell in it. In 
order of material existing, Christ is revealed, promised, 
exhibited, after sin, but he was intended before sin. 
The apostle reckoned the order in which things exist, 
1 Cor. iii. 22, 23, the world, you the elect, Christ, 
God ; but he giveth us to understand the order of in- 
tention : first, God intendeth his own glory, then 
Christ, then the church, then the world. 

He who is elected and foreknown to be a Lamb 
taking away sin, a Mediator redeeming from sin and 
death, he is elected himself after sin foreseen, and 
by consequent all in him ; but Christ is so foreknown 
and elected, ergo. 

I should deny the first part of this reason ; for I 
see not why God should not choose and predestinate 
him who should save his chosen from sin, before he 
decreed or ordered that they should fall into sin. It 
is no ill providence to prepare my salve before I will 
let my child cut himself. 

But some say. If God do first appoint Christ to re- 
deem from sin, then he must procure the being of sin, 
and so be the author of sin. Beside that this were 
nothing but to break one's head, that I may after heal 
it, to this I say, that it is good that sin should be 
(as Augustine saith), and that which is good, so far 
as it is good, God may efl'ectually procure it.- He is 
said to be the author of those things which he com- 
mandeth, and worketh, moving the heart by habits 
which himself infuseth, err/o, cannot be said to be 
the author of sin. If a man make a gash to prove 
the excellency of some healing balm, I see not why 
God may not prepare and give way to the sinful fall 
* Prsccipiendo et movendo, non quiesceudo, consentiendo. 



of his creature, especially seeing he knowcth how to 
mend better than his first making. 

To the second part of the reason might be answered, 
that Christ was not primarily and immediately chosen 
and predestinated a Lamb, a Mediator of redemption, 
but a Head and Prince of salvation, who should save 
all, to the glory of grace. Now, being chosen to this 
end, he is by force of this, he is chosen upon sin 
falling forth, to be a sacrifice, a Lamb taking away 
sin ; for he who is chosen to the end is chosen to the 
means. 

The second thing hence inferred, is that foresight 
of faith, and perseverance in it, as a necessary condi- 
tion, before we can be elected. 

Obj. 2. Such who are chosen in Christ, such are 
now foreseen believers when they are chosen, for none 
are in Christ but such as believe. ' But we are chosen 
in him,' &c. 

Alls. The first part of this reason is denied, with 
the proof of it. There is a double being in any thing, 
the one in virtue, the other in actual existing. In the 
root of corn there is blade, ear in virtue ; but in har- 
vest time the ear and blade are, as it were, actually 
having their existence in and with the root. So we 
are two ways in Christ : first, in virtue, inasmuch as 
by force of God's election we shall in time have life 
and being from him ; secondly, when now by faith we 
come actuallj- to exist in and with him, who is the 
root of us. Now the first being in Christ requireth 
not faith, but the second ; the first being here to be 
understood. 

To the second part we deny that this or any text 
saith. We are chosen, being now by faith in Christ ; 
for this sense maketh in Christ to belong to the object 
of relation ; whereas the scope of this place doth ne- 
cessarily make it belong to the act of electing in this 
manner ; as, for example. He hath chosen us in him, 
viz., Jesus Christ, myself with yon. Thus we might 
here take occasion to discuss these two great ques- 
tions. 

1. Whether man, as now fallen, be the subject of 
election. 

2. Whether election is of such who are in God's 
foresight faithful. 

But I will handle the first in the next doctrine ; the 
latter in the last conclusion or doctrine of this verse. 
From this then, that we are beloved in Christ as our 
head, we may gather our happiness. Oh how firm is 
that conjunction which is begun in such a head, who 
is God with God, blessed for ever ! If kings bear good 
will to some family, if his love begin in some chief one 
who is with him at court, as his special favourite, it is 
so much the firmer to all the rest of them. Thus here ; 
how firm and sure is his love to us, whom he hath 
loved to life in Christ our head and eldest brother, who 
is his natural Son, from whom it is impossible that his 
love should ever start ! And when it is sure to the 
head, can the body be forsaken ? 



2<3 



BATKE ON EPHKSIANS. 



[Chap. L 



Before the foundation of the icorld. Doct. Observe 
what ancient love the Lord hath bonie us in Christ. 
It is not of yesterday, but before all worlds, that his 
love rested on us, electing us to salvation, such as 
should stand with the praise of bis glory, 2 Tim. i. 9. 
There is mention of grace given us before all worlds : 
John xvii. 2-1, ' Make it manifest that thou lovest them, 
as thou lovedst me before the foundation of the world.' 
' I have loved thee with an everlasting love,' saith the 
prophet. Earthly men will purchase to themselves 
and heirs, when it is but a possibility whether they 
shall have heirs of their body, yea or no. Again, they 
will shew their care of posterity while yet they are un- 
born, by making sure entails. But our Father of all 
the fatherhood in heaven and earth, doth, when we 
were but possible creatures before him, love us to this 
end of supernatural blessedness ; for, by this phrase, I 
take, not only eternity, but the degree of order in eternity, 
is noted, that for order, before the being of the world 
was willed by him, he did shew us this grace of choosing 
us to life. Here therefore is fit place to consider of that 
question. Whether God foreseeth man as fallen before 
he elect him ? The question I should answer nega- 
tively, but in determining of it we will consider, 1, 
the arguments which affirm it ; 2, the reasons which 
deny ; 3, we will shew what we take to be the truth 
in this matter, answering the arguments which are here 
propounded to the contrary. 

1. First, then, the execution is urged to prove our 
election after sin. 

(1.) Those whom God (now fallen into sin) justifieth, 
saveth, and condemneth, those now being in sin he 
chose to save and decreed to condemn. 

But God saveth and condemneth men now fallen 
into sin, ergo. 

(2.) Those who are chosen out of mercy, and repro- 
bated out of justice, they are now foreseen in misery 
by sin. 

But our election is out of mercy, and reprobation 
is out of justice, cigo. 

(3.) Those which are not, or have not any way being, 
they cannot be elected or rejected. But before decree 
of creation, men are not, ergo. The first part is plain, 
that which hath no being can have no aflections ; that 
cannot be thus, or thus, which is not at all. 

(4.) That which maketh God first decree man's re- 
jection, to the glory of his justice, before his being or 
corruption is considered, that is absurd. 

But this doctrine of choosing and reprobating before 
man's fall doth so, ergo. 

(5.) That which maketh God to create mankind out 
of necessity, not out of liberty, that is absurd. But 
choosing some, and reprobating others to ends fore- 
named, maketh him create out of necessity. 

(C.) He who cannot do worse than annihilate his 
creature, cannot reject it to the glory of justice. God 
cannot do worse, for he gives it but being, ergo, can do 
no worse than take away that he giveth it, ergo. 



(7.) Such who are chosen to salvation through faith 
and sanctification, such are in sin. But we are chosen, 
ergo. 

(8.) Such who were all alike loved in creation, amongst 
such was no election or rejection. But we are all alike 
loved, received like favours, had all alike ofl'ered us. 

(9.) That which maketh the fall of man necessary, so 
as man was not free to fall is not to be granted. God's 
decree to have mercy glorified in some, and justice in 
other some, doth impose necessity of falling, ergo. 

These be the chief reasons which I have observed 
for the vouching our election to be both after the decree 
of creating us, and permitting us to fall into sin. Now 
then, 2, let us set in equal parallel the arguments 
which shew that God's electing of us cannot be after 
the consideration of our creation and fall. 

(1.) That which is a mean by which God bringeth 
some to salvation unto the glory of grace, and others 
to glorify his justice in deserved punishments, that is 
after these ends decreed. But the permission of the 
fall is used by God as a moan, &c. 

The first part is plain, for the ends must be in na- 
ture before the means to the end. The second part 
may be thus cleared : "We see some by occasion of the 
fall saved to the glory of mercy, which without the fall 
they could not have been. Had Adam stood, it is 
manifest that justice should immediately and properly 
have had the glory in all our salvations, for we should 
have lived according to covenant, ' Do these things and 
live in them.' 

Again, that sin in whose jiunishment justice doth 
glory herself, the permitting it could not but be a mean ; 
but the punishment of Adam's sin lieth unremoved on 
all unpenitent and unbelieving persons ; for we are by 
nature the children of wrath, and God's wrath abideth 
on him who believeth not ; abideth, I say, intimating 
that the wrath is not first inflicted upon unbelief, but 
further continued ; whereas, could we by faith come to 
God, he would be reconciled. That which some object, 
that the sin of Adam, not as it was contracted by him, 
condemneth any, but as it is continued by our unbe- 
lief, this is nothing to the matter. For, first, it is 
false that many remain not in the death of sin and 
trespass in which by nature they are conceived. Now 
these who have the punishment of that sin never re- 
moved from them must needs be under that fin once 
contracted by him. And though the latter part of that 
exception is true in this sense, that bj' reason of unbe- 
hef that sin hurteth them which otherwise would not, 
yet in this sense it is not true, viz., unbelievers are 
only condemned for that sin of unbelief, not for that 
sin they sinned in Adam also, and other actual trans- 
gressions. But whether at first contracted, or after 
continued, it condemns. This is sure, that unless it 
may be verified that the siu doth not by any means 
stand on any man's score so as to be condemned for 
it, that it must needs le jioldcd a mean whereby jus- 
tice is glorified in the just revenge of some. 



Ver. 4.] 



CAYNE ON 1-.PHESIAN& 



27 



Argument 2. Either God had do end in making 
his creature, or this end, which now ho compasscth, 
or some other which he hath not attained.* 

But he could not he without his end in making him, 
nor have any other end which ho hath not attained. 

The first proposition is undouhted ; the second is as 
clear ; for to huve no end in working agrceth not to 
God, a wise and understanding agent. To have an end 
and not attain it, standeth not with his blessedness ; for 
to have a primary principal end, which one afi'ecteth, is 
more blessed than not to have it. Again, ho whose 
providence is so perfect that no inferior cause can de- 
fault beside his intention and permission, his end 
cannot be disappointed. Now, it is plain that no in- 
strument can default further than he iuteudeth it shall, 
and chooseth to permit it ; for if any defect befall an 
inslrument, which the artificer chooseth not, his work 
is troubled, and it argucth ignorance or imputency in 
him that so workcth. 

Anjuminl 8. Either God did by his antecedent pro- 
vidence propound this end, or he cometh to it by occa- 
sion of some event. 

But he doth not come to His end of saving in Christ 
by occision. 

First, this after-providence is imperfect, not beseem- 
ing God ; when one, after a thing is fallen out, maketh 
the best of it, and is rather post-rulfiilia than provi- 
dent ia. 

Secondly, this maketh God use a more imperfect 
providence about his most excellent works, and come 
to that, besides his primaiy intention, which is fivr 
more glorious than the first end could have been in- 
tended. 

Thirdly, this maketh God, like men, to do' as he may, 
when he is hindered from that he would. 

Arfliniient 4. That which doth take away the mi- 
searchable mystery of election aud reprobation, is not 
to be admitted. 

But to choose, reject, after the fall, doth evacuate this 
mystery. 

For, though God deal diversely with men now in 
equal condemnation, yet the justice of this fact is ap- 
parent; for God may punii-h with death, or make that 
treason trespass which is committed against him. Who 
will challenge this fact of injustice ? 

Ari/umeni 5. That which maketh God will some of 
his creatures conditionally, that is not to be granted. 

But to make God choose after the fall maketh him 
to have willed inefi'cctually some other end. 

God's will were not omnipotent, should it not effect 
whatever it willeth ; God's ivZ/c is /)'««> ; neither can 
he have a conditional will. 1 will give my creature 

* No wonl teachetli tliat God liacl .in y olber event ; for Do 
this and lire doth not prove tlmt God iiropimndid to attain 
this as liisuud,tliatwc Blight nlllivc, no more than /n icltalday 
thou calcsl thou shalt die Ute death, dolli aij;iie that God )iad 
tin's end, viz , that all mankind breaking his law sliould die 
eternally. 



life if he keep this commandment. For, either ho 
must suppose that his creature must do something 
which he will not make him, and then he were not om- 
nipotent ; or think that ho will make him do that thing, 
and on doing it give him life, and this in effect a will 
mott absolute ; or he must know that he neither will 
nor can do it, and yet will this on a condition which ho 
doth see impossible ; and this were frivolous. 

Arijitment G. That which maketh God look out of 
himself, for determining his will. 

But to elect and reject after the fall suspendeth that 
determination of his will on qualificatiou foreseen in the 
creature, ergo. 

The first part is manifest, for it maketh him, not 
having all sufiicieucy in himself, and as it were imper- 
fection in his understanding, to go forth of himself, 
seeking knowledge from things without him, as we do ; 
so is it for his will to look at things without himself, 
that thereupon he may determine his will. 

Aniument 7. That election and reprobation which 
are shadowed in the persons of Jacob and Esau, that 
is the true election and reprobation. 

But election and reprobation of persons, yet not 
actual existing, but in some kind possible, of persons 
without merit, or demerit, are shadowed forth, ertjo. 

Argument 8. That election and reprobation, which 
make God a potter, framing his clay from his mere 
pleasm-e to contrary ends of honour and shame, that 
election and reprobation are of man before his fall. 

3. These latter reasons do more sway with me, and 
seem to me far more unanswerable. For I cannot see 
how God can be thought to have other ends without 
many absurdities, as for example : 1. 'Without holding 
he may suffer defeasance in the intentions he purposeth, 
aud by his providence endeavoureth. 

2. That God is mutable, going from one intention to 
another, and that his will is not effectual in every- 
thing it willeth ; that his will doth on foresight of 
something in the creature determine itself to that, to 
which of itself it is not determined. 

Secondly, I hold that the surest way tracing tiul 
the order of things in God's intention, is to mark well 
the existiu" of them in execution. Now, we see first 
the world was made ; secondly, man, and so God's 
chosen, were brought forth in their natural being, holy, 
blessed, capable of life, if their wilful defection hin- 
dered not ; thirdly, they were permitted to fall into sin 
and misery; fourthly, they are by Christ delivered from 
this miserV, being called, justified, glorified ; fifthly, 
Christ glorious, as ft mediator and Saviour of God's 
chosen, to the glory of grace or mercy ; sixthly, God his 
mercy glorious, who chose aud predestinated Christ, 
that he should be made everything to us. In intention, 
then, this order is to be kept : 1, himself, or his glory, 
in the manifestation of his mercy ; 2, he glorifying 
his Christ with supernatural glory ; 3, the bringing us 
to supernatural being and gJory with himself, through 
Christ. Now, because he may bring us to supernatural 



28 



BATNE ON EPHESIANS. 



[Chap. I. 



glory, to the praise of his grace and mercy, either by 
keeping us from misery or permitting us to fall into sin 
and misery, and restoring us out of it to more blessed 
estate then ever, it is plain that he purposed so to 
work by his permission, that we should wilfully through 
our own default run ourselves into sin and misery. 
Now, because such whom he will bring to supernatural 
life and being must first have natural hfe and being, 
and for that man must first be natural, then spiritual, 
1 Cor. XV. 4G ; and because that which he purposeth to 
permit to fall into sin and misery, must be holy and 
happy, enio, he purposeth to make man, to make him 
holy, not knowing any misery. Lastly, because he that 
will have man thus made must have some fit place, 
fitly furnished, in which such a creature might be 
placed, enjo, he decreeth to make this world which we 
behold, \^^lerefore approving the latter arguments, I 
will come to answer the former, and to pass from this 
question. To the first objection, 

Ohj. Such as men are when God executeth salvation, 
such he elected or decreed to save. 

Alls. If this proposition be understood in this sense, 
such men are foreseen, when our God chooseth them 
to salvation, it is false ; for it maketh God's election 
find such as it doth take, fitted to salvation, and not 
make them such as are fit, by means predestinate. 
For his reason proveth a man not only foreseen in sin, 
but foreseen as persevering in faith, before God's de- 
cree to elect him to salvation, for in time such only 
are saved who persevere. It maketh God's decree, 
choosing some persons to this or that end, presuppose 
everything which after cometh in, before the end be 
attained. But in this sense, such whom God saveth 
in executing'salvation, such be elected to salvation ; in 
this sense, I say, he elected those who should become 
such and such by his predestination, not those who 
■were foreseen such things before his election ; in this 
sense it is true, and inferreth nothing against our 
assertion : the reason why this latter is true being 
this, because God choosing any to the end, doth 
choose him to the means also. 

Obj. 1. But they object, either he must choose to 
save such as now in time he saveth, or this execution 
difl'ereth from bis decree, but it doth not. 

Ans. I answer, to the first part of the reason, the 
consequence isfaulty, because it reasoneth falsely from 
a part of the decree, as if it were the whole, in this sense : 
God considered not these, such and such, when he 
elected them to salvation, as they are, when now they 
are saved, eryn, his execution difl'ereth from his decree. 
Whereas they should reason. Those whom God neither 
foresaw such when he elected them, nor predestinated 
to make such as now they are when they are saved ; 
those are saved otherwise than God decreed, for the 
decree of God is as well of the means as of the end. 

To the second, I answer, the first part is false, and 
the reason of it is, viz., that mercy and justice can do 
nothing where it seeth not sin and misery, for mercy 



may work where there is possibility of misery, either 
by preventing the entrance, or by decreeing to save 
and deliver from that miseiy, which by permission 
shall befall the creature; and though revenging justice 
cannot by way of execution, yet I see not why God 
may not, out of love to the glory of his justice, pass by 
some, intending to glorify himself in their just punish- 
ment ; for what show of injustice is in this act of God 
most just, I intend to be glorious in the just punish- 
ment of such and such ? It is one thing to make a 
just intendment, another thing to make an unjust 
execution. It is answered to the second part, that 
election is out of grace ; 2 Tim. i., Paul saith by One- 
siphorus, ' The Lord shew him mercy in that day.' 
In divers respects the same thing called by difl'erent 
names. And whereas it is said, that rejection or re- 
probation is an act of justice, it is. denied, seeing it 
is an act of God's dominion, hberty, or holy self-love, 
whereby he loveth the glory of his justice in the 
manifestation of it, rather than a formal act of justice 
herself ; as likewise, the permitting the fall was not an 
act formally from mercy or justice, but by wisdom and 
providence, making way, that both mercy and justice 
might exercise their proper works about the creature. 

The first part is not true. Look, as God may call the 
things that are not, and love some things possible 
before other, so far as to give them being, not other ; 
so he may elect or reject even a creature, as it is but 
possible in his sight. 

I answer, it is as much absurdity, as to set down 
the end with myself, before I consider the mean which 
leadeth unto it, or to appoint the end why he maketh 
his creature before he go about to make. 

The second part of the fifth argument is denied ; 
that which is free in the first rise, is fi-ee, though it be 
now necessarily performed. God giveth a true per- 
severing believer life, and that necessarily, for he can- 
not deny himself, and yet he doth it freely, in regard 
he passed his promise freely. 

The first part is false, viz., that he who cannot 
execute worse on the creature than annihilation, can- 
not so dispose of it that worse will at length befall 
the creature than annihilation ; for God's making the 
creature doth give him right, not only to annihilate 
it, but to use it to the utmost, that lawfully may be 
to his glory. Now to pass bj' a creature in regard of 
grace no ways due to it, and to decree the glory of his 
justice, in the just deserved punishment of it, hath no 
appearance of injustice. 

The former proposition is not trae ; it is enough, if 
by God's decree of permitting sin they may become 
sinful, which is the truth ; for God did by his decree 
of permission shut up all in sin that he might have 
mercy upon all. 

The assumption is denied, the efi'ect was alike by 
creation, but the love borne to some, in regard of life 
eternal, was not yielded to other some ; the event 
doth tell it aloud, for why, on the like fall and misery 



Ver 4.] 



BATNE ON EPHESIANS. 



29 



of all, doth he shew sach riches of grace to some, 
above other some ? Cortainl}-, because before the fall 
he had loved them to life ; hence it is, that all grace 
shewed after sin is but an epiphany of that love which 
God did bear before the fall. 

To the last, I deny that God's decree of permitting 
sin doth take away liberty in sinning. While God's 
decree did not take away his judgment, but that ho did 
work by counsel, and think the thing such as ho might 
do or not do; while he sinned with this judgment, ho 
sinned freely, though never so necessarily. If God's 
decree to permit a sin doth not bring on of necessity 
the being of that sin, then God may permit or deliver 
a sinner to sin, and no sin followeth. But this latter 
is most absurd, for God might have his action made 
frustrate ; and when God giveth a man penally up to 
sin, it should be in the creature's power whether God's 
judgment should be executed on him, yea or no. 
Thus, having discussed this question, we pass to the 
last circumstance, the next end of our election. 

Use 1. The use of this doctrine is, first, to endear 
this love of God to us. We see in human loves, if 
one have of twenty, thirty, of forty years, borne us 
good will, this circumstance of antiquity doth make 
it more respected of us. How should we account of 
this love, which before all worlds the Lord did bear 
us, accordingly as he hath manifested the same in us 
who believe ? 

Use 2. This doth give us to consider how constant 
the Lord's love is; as we find it in time, so he did in- 
tend it towards us from all eternity. Thus he goeth on, 
not only within himself, but towards us, without any 
alteration or shadow of change ; and thus he will do, 
for whom he once loveth unto life, he doth love him 
ever, as Christ speaketh. We do feel changes, but 
look as the sky is variable, the sun in itself being no 
whit changed, thus "the effects of God in us vary, 
though himself in his affection (if I may so speak) is 
immutable toward us. 

Use 3. Lastly, we may hence gather the freedom of 
God's love, choosing us to life. Things which are not 
cannot have virtue of causing this or that. When we 
were not, nor yet had done anything, before all worlds, 
we were chosen by him, ergo. St Paul, Rom. is., saith, 
' God chose Jacob before he was,' or had done any- 
thing, that the election might be according to free 
purpose; and St Paul, 2 Tim. i. saith, ' that we are 
saved, not by works, but according to grace given us 
before all worlds,' whereas merit of works, and grace 
given US before all worlds, are opposed. If any say 
that Paul excludeth works then present, when God 
electeth, it nothing hindereth but that he might from 
eternity foresee works whereon, before all worlds, he 
came to elect ; this is but an old Pelagian evasion ; 
for Paul spoaketh against all works which stand not 
with free grace in electing. Now, works meritorious 
foreseen, are as opposite to grace as works meritorious 
really existing. If I do anything for reward, which I 



see will befall me, it is as far from being done freely 
as if it were done on reward beforehand received. 

Again, he cannot choose on works foreseen, because 
he cannot see an}' to come, which he doth not first 
predestinate that they should be. Now then, for him 
to choose on foreseen works, is to say that God first 
predestinateth, and causeth such whom he will choose 
to have such and such works, that after he may choose 
them, which is to turn the cart before the horse. 
This frank love of his can never bo enough extolled. 
If a man of eminency choose to him for wife, some 
woman, who hath neither dowry nor friends, nor yet 
hath beauty or breeding extraordinary, the part is 
marvellous in our eyes. But well may we wonder at 
this fact of God, who, when we were not, nor yet had 
anything which might commend us, did freely set his 
liking on us, and love us to life. But of this more in 
the next doctrine. 

Now we come to the last point to be observed in 
this verse, to what God hath chosen us : ' That wo 
should be holy and spotless before him in love.' 
This end is all one with that otherwhere named, viz., 
salvation; ' Who hath chosen you from the beginning, 
to salvation, through faith and sanctification ;' that is, 
to be entered by belief, and the first beginning of it, the 
sanctification of the Spirit ; and here three things are 
to be marked : 1, the state of perfection which 
agreeth to the life whereto we are chosen, that we 
may be holy and without spot ; 2, the circumstance 
of person in whose presence we shall live this life, 
before him ; 3, the life itself, which is as it were the 
subject of this perfection, in love. A little to insist 
in the explication of this clause, because it containeth 
more than is commonly marked. 

Holiness is put sometimes for all, or any sanctifying 
graces of God's Spirit which make us holy, 1 Thes. 
iv. 7 ; 2 Cor. vii. 1. Sometime it is put more par- 
ticularly, either to note a virtue which inclineth us to 
do in such manner as beseemeth both the presence of 
God and ourselves, who are saints by profession ; or a 
state of purity and perfection, to which we come in 
virtue, and this life of love which here is begun in us; 
thus when Christ saith, ' Blessed are the pure in 
heart,' he doth not so much note any singular virtue, 
as a state to which some here come above other some 
in virtue ; and thus I think it is taken here, both 
because these words do signify a state of Christian 
perfection, and because here is love expressed as the 
subject, the life in which we shall attain this perfec- 
tion. For that second circumstance, those words, 
before him, do note sometime this presence of God, 
which we have here in state of grace by sight,* Luke i. 
But here it doth directly signify that presence which 
we shall have of God, when now we are brought to 
state of perfection, when we shall walk by sight, and 
see him as he is. Lastly, when he saith, in lure, he 
noteth that supcmatoral life in which wo shall be 
♦ Qu.' faith'?— Ed. 



30 



BATNE ON EPHESIANS. 



[Chap. I. 



brouglit to this perfection, as if he should have spoken 
more lai-gely ; — 

Who hath chosen ns, as who should have that 
supernatural being and life of love, yea, that we should 
grow to such a state in it, that we should be pure and 
holy, without the least spot, and that in his glorious 
presence, whom we shall then see as he is. 

Three things, then, here ofl'er themselves to obser- 
vation : 1. That God hath of grace chosen us to that 
supernatural life of love which is to be perfected in 
the heavens. 2. That he hath not .only of grace 
chosen us to this life, but to the perfection of it. 3. 
That he hath of gi-ace taken us to have this perfection 
of life to bis own glorious presence. To handle them 
briefly in order. 

Ohs. 1. First, for the former, St Peter saith, the 
faithful were chosen of God to the sanctification of 
the Spirit, that is, in etJect, to be made partakers of a 
divine nature ; and when we are said chosen to salva- 
tion or glory, this is chiefly perfection of love, which 
doth make the soul glorious, even as whiteness maketh 
the wall white. Thus God hath loved ns, that we 
should not only have such a life of God given us in 
the first Adam, as was due to our natm-e, and created 
together with it, but such a hfe as is both for kind 
and degree above all that nature created did know, 
the root whereof is that second Adam, Christ Jesus. 
Look, as all of us who have this natural life and being, 
which now as men and women all of us have, we were 
loved of God so far as to receive it in Adam, and be 
brought to it through him ; and look as all that shall 
be born to the end of the world, and be in time, men 
and women, were loved of God, and chosen, as it were, 
that they should in their times have the nature of 
man ; so here, we who now have this life of God live, 
and all that ever shall have the holy life which the 
Spirit of God worketh in the hearts of believers, we 
and they were from eternity chosen, that in time we 
should have it derived and propagated through Christ. 
Now this is to be marked, that being chosen to have 
this holy love, the divine nature, we are chosen to 
fiiith also ; for look, as all who are loved to the re- 
ceiving of this natural and bodily being and life are 
together chosen to this, that they shall be born of 
Adam, and have a natural nativity from him, so all 
who are chosen to have the being of holiness and love 
are together taken to this, that they shall have a 
supernatural nativity from Christ, that is, they shall 
be brought to believe : ' He that believeth is born of 
God,' 1 John v. 1. 

Use 1. Let us then first recount his wonderful love 
to us, whom his Spirit hath in any measure sanctified, 
and made us to partake in that divine nature which 
Cometh from Christ ; we deem it his favour, and wor- 
thily, that he hath made us men and women, not 
toads, or creatures of such vile being ; but how much 
more are we bound to him, that he bath made us 
Christian men, and not left ns to such a state in which 



men shall come to worse pass than if they had never 
been. 

Because God doth not raise all who are dead, nor 
give all sight who are blind, therefore we think them 
to have found great favour whom God did choose to 
this, that he would restore their sight though they 
were born blind, and raise them to life though they 
were dead. But what love hath he shewed us, in 
choos'ug us whom he would make light when now we 
are darkness ; make to live, when now we had been 
dead in sins and trespasses ! For this we have to 
thank his gracious pleasure ; for as his will is the 
chief cause why one is poor, another rich, one in ex- 
cellent state, another in vile condition, so here, why 
one is left in that miserable estate into which sin hath 
brought us, others delivered from it. 

Use 2. Secondly, we see here how they take this 
doctrine who think it maketh men licentious, and 
giveth them leave to live as they list ; for all that are 
chosen of God are chosen of him to this, that they 
should be holy in love ; and therefore such as resolve 
to go on in unrighteousness, they may fear lest the 
sentence be thundered out against them, ' Depart from 
me, ye workers of iniquity,' I never knew you. Nay, 
there is no more efl'ectual argument persuading Chris- 
tians to sanctification than this of our election : now, 
'as the elect of God, put on meekness,' Col. iii. If 
we hear that we are chosen to any place or condition 
on earth which is beneficial, this, that we are chosen 
to it, maketh us ready, and stirreth us up to get pos- 
sessed of it. 

Use 3. Thirdly, we see here that God doth not 
choose because of faith, and holiness, and persever- 
ance, foreseen ; seeing he chooseth us to these things, 
these things follow by force of his election, and there- 
fore cannot be the cause of that which is before them ; 
for every cause must needs be before that it causoth. 

Quest. Now here is fit place to consider of that 
question. Whether God, in foresight of belief and 
perseverance in faith and holiness, do choose us to 
salvation ? I will discuss the question after the 
former manner, in which I will propose divers articles. 

First, then, the arguments alfirming, which I have 
observed, are these : 

1. They who are chosen in Christ, are chosen on 
faith foreseen ; but ail the elect are chosen in Christ, 
erffo. 

2. Such whom God doth adopt and save, such he 
decreed to adopt and save ; he adopteth and saveth 
believers, &c. 

3. On what condition God ofi"ereth life, upon that 
condition, foreseen, he chooseth to life ; but he offer- 
eth life upon believing. 

4. If God choose not all, on condition they will 
believe, then some are bound to believe a lie, for they 
are bound to believe that God will save them ; but wo 
are not bound to believe a lie, &c. 

5. If God choose some to salvation before faith and 



Vf.r. 4 J 



BAYNE ON EPHESIAXS. 



31 



perseverance foreseen, then he loveth some to salva- 
tion, whom his wrath followeth to death at the same 
present ; but God's angor to death, and love to salva- 
tion, cannot take place at once, erijo. 

6. If God cannot choose any in particular before 
some general conception that such and such who be- 
lieve shall be chosen, then ho chooseth not but on 
faith foreseen ; but God cannot, &c., for we prove 
in our understandings that we do things in particular 
according to general conceptions withia our mind. 

7. That which maketh God choose persons to life 
which are not eligible, is not to be admitted ; but an 
absolute election, without any foresight of faith, doth 
so. 

8. The Scriptures say we are predestinated and 
elected according to foreknowledge : ' Fly lusts of 
youth,' &c. 

The reasons for the denying part are many. To 
leave such named before, which are common to this 
question also ; — 

1. This election on faith foreseen maketh God go 
out of himself, looking to this or that in the creature 
upon which his will may be determined to elect. Now 
this is against the all-suiiiciency of God ; for as if he 
should get knowledge from things as we do, it were 
an imperfection in his knowledge ; so in his will, if 
he must be beholding to something in us before it can 
be determined. Besides, it maketh God intrinsecally 
changed, now in suspense touching that wherein after 
on some sight he cometh to be fully determined, I 
will choose this man, if so be be will believe ; I will, 
upon foresight of my condition, absolutely choose 
him. 

2. That election of persons, which hath annexed to 
it a decree preparing faith and justification for the 
persons that are elected, that is, of men unbelieving ; 
those who, being elected, are predestinated to have 
faith wrought in them, those are considered without 
fiith, as BOW they are elected : Eom viii. 39, these 
verses, 4, 5, of this chapter. 

3. If God decree to elect none till he doth see them 
leheving with perseverance, then he doth decree to 
give faith and perseverance before he doth decree to 
take or ordain to life. But this is absurd, for God 
should decree to [give] that, by which as a mean ho 
cometh to elect, before he should decree to elect. Let 
the Arminlans tell us what is God's end in decreeing 
to give this man faith and perseverance, if not that he 
may choose him to life ? If he have this end in de- 
creeing to give faith, he must needs intend the elec- 
tion of this pei'son before he decree to work in him 
effoctually faith with perseverance ; besides, the Scrip- 
ture saith, ' So many as were ordained to life be- 
lieved.' 

4. That which maketh God choose ns when we 
have chosen him, and love us when we have loved 
him first, is contrar}- to Scripture ; but if God choose 
us, when now we have held the faith and love of him 



to the last moment, he doth choose us after we have 
chosen him. 

5. Christ saith, wo hear or believe because we are 
sheep ; this saith, we are sheep or elect, and ordained 
to life, because we believe. 

C. From this verse, that to which any action tendeth 
as an eifoct, that is after the action itself ; but this 
eternal election tendeth to this, ' that wo should bo 
pure in love.' 

7. That which standeth not with the freedom of 
God's will, yea, of his mere will within himself, that 
is not to be endured in election ; but a condition 
qualifying the person maketh God's election not 
merely from his will. 

8. His faith, sanctification, works, being the con- 
dition on which we were elected, it is like St Paul 
would have thought on them, Rom. ix. 11 ; but he 
findeth no such consideration in which reason might 
stay itself, but exclaimeth, ' Oh the depth,' &c. 

9. That which Israel's election doth typify, Dout. 
vii. 7, is not an election on foresight, or any worthi- 
ness ; but oars is typified by it, en/o. 

10. That which Austin retracted, as coming near 
Pelagianism, is not hke to be orthodox. This he did 
so. 

First. The latter arguments persuade me fully that 
God doth not elect upon anything foreseen in us which 
should move him to this action of election in us. God 
cannot have such a conditional decree, I will elect all 
if they will believe ; for he must either think they can 
do this without him, and then he were not an omni- 
potent, or that he would give them effectually to be- 
lieve, and then it is all one with an absolute will, as, 
for example, I will elect to life such as shall believe ; I 
will give these belief with perseverance, and will choose 
them to life, having thus believed. This is all one 
with this decree we maintain: I choose these to life, 
and decree to give them faith and perseverance, by 
which they shall be brought to life. They are alike 
upon the matter absolute ; only the former m.aketh 
God to decree the giving of failh that he m.ay decree 
election ; this latter maketh God decree the giving 
faith only for obtaining salvation, to which we are 
elected. 

Secoinllij. I say, he [who] can make us fit to any 
end he chooseth us, may choose us to that end before 
he order his means to bring us thereunto. Arminius 
will first have him make us fit, and then decree to 
choose us to life, which is to set the cart before tho 
horse, to predestinate means before the end be agreed 
on, to set predestination before foreknowledge and elec- 
tion. 

Th'ndhj. This proposition, God hath chosen us to 
life, believing and persevering, this is true in this 
sense : we nre chosen to life, to which he will bring ns 
through believing ; but if it be referred to the ac'iion 
of choosing, in this sense, God doth choose ns, when 
now he doth see us believing, that we should have 



32 



BATNE ON EPHESIANS. 



[Chap. I. 



life. It is not true, nor agreeing to those scriptures : 
' God Lath chosen us to salvation, through sanctifi- 
cation and belief ;' ' God hath ordained us to obtain 
life through Jesus Christ.' 

These three conclusions premised, we will answer 
those arguments propounded for the contrary, and so 
proceed. 

For the first, see that which is before[answered on 
these words, in Christ, viz. that God chose us, being 
in Christ virtually, not actually. 

2. To the second. If each part be rightly taken, 
all may be granted, and our cause nothing hurt. 

Those persons whom God saveth and adopteth, thus 
and thus qualified in time, those he did decree, when 
they were made such by force of his predestination, to 
adopt and save. 

This conclusion is true. God did decree to save 
certain persons, by working in them effectually faith 
and perseverance. But Arminius by decree under- 
standeth the decree of election to life, as it is distin- 
guished against predestination, which is the decree of 
means whereby the chosen of God may infallibly be 
brought to hfe. Now the first part of the reason thus 
limited is false. Such whom God saveth, such he 
doth foresee them in his decree of electing them to 
salvation ; for this taketh away all predestination of 
means, serving to bring the elect to life, and presup- 
poseth falsely, that God cannot choose any to life 
whom he doth not find or foresee as actually fitted 
then when he doth choose them, whereas lie may 
choose though never so unfit for the end, if having 
chosen us he can make us fit ; for our unfitness for 
the present to the end doth not make us unfit for God's 
election ; as, for example, I may choose a pen to wi-ite, 
■which never so faulty for the present, and unfit to 
■write with, while I know I can mend it, and make it 
fit for this purpose. 

I answer thirdly, even of the decree of election 
this is true, if rightly taken, viz. : such whom God 
saveth in time, such he elected to salvation, such now 
when he was in electing them ; this is false. Such he 
elected, to wit, becoming such through bis election ; 
this is true. The first pre-supposeth in God's fore- 
knowledge an antecedency of faith before the act of 
electing ; the latter a concomitancy of faith in the 
person chosen to salvation, and that by force of God's 
electing ; for election doth choose men as well to means 
as to the end ; and these decrees, though diversely 
named, and in our conceits different, yet they are one 
thing in God. 

3. To the third I answer, that the first part is false, 
for it pre-supposeth that whatsoever is a cause or an 
antecedent to hfe, must be an antecedent going before 
election to life. It is not necessary that all which is 
required to life should be required to election unto 
life. Say, I have twenty pounds a year, which I may 
give to any I shall choose ; and that my will is none 
shall have my land but he shall pay forty shillings a 



year to the use of certain poor whom I shall design. 
Having many good friends, I choose one amongst them 
all who shall have my land, paying to such poor I 
name forty shillings a year. In this example his pay- 
ing forty shillings yearly is a condition on which he 
hath the land, not any condition moving me to choose 
him before others to have my land. So God chooseth 
such to salvation upon condition they believe. This 
condition belongeth not to the action of God choosing, 
but to the terminus to life to which we are chosen. 
Would they prove that God doth choose to life on 
faith, they should reason thus : 

Upon what condition God ofi'ereth life, upon that he 
chooseth ; 

But on condition of our faith he offereth to choose 
us with this eternal election, ert/o. 

But we see the second part of this reason would be 
evidently false, for in what gospel is it written. Believe 
and thou shalt be elected ? Lastly, I answer that we 
cannot gather the decree of God within himself by 
promise or threatening, for then we may truly gather 
that God hath decreed the eternal death of all man- 
kind, but on sinning in the forbidden tree he did 
threaten, erz/o, he did decree. Arminius's distinction 
of peremptory decree, and not peremptory, would not 
help anything; indeed, this pre-supposeth that the sig- 
nifying will of God may not any whit differ from his 
secret will, which he keepeth within himself, which is 
a most palpable falsehood. 

4. Such who are bound to believe their salvation, 
when the decree of God is not that they should be 
saved, such are bound to beheve a lie. I deny the 
consequence ; for the truth of my faith dependeth not 
on a conformity with God's secret wiU within him- 
self, but with that which he hath revealed unto me. 
While I believe according to that he revealeth, I can- 
not believe a lie, though the thing I believe agree not 
■with that which God within himself hath purposed. To 
illustrate the answer : Abraham did verily believe that 
he was to offer up his son without any exception, for he 
did sustain his faith in thinking that God could raise 
him from the dead, not thinking God would repeal his 
command ; yet Abraham believed not a lie, because 
he behevod according to that which was revealed unto 
him. But then you will say, God may bid us believe 
this or that, as if it were his will, when he knoweth it 
not to be his will ■svithin himself. Doubtless he may, 
to prove us, as he did Abraham, whether we will address 
ourselves conscionably to obey him, or carelessly out 
of wilfulness disobey his commandments. As the 
goodness of the creature is not in doing what God 
within his secret will hath appointed, so the truth of 
the creature standeth not always in beheving what he 
within himself hath determined. 

To the second part I answer, that God doth not 
bind any directly and immediately to believe salvation, 
but in a certain order in which they cannot but be- 
lieve them truly, for he bindeth men first to believe on 



Ver. 4.] 



BATNE ON EPHESIANS. 



33 



Christ unto salvation, and theu being now in Christ, 
to believe that he lovoJ them, gave himself for them, 
did elect thorn, will save them ; and none can trulj' 
believe in Christ to salvation, but infallibly believeth 
all these other. 

5. I deny that God's love to life, and wrath exe- 
cuting deatii, may not stand together. To love so as 
actually by his intluence to execute life, cauuut stand 

. with wrath executing death ; to kill and quicken 
' actually, God cannot at once ; but to love to life, so as 
to choose some persons to be brought to life through 
certain means, this standeth well with wrath to death 
for the present ; and God would never have given nor 
called Christ to sutler death for us now in sin and 
death, had he not thus loved us. Look, as God may 
bodily inflict death on him whom he so far lovcth, that 
he meaneth to give him life by raising him from the 
dead by his almighty power, so it is hero : he may 
yield them dead to his justice, whom he so loveth to 
life, that he will by means predestinated bring them 
from death to life. 

6. The consequence of the first proposition is denied. 
If he must have some general before ho choose par- 
ticular persons, then he hath thus : I will choose these 
if they believe. It is enough that we conceive some 
such general as this : I will choose whom I will choose. 
We deny the assumption, with the reason of it. Let 
them tell me when God raised Lazarus, or chose 
Lazarus whom he would raise from the dead, such a 
blind man whom he had restored to sight, such a piece 
of earth which he would make into the body of Adam, 
what general rules he did these by, rules which pre- 
suppose that things or persons thus and thus qualified 
should be thus and thus used. The reason is denied. 
For to measure God by our scantling is foolish, and to 
imagine as it wore created general verities in his under- 
standing like as it is in ourselves, is fitter for doating 
authropomorphists than grave divines. Beside that, 
raan doth many things to some particular persons for 
which he hath no general rule, but that he may do as 
he will, where there is no reason which doth oblige 
him and sway him to the contrary. 

7. The second proposition of this seventh reason is 
denied : for, as I showed before, any person is eligible 
to life, though he were never so unfit, presently and 
immediately for the state he is in, to receive Ufe, if so 
be that God can by just means prepare and make fit 
to life. 

8. That foreknowledge Paul and Peter speak of 
cannot be the foreknowing of faith and sanctification 
in certain persons ; for then what need is there that 
those who are foreknown should be predestinated to be 
called, justified, and sanctified ? And if Peter's fore- 
knowledge wore a foresight of faith and holiness, what 
need we to be chosen to holiness ? For that place in 
Timothy, ' If ye fly the lusts of youth, ye shall be 
vessels of gold and silver.' Besides, there is no ne- 
cessity to construe that whole passage of election. 



though it be so usually taken. The faith of some hath 
been subverted, but the groundwork or foundation of 
saving faith and grace abidoth sure ; and God doth 
know thorn in whom it is, and they may know them- 
selves by their caro to depart from iniquity. But why 
doth not God work this well-grounded grace in all ? 
It is fit there should some, not all, be precious and 
golden vessels, having that precious faith, to wit, 
which caunot bo subverted, and those precious graces 
of the sauctifying Spirit. How may one know that 
ho is one of these, and not a vessel of alchymy, or 
baser matter ? Whosoever doth purge himself, he 
shall be a vessel of gold ; he shall have in him that 
foundation of God, that is, that sure-grounded faith 
and grace which shall not be subverted. But this by 
the way. Now to proceed. 

Doct. 2. Now we come to the second doctrine, viz., 
that God hath chosen us who believe, not only to 
have this life of grace, I mean, of love and holiness, 
but to have thorn in perfection. Thus the text saith, 
' He hath chosen us, that wo should come to such a 
state in this hfe of love, wherein we shall be perfect 
and pure without any spot in it.' Here we have life, 
but all is in part. We know in part, we love in part, 
we are holy in part. This state is a state of child- 
hood or imperfection ; but in the other life, that which 
is in part shall bo done away ; wo shall know as wo 
are known ; we shall love with all our hearts and 
strength ; we shall be perfectly holy, without defect or 
spot, because God hath chosen us, not only to life, 
but to a state of perfection in this life spiritual. Look, 
as God hath loved plants, birds, beasts, men, not only 
thus far, that they should have a being, but that th y 
should grow up, and attain to a perfect state in this 
life and being to which he hath chosen us. 

Use 1. Let us then, considering this, be stirred up to 
think of the Lord's exceeding love. We see men though 
thoy are lame, know painful Uvos In some measure more 
tolerable, yet thoy think life a benefit, counting it a 
mercy to live, though for manner less comfortable. So 
hero, had God taken us to have such a life of grace as 
here we lead, it had been mercy, though we know sick- 
ness and lameness with it ; but to choose us to come 
into such a state, wherein we shall be pure without any 
spot or defect, not only to ordain us to find life, but life 
in abundance in Clirist, this is the riches of his mercy. 

Use 2. This serveth to strengthen our faith in appre- 
hending and attaining our perfect redemption from the 
relics of sin and death. When we find that we cannot 
get ground of corruption as we would, what must we do? 
Speak to God ; say. Lord, if the attaining perfect holi- 
ness did he upon my hand, I know there were no hope; 
I find these works of the devil too strong for me ; but 
thou hast chosen me even to this, that I should be 
without spot. Lord, execute thy own pleasure more 
and more, purge me and sanctify me, and in thy time 
possess me of that state to which thou hast chosen me. 
Even in earthly princes their choice is operative. If 

C 



34. 



BAYNE ON EPHESIAXS. 



[Chap. I. 



tho king choose one chamberlain, or treasurer, his 
choice makoth him th.it to which he is chosen. Where- 
f -re let no goo,1 soul that striveth against any imper- 
fections be dismayed. Look as surely as thou hast 
received this perfection of thy human nature ; thou, I 
say, whom God did choose not only to be born but to 
live to full manhood ; so surely shall all of you who 
have true faith and love attain to the perfection of this 
divine natm-e, for God hath chosen you to be holy and 
without spot in it. And howbeit men are here taken 
away in their spiritual being as in their natural, some 
so soon as they are born of Go J, as the thief on the 
cross was no sooner converted than translated, some in 
youth, some in the aged progi'ess of sauetLfieation, yet 
sliall not this hinder ; for he who is no sooner begotten 
to God than he is hence removed, even he shall in that 
day, wherein all of us shall grow to a perfect man in 
Christ, attain this state of perfection, as that natural 
creature which is carried out from bu'th to burial shall 
at last day be raised up, not in infancy (which entereth 
as a present penalty of sin), but in the full stature, 
which beseemeth such a nature. 

Doct. 3. The third thing followeth, viz., that God 
bath taken us of gi-aee to this, that we shall live in his 
glorious presence. Had he given us a perfect life, with- 
out shewing us himself as it were face to face, it had 
been much favour ; but to choose us to this most near 
communion with him, is the height of his grace and our 
happiness. There is a being before God in state of 
grace, such as now we have. Thus Xoah, thus Abra- 
ham, Hezekiah, Zacharias, Elizabeth, ai-e said to have 
' walked before the Lord ;' and it is no small privilege 
that we may converse in his presence after any man- 
ner. But all we see of him here is but as it were the 
reflection of him in a glass ; there is another being be- 
fore him, when we shall be now with him in the place 
of his glorious presence, when we shall walk by sight, 
when we shall see him as he is, when we shall follow 
the Lamb and see God with that blessed vision, even 
face to face as it were ; and this is it which is our chief 
blessedness, even to be with him, and see him, in whose 
presence is the satiety of everlasting delights. That 
perfection of quality and action which w^e shall attain 
is a great blessedness, as great as can be inherent in 
our persons ; for what can be gi'eater than to know 
God as we are known, to love him with the whole 
heart, to praise him most constantly and joyfully ? 
But all this is nothing so good to us as to have our 
God before us, and tasle the joy of his presence. All 
our walking in light tendeth to this, that we may have 
communion with him. Look as a wife who found 
sometime much difficulty in pleasing her husband and 
doing things to his mind, she taketh great pleasure 
when she can now with ease fit every thing to his mind, 
but nothing so much pleasure in this as in her husband 
himself. And, look as there is no luving wife which 
taketh half the pleasure in her bridal apparel that she 
doth in her husband himself; so it is here, I daresay, 



all that glory in which we shall be in that day clothed 
upon shall be as nothing to us in comparison of that 
blessed object of God, whom then we shall see as he 
is. If in this life God is so good to his children that 
they can wish themselves a cui-se for his sake, what 
will he then be when we see him in glory ? 

Use 1. The use is to stir us up even to desire, with 
Paul, to be dissolved and be with Christ. We are 
chosen to this manner of presence, and for that pre- 
sence which then we shall have when we come to state 
of perfection in love, is no other ; we are chosen to it, 
crijo, let us aspire after it. If a loving wife's husband 
be absent in some fiir country, though she have by 
messengers and by letters some communion with him, 
yet this will not satisfy, there is a great desire to sea 
him, to be each in the embrace of other ; so it should 
be with us ; this letter of his word, this recourse of 
his messengers, should rather excite desires fully to 
enjoy our (>od than occasion us to rest contented in 
this present condition. I remember Absalom, when he 
was now recalled fi-om exile, but not admitted to see 
his father's face at court, he was so impatient that his 
exile seemed almost as easy as such a condition. Thus 
it is with us : from what time God hath brought us to 
believe, we are called back again from our exile spiri- 
tual to the church or city of om' God : but, alas, we 
are not admitted into the court, into the glorious pre- 
sence of our great Lord. Let us, erijo, if we be risen 
with Christ, groan after this prerogative to which God 
hath chosen us, and take no delight to dwell here 
further than the serving God in his saints doth sweeten 
our abode. 

This sheweth us the Lord's exceeding gi-ace. If 
the king should pardon a traitor and give him compe- 
tency of living in the remotest parts of his kingdom, 
with prohibition once to pass the bounds of them, it 
were prince-like favour ; but to enrich him with pos- 
sessions and take him to court, yea, to reckon him in 
midst of his dearest favourites, what clemency and 
bounty were in such a fact '? Such is this dealing of 
God towards us. 

Yer. 5. Who hath predestinated. In describing which, 
these things are to bo observed as they lie in the text : 

1. The benefit itself: ' Who hath predestinated.' 

2. The persons who are predestinated : ' us.' 

8. The thing to which he hath predestinated us: 
' to adoption,' amphfied from the cause of it, ' through 
Christ.' 

4. The manner, which is propounded in this word, 
'within himself,' expounded, i.e. 'according to the 
good pleasure of his will.' 

5. The end : ' to the praise of his glorious grace,' 
which grace is described from the effect of it in us, 
which is amplified from the manner of working, q.d. 
out of which his grace he hath made us accepted, or 
done us favour, in and through his beloved. 

Three things, for better understanding, are to be 



Ver. 5.] 



BAYNE ON EPHESIANS. 



35 



insisteil on ; because they are not of so vulgar expli- 
cation : 

1. With what this word is to be continued. 

2. What it is to predestinate. 
8. What is meant by adoption. 

To the first, some refer it to in hve in the fourth 
verse, in this manner, ' ^Vho hath predestinated ns in 
love ;' but that he should absurdly repeat the cause of 
predestination, which he expresseth after to have been 
his gracious pleasure, it is fitlier set as in equal pareil 
to that in the third verse, ' Who hath blessed us, who 
hath predestinated us,' o EuXoy^na;, cjooj/'ffas. Some 
imagine it joined within, after this manner, ' Who 
hath chosen us to adoption, having predestinated us 
in him before worlds, that we should be holy before 
him." But I have shewed above that in him must 
needs be referred to the benefit of election, or the 
apostle should not conclude pertinently that God in 
Clu'ist hath blessed us with every blessing. Beside 
that, this sense confoundeth the sentence, to decUne 
the force of the argument above mentioned. 

To the second I answer, that God doth condescend 
so fai- to our capacity as to teach us his one only action, 
by which he loveth us eflectually to life, by two, which 
in us are diverse, because one infinite action of God 
doth eminently note that those two are in us, though 
they are distinct and diverse. As the first act of elec- 
tion laid down God's choosing us, or loving us to an 
end, so this doth signify the ordaining of us to the same 
end, by such a course of means as shall effectually 
work thereunto. Thus it is with us, when we will do 
anything, we do appoint by what means we will do that 
we are agreed on. When one is agreed to bring up his 
son at a trade, then afterward he determinoth to choose 
some trade forth, to seek him a master, to bind him 
apprentice, and let him serve his time, and get his 
freedom in it. Thus when God hath set his love upon 
ns, to bring ns to life, he doth next determine, by such 
an order of means as counsel suggesteth or presenteth 
within him, to bring ns to this end, which is to pre- 
destinate ; for to predestinate is to decree the attain- 
ing of some end, by such like means as counsel shall 
prompt us with. Predestination may be defined to bo 
an act of counsel, shewing means effectually bringing 
about some end ; as now it is accepted of the will, it 
differs therefore from election. First, election is in 
the will, this is in the understanding : ' those things 
which' thy counsel hath predestinated,' Acts iv. 28. 
Secondly, election is only of the end, this of means 
also. Thirdly, that is seated in the will only, this 
primarily in the understanding, in the will by parti- 
cipation, in so much as the will doth accept ; for 
should God's wisdom shew means which would efl'ect- 
nally work anything, if his will should not accept of 
them, he could not be said to predestinate anything 
by them. 

This predestination is twofold, according to his 
ends. The first is an act of counsel, shewing or pre- 



paring means whereby his grace in some shall be glo- 
rious ; and of this only here he speaketh, as is plain 
in the text ; he speaketh of it as a benefit in Christ, 
as it respocteth persons elect, ver. 4, as it hath his 
terminus, adoption. The second is an act of counsel, 
accepted of his will, which doth shew and decree the 
being of all such means by which his justice shall 
in some persons be glorious. Thus Fulgentius doth 
make predestination not only a preparation in his 
eternal disposition of things which he did foreknow 
himself about to work, whether in mercy or justice ; 
and the Scripture doubteth not to say, that God did 
predestinate all those things done to the person of our 
Saviour, than which the sun never saw viler. Tho 
fathers do define God's predestination in evil things by 
foreknowledge, only to shew a difference between tho 
working of his providence in good and evil, viz. that 
he doth not work these by himself, or by command, or 
by concurring effectually to them, as he doth to good 
actions. Now, that which is spoken respectively must 
not be absolutely taken, neither need men to fear the 
use of such phrase, which God himself hath not de- 
clined. But enough of this for this place. 

Touching the third point, adoption, it noteth the 
same matter for substance which was the end of elec- 
tion, even glorious life with God ; but it includeth 
further a dignity or sonship, which doth interess us 
in some sort to life of glory. And look, as the royalty 
of a lordship may be distinguished from the lordship 
itself, though they go together, so may this dignity or 
title of sonship from the inheritance itself, which doth 
go with it. By adoption, then, be meancth here the 
dignity and glory of the sons of God . U nder what main 
benefit, whether under justification or glorification, it 
is to be conceived, I will shew after in unfolding tho 
doctrines. The sum of these two verses is, in larger 
term of speech, as foUoweth, ' Blessed be God, who 
hath blessed us in Christ with all spiritual blessing.' 
As, for example, who hath elected us, and not only 
chosen us to the end, but hath so ordered all things, 
by an eternal disposition for us who believe, that they 
shall bring ns to that dignity and full glory of the sons 
of God, which is both begun in ns here believing, and 
is also to be accomphshed hereafter through Christ. 
And this he doth not looking out of himself to any- 
thing foreseen in us, but within himself. My mean- 
ing is, out of his mere gracious pleasure, that thus his 
glorious eternal grace might be magnified, out of which 
this grace flowcth, that he hath now in his time done 
us favour, and made us accepted in his beloved. First, 
it is to be marked in the order that God doth to our 
conceiving ; first, love ns to life, before the means 
bringing us to Ufe are decreed. This is the order in 
which we are to conceive that one simple action of 
God which worketh our salvation. Here election is 
the first in this enumeration Paul maketh ; and, Rom. 
viii. 89, Paul setteth foreknowledge before predestina- 
tion. Aud when the Scripture saith, we are elected 



3G 



BATNE ON EPHESIANS. 



[Chav. I. 



to life through faith and holiuess, as the way of life, 
needs must the end be first in order of natui-e before 
those things which serve to the end. As it is with us, 
we first are at a point concerning the end before we 
seek means which lead unto it ; as I am first at a point 
to write before I take in hand pen, ink, or paper. 

Olij. 1. But bow may God love to life such who are 
now the children of wrath, and not eligible to it ? He 
must first make them lovely or eligible, then choose 
them to life. 

Alls. I answer. It is one thing to love any so as that 
I will bring them to life by just means, another thing 
to love any so as immediately to communicate life with 
them. In the first sort, God may love those who are 
sinners before him ; the latter cannot consist with his 
■wrath infliciing death. And thus he did love them 
before the giving of Christ : ' So God loved the world, 
that he gave his only begotten Son ;' that he spared 
him not, but gave him all to death for us. This is to 
be marked against them who make God first decree the 
giving of Christ to death, of faith and perservance to 
some, before he make either inward or outward election 
of them. 

Doct. Observe, secondly, that God hath not only 
chosen some, but ordained eflectual means, which shall 
most infalliby bring them to the end to which they are 
chosen. Such whom he hath foreknown, mark, such 
he predestinated ; not all, but some, are forekuowTi ; 
God hath set an order of means which shall bring them 
to glory. Or look, as when God appointeth any to live 
forty, fifty years, his providence in nature doth so work 
that everything, from a man's first birth to his last 
breath, doth pass him on to this period preordained ; 
so those whom God hath appointed to that last final 
end of life supernatural, his supernatural providence 
doth so work that all things do after a sort conspire 
and work to that end ; even as we do nothing about 
anything further than the ends we have do move us to 
work. If we look at the things before our callings or 
after, we shall find this true, though tbey work not in 
the same manner: some promoting it directly by them- 
selves, some by accident occasionally. Before our 
callings, the good things we have ourselves in ourselves, 
or which we see, or have given us in others, they per- 
fect us to salvation. When God doth call us, the good 
things we have ourselves in ourselves make us admire 
God's bounty and patience, when we see what we were 
when he shewed us that kindness ; yea, they are after 
our calbngs, dispositions, and helps, which make us 
serve God with more facility and fruitfulness. Some 
conjplexions and constitutions are far more accom- 
modable instruments to grace now received than others. 
The good we see in others, we glorify God in it in the 
day of our visitation, though we scorn it for the pre- 
sent. The good given us in others is often ordained 
as an antecedent to our conversions ; as when God 
doth give us love in the eyes of some good man, stir 
him up to pray for us. Thus Austin thinketh that 



Stephen's prayer was ordained of God as a mean to 
work Saul's conversion. The evils we know before 
our conversions work to this end likewise : the jailor's 
afirighfment God had ordained as a means to make 
him seek out himself; so the sicknesses which were upon 
many in the Gospel made them seek out to Christ ; so 
the deformity which befalleth some, the infirmities, the 
fears and griefs of mind which follow them, though 
they know not why (as we say) nor w-herefore, are 
often disposed as occasions of their greatest good, 
of preserving them from many sins. Nay, the sins 
they lived in before their calling, God maketh them 
occasionally work to this end ; for, after our conver- 
sion, they make us more to love, as Mary ; more 
humble and merciful, as Paul's persecuting ; more 
diligent in well-doing when we were in the flesh, 
Kom. vi. Even as the art of the apothecary maketh 
vipers into treacles, so doth our God. Now, when 
God hath visited us, we prove then by experience that 
our good which he giveth us in ourselves and others, 
whether it be spiritual or temporal; yea, the evil we 
suffer, whether of sin or of punishment, whether the 
punishment come immediately from God or mediately 
from the hands of men ; that all, I say, are ordained 
to cany us home to the end unto which he hath chosen 
us. In the good things we find to help us, it is more 
apparent than that we need to speak of it. In good 
gifts which wicked men have, they are often predes- 
tinated for our good. Even as carriers have money 
often, not for themselves, but for those to whom they 
are sent ; so men unsanctified have golden gifts, some- 
time for the sake of others, to whom they are sent. Our 
sins and evils we sustain, God doth even use them as 
physic to our souls, and he prepareth wicked men often 
to do that by his children which those of the scullery 
do by a vessel when it is foul, even to scour them from 
their rust. Even as he predestinated his Son's sntfer- 
ings, so ours also, whom he hath predestinate that we 
should be like to his Son, as well in sufierings as in 
glory. St Paul proveth that to the called according to 
God's purpose of life, all things did work together unto 
good ; and he proveth it hence, because God had pre- 
destinated them. Now, if God's predestination did not 
contrive everything befalleth us to this end, his proof 
were insufficient. 

Use 1. The use of this is : Hath God ordained means 
by which his shall come unto the end to which they 
are chosen ? then how do they reason, who will say, 
if they be predestinate, then though they live never so, 
they shall be saved ? God had given Paul the life of 
all in the ship, yet, when the shipmen would have left 
them, Paul telleth them, Acts xxvii. 31, ' If these men 
bide not in the ship, ye cannot be saved.' God's de- 
cree doth stablish means, not remove them. Thus we 
might refuse meat in health, medicine in sickness, and 
say, So long as God hath appointed us to live, we 
shall live. The devil teacheth men in outward things 
wholly to distrust God, and rely altogether on means ; 



Vl-.R. .-),] 



nAYNE ON EPIIESIANS. 



37 



in these spiritual things, he maketh them lay all on 
God's mercy and purpose, never taking heed to moans. 

Use 2. We see it is hopeful, where God givoth 
means which bring to life ; where he manifesteth that 
wisdom of the gospel, which is a means predestinated 
to our glory, that God hath there a gracious work to- 
ward some. While a man doth carry reapers further 
into his field, it is a sign he hath some corn to be 
inncd ; so is it with God. 

r.sc 3. Let us labour to acknowledge God and his 
most wise order in all things which have befallen us. 
If we find that our courses before our conversions, and 
the things befallen us since, have brought us nearer 
God, then it is a seal to us that we are the predestinated 
of the Lord ; those whom he doth bring nearer him 
by means in time, those he did predestinate to draw 
to himself in such order, from all eternity. We will 
say in choler, when things come cross upon us. Now 
I was ordained to it, I think it was mj- destiny. But 
happy is he, who can by event learn to see how God 
halh destinated before hand everything for his good. 

Ihcl. 1. Observe of whom we may say this, that 
they are predestinated, even of such as have believed, 
and are sanctified ; the persons which are ordained to 
life and predestinated, they are called, that is, brought 
to have a true faith, and justified, and they shall be 
glorified. This chain of four links is such, two whereof 
are kept with God in heaven, two are let down into 
earth, as it were ; this chain is so coupled, that who- 
soever are within these midlinks, are within the two 
nimost also. While a man carrieth a frame or plot 
of this or that in his mind, we cannot say what is his 
meaning, but when he now doth execute it, then we 
know what he had predestinated, and aforehand de- 
signed within himself. Wlien God doth lay the 
foundation of faith and holiness, such as shall never 
be subverted, then we may know that he did predes- 
tinate in his time to work a glorious work in such a 
person. How precious, then, is this faith which puri- 
fieth the heart, which doth let us be able, even to 
read our names, written in this predestination of God, 
as a book or register of life ; which maketh us dis- 
cern ourselves in that state, that all things shall work 
for our good, every wind, even the crossest, shall help 
us to the haven of true happiness. I know faithful 
Bonis cannot always find this comfort, because they 
find themselves worse, rather than better, for many 
things which betide them ; but we must not be dis- 
mayed, things work together, when thou seest the last 
with the first, then thou shalt see that harmony which 
is in ail for thy best good. A physician doth, with 
one thing or two, make that man more sick than ever 
whom yet at length he most comfortably healeth ; but 
what I spake of this circumstance in the former verse, 
may hither also be reduced. Only let us endeavour 
to know ourselves predestinated by him, for this is 
our strength, which cannot be shaken, when we know 
that God hath determined and contrived such means 



as shall infallihly bring us to glory. Tiiis known, wo 
may say, ' If God be with us, who shall be against usV 
Tluit ue sliould he adopted tlirour/h Christ. Docl. Ob- 
serve what God halh determined to bring us unto 
before all worlds, even to this, that we should be his 
children ; those whom he predestinateth, he doth or- 
dain they shall be like his Son, Rom. viii., like even 
in glory, as well as suffering; like in being sous, as he 
is a Son ; like in having a state of glorj' fitting them, 
as he hath glory such as is fit for him, the head or 
first-born of us. For this cause, Heb. xii. 21, the 
predestinate are called the church of the first begotten, 
who are written in heaven, because all God's chosen 
are by this predestination appointed to this, that they 
shall be sons of God ; even as great men appoint with 
themselves some that think nothing of it, that they 
shall be their heirs, and do adopt them by this means 
children to them. So God did within himself ordain 
of us, that we should be brought to this estate of being 
his adopted children. For our better understanding 
this matter, three things shall bo opened: 1, What 
this adoption containeth in it ; 2, Through whom we 
come to be adopted; 3, In what order we do receive 
in time this so great benefit, or to what benefit this is 
to be reduced, whether to calling, justification, or 
glorification. 

1. For the first, it containeth the dignity of being 
the sons of God. 

(1.) The inheritance of light, or the divine nature, 
begun here, to be perfected hereafter : for the first, 
see John i. 22, 1 John iii. 1. He giveth us this dig- 
nity, sheweth ns this love, that we should be called 
his children; not that we are children, as Adam was, 
who, because he was produced in the similitude of 
God, might be called a son of God, but sons through 
a mystical conjunction with Jesus Christ, that natural 
Son of God. 

(2.) Secondly, we have the inheritance of light, or a 
divine nature, which standcth not in such a life of 
God as Adam had, which was a knowledge of God 
only as a creator of all things, and a righteousness 
and holiness which were in order to God known only 
as a creator, not such a life as may fall away, but a 
life which standeth in knowing [GodJ, as an author in 
Christ, of supernatural grace ; such righteousness and 
holiness as are in order to God, as now made manifest 
in Christ Jesus ; such a life as shall never end, accord- 
ing to that, ' Those who are born of God cannot sin, 
for the seed of God nbideth in them.' 

(3.) Thirdly, all that glory we look for in heaven 
is comprehended in this adoption: Rom. viii., 'We 
expect our adoption, even the redemption of our 
bodies.' 

2. Now we come to have this executed on us by 
faith on Christ : for ' so many as believed, to them it 
is given to be his children, sons and daughters.' Upon 
our marriage with the natural Son, we come in the 
place of sons and daughters also. But for the order 



38 



BATNE ON EPHESIANS. 



[Chap. I. 



in which we receive this dignity, it is somewhat doubt- 
ful, whether when we ai'e justified, or when we are 
glorified. To which I answer briefly, that it belong- 
eth to our glorificatioD, and is to be recalled unto that 
head ; for redemption, which is put for forgiveness of 
sin and justification, when it doth not note out our 
final deliverance, this redemption is made to go before 
it : Gal. iv. 5, ' That he might redeem us who were 
under the law, and that we might receive adoption.' 
Beside, justification doth nothing but sentence tbis of 
me, that I am just before God, so as to receive life 
from his grace. Now, to be just, is one thing ; to be 
reckoned a son, another. Again, this adoption is 
called by the name of a dignity, or eminency, zar' 
i£,0X^i^', yea, glory itself is called by the name of adop- 
tion : Kom. viii., ' Waiting for our adoption, even 
the redemption of our bodies.' To omit that, Rom. 
ix. 4, those two words, adojjtion and ;/lo)i/, may be 
put for one thing, viz., glorious adoption. For the 
ark is well comprehended in that head of service, as a 
principal type belonging to the law ceremonial ; and 
look, as not only actually to possess the kingdom, but 
to be heir-apparent of it, is a great point of glory, so 
the dignity of adoption, adopting us as sons, and heirs 
apparent of the kingdom of heaven, is a great part of 
glory, as well as the inheritance itself. There are but 
two things of moment which I know to be objected. 

01 j. 1. That which we have immediately on be- 
lieving, that belongeth to om- justification ; but be- 
lieving we have this privilege, nothing coming between, 
John i. 12. 

A IIS. The second part of this reason is not true, and 
the proof is unsufficient ; for though we are adopted, 
believing on Christ, which the testimony voideth, yet 
it followeth not that we ai"e immediately adopted, 
nothing coming between our faith and adoption. We 
are said to be saved by faith, to have eternal life be- 
lieving, yet between faith and life justification must 
be conceived ; so here also. 

Obj. 2. The second reason is : that which giveth 
us a title to life, that must be a branch of oui' justifica- 
tion to life ; but onr adoption giveth us title to life. 

Ans. To the first part I answer with limitation, 
thus : that which giveth us title to life, being itself no 
circumstance, nor part of life, now executed in us ; 
but so adoption doth not, which is the giving of Ufe, 
in regard it makcth life now ours, as an orphan's lands 
are his ; ours, as who have a right to it, but are not 
yet actually possessed in it. Should not the proposi- 
tion be limited as I have said, it would prove that the 
giving of the Spirit belongeth to justification, for that 
doth give me right to life, as an earnest-penny, or 
part of payment, doth give a man right to challenge 
the whole sum. This benefit then is fitly couched 
under that last of our glorification, Kom. viii. ' Whom 
he predestinated he called, whom he called he justified, 
whom he justified he glorified ;' in this manner exe- 
cuting their glory. First, he giveth them of grace the 



dignity of sonship, and so a right to glory, and after 
he doth actually possess them of it, thus glorifying 
those whom out of grace he had justified to the re- 
ceiving of life from him, as a gift of his mere grace. 

Use 1. This then being, that God did before all 
worlds dispose the means whereby we that are his 
should be brought to adoption, how should we admire 
this so great grace which we found in his eyes from 
all eternity ! Thou believing soul, who by faith art 
married to Christ Jesus, thou who hast received the 
Spirit, which maketh thee call Abba Father, the Spirit 
of this adoption, what is this now wrought in time, 
but that which God did preordain before all time, 
even thy adoption through Christ ? See then what 
love the Father did bear thee, that thou shouldst be 
made a son, admire it. When David was told of 
matching with Saul's daughter. What ! said he, 
' seemeth it a small thing to be son-in-law to a king ?' 
And shall it seem a small matter to us that we are 
now, according as we were predestinated, that we are 
sons-in-law, adopted heirs, joint-heirs with Christ of 
the kingdom of glory ? 

We may see hence what duty we owe to God ; we, 
I say, whom he hath now adopted for his children, 
even as of grace he did predestinate. ' If I be a 
Lord, where is my fear ? if a Father, where is my 
honour ?' Earthly parents, the greater things they 
mean to leave their children, the more they expect all 
obsequious and dutiful behaviour from them ; so doth 
God from us.: the greater and more excellent condition 
he hath appointed us unto, the more he doth challenge 
fr-om us all such care and duty as may declare us not 
unworthy so great favour. 

Doct. Secondly, that we are predestinate to adoption. 
Observe that the life which God hath ordained by 
means prepared to bring us [to], is a life coming imme- 
diately from his grace, that hfe which is a consequent 
of adoption, yea, called adoption itself. That which 
accompanieth sonship is an inheritance ; that life can- 
not but come from the free grace of God our Father. 
Adoption and sonhke inheritance are not things pur- 
chased by contract of justice, but are freely vouchsafed. 
' Behold what love the Father hath shewed us, that 
we should be called his children,' 1 John iii. 1, en/o, 
life is called a 'gift of God's grace,' Rom. vi. 23 ; and 
that which God will do about his children in the day 
of judgment, is called a mercy: 2 Tim. i. ' The Lord 
shew Onesiphorus mercy in that day !' This is to be 
marked against the papists, the first force of their 
error in the matter of merit beginning here. For they 
grant this proposition true, that God doth out of his 
grace predestinate us to life ; but this they will not 
admit, that God doth predestinate us to life, which 
shall come immediately from this grace." Now, to con- 
ceive thus of predestination, is to take away all the 
gr;icc of predestination ; for to choose one oirt of 
grace to have this or that he shall well pay for, is 
grace not worth God have mercy, as they say. This is 



Vek. 5.] 



BATNE ON EPHESIANS. 



39 



grace, when bo might Lave chosen others, and left us, 
he did take us, as who should have life purchased 
from his justice. I answer. Hero is an action of liherlj', 
to take one before another, but while this is it to which 
I am taken, viz., to have a pennyworth for my penny, 
there is no grace at all shewed me. For when actions 
are defined according to the object about which they 
are conversant, if the object of life have not grace in 
it, there can be no grace in electing to it. 

Secondly, Predestination should be an intermeddled 
action, partly a preparation of things God would do 
out of his grace, as of calling, the first justification 
according to the papists ; partly a preparation of 
things God would do out of justice, as of our glori- 
fication. 

Thirdly, This maketh all that God doth out of grace 
tend to this end, that his justice may be glorious in 
giving life. We read the contrary, that justice shutteth 
all under sin, that grace may be glorious in all ; this 
we read not, and it were absurd to think it, when all 
bis justice doth in reprobation tend to this end, that 
the riches of his grace may be more displayed. 

Fourthly, The life to which we arc hero predestinated, 
is here included in this word adoption ; it is called a 
gift, an inheritance ; it is here said to be attained 
through Christ: Rom. v. 21, 'As siu reigneth to death, 
so doth the righteousness of Christ to life.' But grace 
by Christ's righteousness reigneth unto life ; the imme- 
diate cause, eiyo, of life is God's grace, for the imme- 
diate cause of death is sin ; and God is said to have 
made Christ everything to us, that our whole rejoicing 
might be in God, shewing us gi-ace through him ; not 
that we might be able to rejoice in ourselves, as now 
re-enabled to deserve from justice through him. This 
then is to be held as a principle of great moment, 
that the life to which we are chosen and predestinated, 
is a life immediately flowing from the grace of God. 
For this doth shew that the justifying righteousness 
which God doth prepare for us, must be such that 
God may upon it reckon us just from his mere grace, 
to the receiving of life from his grace. But here is 
no place to enter the doctrine of justification and 
merit, tho which we shall have fit occasion to nnfold 
hereafter. 

Doct. Now followeth the manner, vithin himsel/, 
that is, according to the good pleasure of his will. 
The first phrase I rather read thus, because in that 
we are said to be ordained to adoption through Christ, 
it doth intimate that we are ordained to be children to 
him, and because he would rather have said, ' Who 
hath predestinated us to be sons through Christ to 
himself,' than 'to adoption through Christ to himself;' 
but it skilleth not how we take it, seeing the latter 
words doth sufficiently ground tho instruction to be 
gathered. 

Observe, that God out of his mere good will doth 
determine both tho end, and nil the means by which 
he will bring us to the end. If God do choose and 



predestinate us to life, because that he doth foresee 
that we will so uso his grace as to persevere in belief 
by moans of it, then must he call us rather than 
others, because he doth foresee that we will use his grace 
ofl'ered well, and concur with it in manner forenamed. 
For so far as foreseen considerations move me to take 
any to the end of life, so far they move to intend and 
execute tho means which must bring to life. But tho 
papists themselves in this are sound, who hold, that 
therefore God doth freely ordain us to the end, and 
that he doth therefore freely call and justify us. 
Hitherto they grant grace, even in the execution of 
God's predestination, and it may be proved by scrip- 
tures ; for in calling, two things may be marked : 1, 
tho sending his word ; 2, tho working with it by his 
Spirit. Now he doth both these out of his free plea- 
sure ; for the word, ho doth send it to those whom he 
doth see will less profit by it than others. ' If the 
things done in thee had been done in Tjtus and 
Sidon,' they would at least have humbled themselves 
in Nineveh-like repentance ; and Ezek. iii. ' I send 
thee not to a people of a strange tongue ; they would 
hear thee, but these will not hear thee.' Now, he 
teacheth inwardly no less freely : Luke x. 2, ' Father, I 
confess thou revealest those things to babes, and 
hidest them from wise ones, even according to thy 
good pleasure.' Therefore Paul saith, 2 Tim. ii. 9, 
' Ho hath called us with a holy calling, according to 
his pnqiose and grace.' Now, if God do call us to 
salvation without anything foreseen in us, it cannot bo 
but that he did ordainus to salvation without foreseeing 
anything which might move him unto it. This is 
taught, Rom. ix. that the purpose of God is according 
to flection ; that is, free, depending on him only who 
calleth us to glory, not on anything in us called. Tho 
reason why God sheweth mercy, or hardcneth, that 
is, denieth mercy, is Lis mere will. That as the 
potter hath nothing but his pleasure moving him to 
appoint or make of tho same lump vessels to so divi. rso 
ends, no more hath God. And here it shall not bo 
amiss to clear that scripture from some misconstruc- 
tions which have been made, obscuring the true 
meaning of it to some understandings. 

Rom. ix. 11 cleared from false constructions. Some 
make the purpose of God, ver. 11, to note out such a 
pm-pose by which God determineth to choose out to lifo 
such whom he doth foresee will seek it by constant 
fiiith in Lis promises, rejecting others from life who 
seek salvation by their own righteousness in the works 
of the law. This construction floweth from a former 
error, viz., that the apostle in this passage of Scrip- 
ture, from the sixth verse downward, doth speak of tho 
Jews taken and rejected, not as persons by carn.il 
generation descended from Abraham, but as persons 
who seek salvation by cleaving to the promise, or 
otherwise by works, according to the tenor of the law. 
This likewise doth presuppose that those Jews, whoso 
objection Paul prevcnteth, verse G, do by the word of 



40 



BAYNE ON EPHESIAXS. 



[Chap. I. 



God conceive the word of the covenant legal in this 
manner. What then ! if we be rejected from salvation, 
who seek it by works of the law, then the word of 
God's covenant is come to naught. Which objection 
they should seem to make by occasion of the former 
doctrine of justification. But in all of these, and in 
all inferred on them, Arminius is deceived, for it is 
not the doctrine of justification so much as the doctrine 
of predestination, which in the eighth chapter went 
before, which maketh the apostle enter this discourse ; 
for he having taught in the former part of the epistle, 
Rom. iv. that those who traced the steps of Abraham's 
faith were his children, and in the chapter next before, 
that such whom God did foreknow and acknowledge 
for his people, they were predestinated and called to 
faith in Christ, every one might be ready to gather 
that the Jews, for the body of them, were not acknow- 
ledged of him as his people, because they did set 
themselves stiffly against the faith of Christ, and 
therefore they were not the Israel of God, the chosen 
seed of Abraham, the people whom God did know 
before ; and this is that which he leaveth to be gathered 
in that lamentable preface, Rom. ix. from the first to 
the sixth verse, viz., that a great part of the Jews, 
carnally descended of Abraham, are rejected now fi'om 
being the people and Israel of God, the seed with 
which God had promised his presence and blessing. 
Compare Rom. viii. 29 with Rom. ix. 6, 7, Rom. xi. 
8, he speaketh not of a rejection from righteousness 
and life, befalling such as followed salvation by works, 
for thus were the greatest part always rejected, when 
yet they could not be said rejected ever before in this 
manuer which did befall them, and is here lamented. 
This rejection intimated, he preventeth an objection, 
which some might make against it in this manner : 
That which would make God's word to Israel, and that 
seed of Abraham frustrate, that is not to be granted : 
but the rejection of the Jews from being God's Israel, 
and the seed whom he will bless, maketh his word in 
vain, ergo. The reason which confirmeth this assump- 
tion is to be gathered from the apostle's answer. Such 
as are the Israel, whom God hath loved, and chosen, 
and promised to bless for ever, such cannot be rejected, 
but the word of God will be made frustrate ; but, said 
they, we are God's Israel, we are Abraham's seed ; 
which are plainly to be gathered from verses 6 and 7. 
From these circumstances, well marked, we may see 
that the word here meant is that word which opened 
God's gracious election of this people to be his people 
and children, and which promised his perpetual pre- 
sence with them, and blessing towards them. The 
word here meant is such a word as taketh efi'ect in 
that part of the Jews whom God did know before, and 
is still made good in them ; but the word of the legal 
covenant is abrogated to all the chosen of the Jews. 
Secondly, Jeremiah declared the word of the legal 
covenant to be made in vain, yet did not this give 
place to such an objection, that God's word to his 



people was made of none effect. Again, the apostle 
his answer was direct, the word is'made by man's sin 
in vain ; and to have informed them in the true end 
of the word of the law, and not to answer them, that 
the word of the gospel's covenant is not frustrate, 
when they object that the word of the covenant of the 
law is come to nothing, this were but being asked of 
chalk, to answer of cheese. Again, we see that Paul 
doth not intimate the rejection of the Jews, as from 
righteousness and life, as they were followers of the 
law, which is a point he cometh to in the beginning of 
the next chapter, but he considereth them as part of 
Israel, and the seed of Abraham onlj'. For had this 
been the thing in which they grounded themselves, if 
those who follow the law be rejected, God's word is 
come to nothing; then should not Paul have answered, 
all who are from Israel are not Israel, all who are 
Abraham's seed are not children ; but all who follow 
the law are not the true Israel to which God did tie 
himself by promise. Secondly, it is plain he intimateth 
their rejection as they were the people of the Jews, 
as they were denominated the Israel of God, which 
may be gathered from the first verse of the eleventh 
chapter, ' Hath God cast away his people ? God for- 
bid, lam an Israelite, of the seed of Abraham, of 
the tribe of Benjamin.' Thirdly, 'no godly faithful 
ones could think the word of God falsified, if such as 
did seek justification in the law by the works of it 
were rejected ; but the apostles and go lliest awhile 
were exercised with this doubt, they could not see 
how it could stand with God's word, that Israel should 
be forsaken, and the Gentiles called. It is certain 
therefore that he doth intimate the rejection of the 
Jews as those who had been the Israel of God, and 
seed of Abraham. The apostle denieth the reason on 
which they thought their rejection a thing which could 
not stand with the immobility of God's word. He 
answereth the assumption of the latter syllogism by 
distinguishing of Israel and children, denying that all 
Israelites are that Israel to which God's word be- 
longeth, or that all Abraham's seed are those children 
whom God adopted to himself, verse 7, but such only 
who were like Isaac, first begotten by a word of 
promise, and partakers of the heavenly calling. The 
reason is to be conceived in this manner ; the rejecting 
of such who are not the true Israel, nor belong not 
to the number of God's adopted children, cannot 
shake God's word, spoken to Israel and Abraham's 
seed ; but many of the Israelites and Abraham's seed, 
are such to whom the word belonged not, ergo, the 
word of God is firm, though they be rejected. This 
assumption is propounded in the end of the fifth and 
sixth verses ; secondly, it is proved to the fourteenth 
verse. Here Arminius having presupposed this word, 
the word of the legal covenant, and this rejection of 
such as sought righteousness in the law, he thus 
taketh up the argument. 

If the word respect the children of promise, then it 



Vi:k. .VJ 



BAYNK ON EPHESIANS. 



41 



is firm, though the children of the flesh are rejected ; 
but it concerncth children of the promise, that is, 
believers ; enjo, it is safe, though justiciaries, children 
of the flesh, be rejected. 

But this assumption is no word of it in Arminius 
his sense here expressed ; for though children of the 
flesh, in some other scripture, doth note out justi- 
ciaries, seeking salvation in the law, yet here the 
literal meaning is to be taken, a child of the flesh 
being such a one who descendeth from Abraham ac- 
cording to the flesh ; for it is most plain, that these 
dill make them'think themselves within the compass 
of the word, because they were Israelites and the seed 
of Abraham in regard of bodily generation propagated 
from him ; and Arminius doth decline that, in ob- 
jecting and answering which this discourse consisteth. 
Beside that, though the sons of the flesh may signify 
such who carnally, not spiritually, conceive of the 
law, yet the seed of Abraham, without an_y adjoined, 
is never so taken. The assumption which is to be 
proved is this : that many of Abraham's seed are such 
to whom the word belongeth not. The word which 
belonged not to Ishniael and Esau, but to Isaac and 
Jacob only, and such as were like to them, that word 
belonged not to man}- of those who are the seed of 
Abraham and Israelites ; but the word, shewing God's 
love, choice, adoption, blessing of Israel, and Abra- 
ham's seed, belonged not to Esau, Ishmael, and such 
as they were, but to Isaac and Jacob. Here Armi- 
nius, having those legal justiciaries, thus gathered his 
syllogism. 

Ishmael and Esau were types of such as sought 
justice in the law. Ishmael and Esau were rejected ; 
Isaac was reckoned in the seed ; Isaac was a type of 
the children of the promise ; enjo, the children of the 
promise are the seed. Ishmael was not in the seed, 
bat Ishmael was a type of all who sought righteous- 
ness in the law, of all the children of the flesh ; ergo, 
the children of the flesh were not in the seed. 

The conclusions are true, but not pertinent to this 
sense ; for the children of the flesh here are those 
only who in course of nature came from Abraham ; 
the children of the promise, those who were so born 
of Abraham, that they were in Isaac called to the 
heavenly benediction. But in laying down this rejec- 
tion of Esau from benefit of this word, belonging to 
the seed and taking of Jacob, he shcweth plainly that 
it is not a rejecting of those in Abraham's seed who 
were justiciaries as justiciaries, because that Esau was 
rejected before he was born, or had done good or evil, 
from part in that word made to Israel and Isaac, taken 
to the heavenly benediction before anything which 
might move thereunto; mark, ov/o, in the 10th, 11th, 
12th, 13th verses, three things : First, the equality 
of Esau and Isaac in parents' conception, merits, 
demerits ; only in birth Esau had pre-eminence. 
Secondhj, mark the word come, signifying the election 
of the one, and calling him to the heavenly inheritance, 



with the rejection of the other, which is laid down, 
ver. 12, 13. ThinUy, mark the end why God did 
choose and refuse, before merits or demerits, in the 
end of the 11th verse, by a parenthesis, viz., that 
God's purpose, according to his free election, might 
abide for ever, while it depended not on works in men, 
which are changeable, but on himself, who freely 
calleth whom he will to this heavenly glory. The 
scope of this example is the same wilh the other, viz., 
to prove that all of Israel, and all the seed of Abra- 
ham, were not such to whom the word, declaring 
God's free election and adoption to the heavenly in- 
heritance, belonged. 

That word which belonged not to Esau, but to 
Jacob, that belonged not to many of Abraham's seed, 
and by consequence that may stand firm, though a 
multitude of Abraham's seed be rejected, but the word 
declaring God's election, &c. But the apostle doth 
lay down the manner after which the word, choosing 
and adopting Israel, refusing Esau, was given forth, 
viz., that it came without respect of good or evil which 
might move unto it, that he may prevent a second 
objection which the Jews might make from their own 
righteousness, in respect of the Gentiles, sinners ; for 
they might think it impossible that God's word could 
stand with rejecting them, who were righteous in com- 
parison of the Gentiles received, for ho conceived this 
included in that querulous objection : first, Is God's 
induration a cause why he is angry with us ? secondly, 
Can he be angry with us who are hardened by his un- 
resistible will ? thirdly. Can he bo angry with us 
justly ? The apostle in this 21st verse telleth us that 
that induration is not the cause of God's anger, but 
anger of induration ; for none are hardened but vessels 
now of wrath by their own deserving. 2. Saith he, 
God beareth them with much patience, and doth not 
harden them by will irresistible. 3. God doth it for 
most just ends, and thus a reddition mit;ht be framed, 
saith he, a majori ad minus. Shall the potter have 
such absolute power in his clay, and shall not God 
have power to decree the hardening of those who 
justly deserve it ? and that with such a will as doth 
expect with much patience their conversion, and all 
for the obtaining of most just things ? But for this 
latter, it is plain the argument of the potter is A pari 
or iniiiori, if it be compared to God. Shall we think 
that God hath less power over his creatures than the 
potter '? God, I say, who createth and maketh the 
clay, he disposeth. And to use this similitude to 
Arminius, his order is to illustrate a thing by that 
which hath nothing like ; for God's work (by that Armi- 
nius conceiveth) hath no resemblance to that the potter 
doth, as is already shewed. For the matter answered. 

First, he conceiveth not the question right. They 
ask not whether God's induration be cause of his 
anger, but whether God may be angry at them who 
come to this state of being hardened. Now this is 



42 



BAYXE ON EPHESIANS. 



[Chap. I. 



certain, that men hardened and forsaken are the ob- 
ject about which God's anger is exercised, as a male- 
factor punished is the object about which the magis- 
trate's anger is exercised, though punishment is not 
the cause why he is angry, but the eti'ect of it ; neither 
is there one word in this verse which testifieth God 
to harden such with whom he is angry for sin, unless 
to bear with patience signify to harden, and vessels 
made or prepared to destruction, men now having by 
sin provoked God : the first absurd, that an act of 
patience should be induration opposed to mercy; the 
other equivocal, as a vessel prepared to glory is not a 
vessel now believing and sanctified, and actually fitted 
for glory ; so, on the contrary. 

For the second, it is false that here is anything to 
testify God's will unresistible, which the apostle did 
never except against, but rather justify, and yet main- 
tain it equal by a comparison fore-construed. And 
this is no argument why his decreeing will should not 
be irresistible ; this, I say, that he nseth patience to- 
ward those whom he hath decreed to reject; he con- 
ceiveth the will of God to have come to election, and 
otherwise to include in appetite, as it were, of having 
something which he will not work by his omnipotency, 
but he whose omnipotency is not in everything, he is 
not a God omnipotent, for there are some things in 
which he is not omnipotent ; not to name the same 
things he would have of us, he hath covenanted to 
work them in us : 'I will put my Spirit in your hearts, 
and make you,' &c. ; and that there is no power in 
God which is not infinite and omnipotent. True it 
is, that the verse setteth down just ends, and that 
therefore God hath power to purpose and work most 
justly that which is decreed and done to so just pur- 
pose. These are collections which his head hath de- 
duced, but not once imagined by the apostle ; and 
mark now how the apostle hath foiled the cause of 
God,* by struggling so laboriously and mystically 
against that which might so easily be answered. They 
seem to murmur against God, if he be angry at them 
who are hardened by his will, or a decree of his will 
irresistible. The plain answer is, God is not unjust 
though he be angry, because the decree of his will did 
detennine the hardening of none but such who should 
first, by their ungrateful and horrible unbelief, provoke 
his just anger and induration (whereas you think that 
he did decree to bring you to this with a will unre- 
sistible) ; the truth is, he did decree nothing about 
you, but conditionally, putting also the condition so 
in your power that you might have kept yourself fi-om 
coming into the number of those who are in his anger 
hardened, if you would, but you would not. The 
manner, enjo, laid down preventeth such a thought, 
inasmuch as this might be deduced from it. That 
■word which doth signify such an election and adop- 
tion as do not depend, nor once respect any merit in 

* That is, according; to the inteipretation i>ut upon his 
worJs by Aimiiiius. — Ed. 



the creature, that word is sin, though the Jew, righteous 
in comparison of the Gentile, be rejected, and the 
sinful Gentiles received. The end shewing why God 
would not look at anything in such whom he elected 
and called, viz., that his decree and word about some 
whom he had elected might abide surely, taking eti'ect, 
while the stability and eflicacy of it depended on him 
freely calling, not on us ; for did God's decree, or word 
touching salvation, depend on men, it would prove 
more unstable than a decree in Chancery ; as we see 
in Arminius his decrees, I will save them all if they 
will obey me ; I see they will not, but they will sin. 
Well, I must let them, but I will condemn them all. 
Ay, but my mercy here must moderate justice ; this 
decree must not be peremptory. I will send Christ 
to redeem all, that I may save all again ; I decree to 
save all if they will believe, but I see they will not ; 
I will save such as I see now believe with persever- 
ance, and reject others. That order was fit in elect- 
ing which doth make God's decree most firm, of most 
etiect to his elected ; but to choose them without any 
respect to their works, was fit to this end. Er<jo, he 
did choose in this order, not looking at anything in 
them, but at his gracious pleasure ; and in these ex- 
amples, as in types, are laid down all the high points 
of election, viz., that God doth choose us before we 
are ; that God doth not look at anything in us for 
which to choose us ; for though it is true they were 
in their causes, yea, in some degi-ee oat of them, yet 
they are brought in as now chosen when they were not 
manifestly in the nature of things, but creatm-es to be 
bom afterwards ; and though they both had in Adam 
ofl'ended, yet this is excluded in their typical conside- 
ration, and they are here brought in as having done 
nothing. Like as Melchisedec had father, moiher, 
length of days ; but as he is a type, none of these 
things come to be considered in him. What said 
Anninius here ? He maketh the 10th, 11th, 12th, 
13th verses to contain these two things, the tj-pe, and 
the explication of the tvpe ; the type set forth with 
sundry circumstances, which are not so much to be 
heeded as the things typified, expressly set down in 
these words : ' That the pui-pose of God, according to 
his choice of some, or in which he chooseth some to 
hfe, rejecting others, might be firm, while it dependeth 
not on works of the law, but on faith, obeying him 
that calleth.' From which explication he gathcreth 
two syllogisms, pro'\ing things to his thought, which 
go before. 

1. That purpose which is according to election of 
some, with rejection of other some, that pui-pose may- 
stand sure though many be rejected. 

But God's word and purpose is according to election, 
or is such as discernt;th and chooseth some from other 
some to salvation ; enjo the word of God is not made 
of none eti'ect, though many of the Jews be rejected. 

2. That purpose which dependeth not on works, 
but on faith obeying him, that calling, that purpose. 



Ver. 5.] 



BAYNE ON EPHESIANS. 



n 



comprehendeth not such as sock bj- tbo works of the 
law salvation. 

But this is such, err/o. 
Esnn the first born is hated of God. 
Esan is a type of such as seek righteousness in the 
law ; en/o, such as seek righteousness in the law are 
hated of God. 

Jacob the younger was loved. 
Jacob was a type of all who follow life by grace of 
calling ; ergo, all who thus follow life, are beloved of 
God. 

To answer which things briefly, the persons named 
are here to be considered personally and typically : 
personally, because else he doth not prove that Is- 
raelites, the seed of Abraham, may be rejected ; typi- 
cally, because they are heads of all the chosen and 
rejected, both in the seed of Abraham and in the Gen- 
tiles also ; but that they are types here of persons 
qualified with zeal of the law, or faith on Christ, this 
is a dream without proof, merely presumed, which 
before hath been sufficiently refuted, and shall be fur- 
ther touched, in this which foUoweth. First, then, to 
the circumstances, why are we not to stand upon Ihcm, 
seeing between types and things typified there is such 
analogy, as that thereby one doth lead us to the other ? 
But he doth see well that these things here set down 
in the types cannot stand with that he would have 
typified. How can Esau, now considered without 
works, good or evil, when he is rejected, be a type of 
those who are rejected as sinners for righteousness by 
works of the law ? Or how can Jacob, as he is con- 
sidered without faith, or any other work, when now 
he is chosen and called, be a type of such who are now 
chosen, when God doth see belief with perseverance 
in them ? Again, this decree electing Jacob, did ollbr 
him grace above Esau; but the decree of saving Jacob, 
if he would believe and obey the heavenly calling, 
doth oiler no less to Esau, or any other. Now his 
conceiving the apostle to explain his tj-pe in that pa- 
renthesis is most absurd ; doth the note of a final 
cause or event, that, or to the end, that his purpose 
doth thus, begin the accommodation of a type pro- 
pounded ? It is an example not to be seconded ; 
nothing is more plain than that it is added to note the 
end or event of that manner, electing or rejecting, 
which are here expressed. And for the two conclu- 
sions he doth argue from these words, the first is 
true, but not a thing here to be proved ; for the 
apostle hath said that, e>yn, the word was true, not- 
withstanding the multitude of Israehtes were rejected ; 
because that all Israelites were not that Israel, and 
all the seed of Abraham were not those children to 
whom the word belonged. This is, then, that which 
here is to be concluded, that those who are the seed 
of Abraham, and Israelites in course of nature, were not 
that Israel, and that seed, to whom the word signifying 
God's election and adoption belonged. The force of the 
argument, therefore, is in this, not that the decree is 



after election, but that Jacob only was in decree of elec- 
tion, and Esau, born alike of Isaac, was not. 

The second syllogism concludoth a thing that never 
came into the apostle's mind, and cannot be accom- 
modated to these types, unless types in that wherein 
they are types may be contrary to the thing typified 
by them, as I have shewed above. ]5eside, who will 
yield him that God's calling is here put for faith obey- 
ing God's calling, when the sight of faith and eveiy- 
thing else was before excluded in this election "ot 
Jacob ; and therefore the decree electing him cx- 
cludeth and opposetL itself in works to this faith, us 
well as any other thing. Now, then, we see that this 
decree electing and adopting, is so from God's will, 
that nothing in man is considered in it, as a mean or 
cause, but only his mere pleasure ; for clearing which 
I entered the explication of this place. To this only 
the context following will agree, which seeing I am 
thus for entered, I will shew so shortly as I can. 

' What shall wo say then ?' saith the apostle, ' Is 
there injustice with God ? God forbid. For he saith 
to Moses.' This is plain, that the doctrine next before 
delivered giveth occasion to this objection. Let any 
judge, then, whether Arminius his sense is made pro- 
bably a ground of this imagination. We see this doth 
naturally arise from our construction ; for if God, 
from his mere pleasure, doth choose one, and call him 
to adoption and the heavenly inheritance, rejecting 
another every way equal to him, then God seemeth 
unjust ; for upon his mere pleasure, to deal so un- 
equally with equals, upon mere pleasure, seemeth very 
hard. Do but lay that of Arminius by it, and there 
need no other confutation. If God decree to reject 
his grace* oflered in Christ, stiflly cleaving to their 
own righteousness, and if out of his mere pleasure, 
none deserving it, ho decree to save such as shall by 
faith lay hold on his mercy oflered in Christ, then he 
seemeth unjust. I answer : here is no show of injus- 
tice to the reason of man ; for that which he sup- 
poseth to be the ground of their suspecting injustice, 
namely, that God should of his mere pleasure decree 
that believers on Christ, not fullowers of the law, 
should be saved, contrary to his former decree in the 
covenant with Adam ; for had this been the ground of 
their imputation, the apostle should have answered, 
that God did not of mere pleasure decree otherwise 
about attaining hfe, than at first he had ; but he came 
to this covenant of the gospel, by reason that we had 
broken the former, and through weak flesh made it 
impossible to us. But he maintaiueth the will of God 
from mere pleasure, shewing mercy to Jacob to have 
been just in him. It followeth, 

He who hath power to shew saving mercy where 
himself pleascth, he is not unjust in shewing to some, 
without any consideration on their parts, and denying 
to other some. 

But God hath power to shew mercy, electing, 
* Qu. ' to reject those who n ject his grace '?— Ed. 



•it 



BAYNE ON EP]1P:SIANS. 



[Chap. I. 



adopting, calling to the heavenly inheritance, to whom 
he will. 

This is the express testimony of Moses, which tend- 
eth to prove God free from injustice in his grace to 
Jacob, and in denying it to Esau. For if he may 
shew it to such as he please, he may refuse it others 
by the same liberty. He doth amplify this by a con- 
sectary deduced. 

That which is wholly in the free pleasure of God, 
that Cometh not from any thing in the power of man. 
But this mercy, electing, adopting, calling, is merely 
in God's free pleasure ; it is not therefore in man to 
procure it, but in God's liberty to shew this mercy. 

This answer doth plainly shew, that the point which 
distasted was this : that God should at his mere plea- 
sure shew mercy to Jacob, when he refused Esau ; 
which would make our election, calling, adoption, quite 
out of our power, merely depending on God's free 
pleasure ; for both these are here avouched to stand 
with justice in God, whatever might be surmised. 
And mark here, that the apostle doth maintain it 
without injustice, to shew and refuse mercy, when he 
cousidereth not anything in the persons which might 
make this equal. For were the equity of God's mercy 
shewed to Jacob, and denied Esau in this, that now 
all were become children of wrath, whom God might 
pardon and restore, or leave and execute at his plea- 
sure, then the apostle should, in the honour he owed 
to the name of God, have here expressed this consi- 
deration, that God might justly shew mercy to some, 
and deny it to other some, who were now such, that 
they had by sin brought themselves under sentence of 
condemnation. For if he had not shewed it to any, 
he had not been unjust ; but St Paul did know that 
he had afJirmed that God, looking neither at merit in 
the one, nor demerit in the other, had chosen and 
loved the one, refused and less loved the other. Here 
mark Arminius. 

If that purpose, God rejecting such as seek right- 
eousness by their own works, electing believers, de- 
pend only on bis mercy, then it is not unjust. 

But that purpose is neither from him that runneth, 
&c., but dependeth on God's mere mercy, en/o, it is 
not to be accused of injustice. 

First, mark how he maketh the apostle not answer 
the dithculty of the objection, which was this : How 
could God go from one covenant, decreeing salvation 
on works, and decree contrary, that not workers, but 
believers, should be saved ? for God's mercy cannot 
be the cause, nothing else coming between, why God 
should change his order, and go from one unto a con- 
trary. Secondly, let him shew how mercy can be the 
only cause, why a justiciary, cleaving to his own right- 
eousness, is rejected from salvation. Thirdly, the 
apostle doth not prove this decree, tbat believers shall 
be saved, to be just in God, but God's shewing mercy 
in destination and execution to one before another. 
Now this decree, I will save all that shall behove, doth 



not shew any mercy to one before another, but offers 
mercj- to all alike. Lastly, who would ever accuse 
the mercy of God, for decreeing in a just course to 
bring men to salvation, when now they had made 
themselves guilty of wrath ? Mark how he depraveth 
that consectary, which sheweth that it is not in our 
power, now under wrath, to deserve that God should 
decree the salvation of us, in case we would believe. 
But why God's decree of election falleth on my per- 
son to life, this he maketh in our power, which is the 
chief thing here excluded ; for from that God had pur- 
posed and performed to Jacob, and from that privi- 
lege that God will at his pleasure both intend and 
manifest his saving mercy and compassions, this is 
deduced, that his mercy, electing, calling, and adopt- 
ing one before another, is not in the will or endeavour 
of man, but in God freely shewing compassion. Not 
to say, he should tell us a great matter, in concluding 
with a solemn epiphonema, such a point as this, that 
man, under sin and death, could not deserve, or any 
way cause why God should strike that covenant of the 
gospel, and promise salvation upon believing. 

For the scripture saith to Pliarnoli. The 17th verse 
followeth : The connection may be diversely conceived, 
either to prove that God sheweth mercy at his plea- 
sure to some, so as he denieth it to other some ; or 
that which went before, that it is not anything in us 
which maketh us elected like Jacob, or rejected as 
Esau. And then the proof were thus : the Scripture 
doth testify, that hardening and denying mercy de- 
pendeth on God's mere pleasure, no less than shewing 
mercy. Or we may conceive it as in reference to the 
unrighteousness formerly objected ; for that objection 
had a double fact giving occasion ; God electing Jacob, 
rejecting Esau, without anything that deserved it, 
whence God might seem subject to injustice in two 
regards ; first, for shewing his grace to the one before 
the other, when thoj' both were alike ; secondly, in 
refusing the one out of his mere will, and excluding 
him from the grace shewed the other, when he had 
done nothing to deserve it. 

Hitherto he hath answered the first part of the ob- 
jection, that God, in shewing mercy to equals, une- 
qually, is not unjust. Now he answereth the other part. 

That which God hath done, that is in the freedom 
of his will justly to do. But God hath for ends of his 
glory, without any thing done on their parts to move 
him, denied grace to some, and hardened them, which 
is plain in this example; he did raise up Pharaoh, not 
yet being purposed to harden and punish him. Krrjo, 
as he sheweth mercy where he will, so he hardeneth, 
that is, denieth mercy, and so hardens and punisheth 
whom he will. 

The assumption is the example, the conclusion fol- 
loweth it. Arminius is here still hke himself ; he 
frameth a double syllogism, taking away show of un- 
righteousness in his decree, made with election of some, 
rejection of other some. 



Ver. 5.] 



BAYNE ON EPHESIANS. 



45 



That which God justly doth, that ho may decree 
to do. 

But he stineth up, hardenoth some justly. 

Erijo, he may decree it without injustice. 

The second syllogism, from the 18th verso. 

He who shewetli mercy and hardenoth, may decree 
according to election, to shew mercy to some believ- 
ing, and to nject such as seek righteousness in the 
works of the law. But God sheweth mercy on whom 
he will, kc. 

For the first, it is true that is gathered, but not per- 
tinent, for this example is brought to shew that God 
may reject a person without injustice when ho hath 
done nothing for which God's will should be moved to 
reject him ; and it is to be well noted that the mind of 
God cannot be too prone,* that he may make a decree 
to reject a person that followeth righteousness in the 
law, for Pharaoh cannot be considered as in the num- 
ber of those Jews who were zealous for the law. Be- 
side that, it could never seem in appearance unright- 
eousness to decree when a man is now a child of death, 
that if he will not accept of God's mere}' in Christ his 
Son, but cleave to his own righteousness, then ho shall 
be rejected. And for the latter syllogism, it is no new 
argument, as Arminins would have it, but the conclu- 
sion affirming from all gone before, that il is in God's 
liberty to shew mercy to some, as to Jacob, and to 
deny it to other some, and that, enjo, he cannot be 
unjust in doing that which he hath liberty to do. 
Agaiu, the first part of the proposition doth fight with 
itself; for he who may shew mercy on whom he will, 
he may not make the creature the cause why he should 
shew mercy, for he cannot shew mercy on any out of 
his mewipi'asure, and yet shew mercy on some con- 
sideration in the creature moving him to it. 

Now, from this, that here it is said, God may shew 
mercy on whom he will, he gatliereth that God may 
make a decree to shew mercy to such as believe, re- 
pent, and persevere, &c., in sanctifieation. 

He who ma}' shew mercy to whom he will, he is not 
restrained to some persons, who shall be of this or 
that condition, but is as free to one as another. 

Now the grounds of this new learning, or old error, 
I know not which to call it, say that God camiot choose 
any but such whom he seeth eligible, as being qualified 
with such condition as the justice of God admitteth, 
which is the moderatrix of his mercy. 

He who can shew mercy where he will, can do more 
than that which may possibly be done, and yet not any 
receive mercy. 

But such a decree as this might be made, and it 
still possible that not one in all mankind should bo 
partaker of mercy. 

He who sheweth mercy where he will, is the cause 
why mercy lighteth on these piu-ticular men, rather 
than others. 

But he who can make a decree, that such as will 
* Qu. ' to prove ' ?— Ed. 



believe shall have mercy, he is not the cause in par- 
ticular why this man hath mercy shewed to him rather 
than another. 

His conclusion misconstruing that word and decree, 
is above refuted, and hath no concord with this objec- 
tion following, which is most evident after this manner. 

If it be by his mere irresistible will that men be in 
the state of such as are rtjected and hardened, then 
he hath no reason to blame them being so. 

But he out of his pleasure, without anything in the 
creature causing it, doth' reject some from mercy and 
harden them, ergo. 

Now St Paul doth answer* this either by denying 
that the will of God is unrcsistible, or by denying that 
the efficacy of God's will doth reach thus far, that 
some men are in the number of those who are rejected 
and hardened ; but first, by rebuking the insolencj- of 
this fact, that a creatiu'e should expostulate with his 
Creator ; secondly, bj' shewing the right of the thing, 
viz., that God may at his pleasure reject and harden 
some. The first in the 20Lh verse. 

That which the pot may not do with the potter, that 
mayest not thou do to God thy Creator. 

But the pot may not find fiiult with the potter fur 
framing it thus or thus, the end of the 20th verse. Thou 
mayest not find fault with God, as if he were in fault, 
by whose irresistible will thou art in this case wherein 
thou standcst, rather than thyself, who dost suflfer his 
unavoidable pleasure. 

Having thus chidden the insolency of this muttering 
imputation, he proveth that it is equal God should out 
of his mere pleasure shew mercy to some of his crea- 
tures, and reject other some to induration and punish- 
ment. 

The right which the potter hath over his cla_v, that 
and much more hath God in his ; for the potter must 
have his clay made to his hand, but God must create 
and make the clay which he will work with. 

But the potter hath the power that he may sever 
certain distinct parcels of his clay out of his mere plea- 
sure to contrary uses, ver. 21. 

The potter doth not sever his clay in this manner : 
if it shall all be fit to receive some noble form, I will 
make it to such end ; if not, I will turn it otherwise ; 
for then it must be from the clay, not the potter, why 
this parcel were a vessel to honourable use, and that 
otherwise. 

The conclusion followeth, ver. 22, 23. 

Err/n, shall not God have the same right to appoint 
some of his creatures to bo vessels of dishonour, how- 
beit he useth much patience towards them, that he may 
the better declare his wrath and power in them, and 
his most glorious mercy towards his chosen ? 

The words have a rhetorical reticency in them, nn i 

are thus laid down. What if God, willing to shew his 

wrath and power, have borne with much patience, 

&c., and that he may shew his glorious mere}' towards 

♦ Qu. ' doth uot auswer ' ? — Ed. 



4G 



BAYNE ON EPHESIANS. 



[Chap. I. 



the vessels of mercy. Now, something must be un- 
derstood : shall his power for this be the lesser ? or 
any plead against the freedom of God in denying his 
mercy, and rejecting some, from the great patience he 
useth towards them ? Or we may conceive it, if not 
preventing this objection, yet laying down the conclu- 
sion with a double reason, after this sort : If God have 
most just ends of his glory and the good of others, who 
are vessels of mercy, and if he execute his decree with 
much patience and longsufferance towards the vessels 
of wrath, shall he not have power to ordain them 
to this end, whom in so just manner and upon so good 
considerations he bringeth unto ? &c. In answering 
these, Arminins seemeth very accurate, but it is a wily 
diligence ; such as those poor creatures use, which 
being hard beset will run round often and fetch running- 
jumps, that by this means they may bring to a loss 
all that pursue. To leave him therefore in impertinent 
discourse, what I can gather out of him touching these 
words respecteth one of these three things : 1, the 
occasion which went before, ' God hardeneth whom he 
will, as ho sheweth mercy to whom he will ; 2, the 
objection ; 3, the answer. 

Let us begin with the first, for if you mark the an- 
tecedent in the sense Arminius taketh it, it will not 
bear the objection following. Secondly, if the objec- 
tion could be made, yet St Paul's answer would prove 
impertinent ; the antecedent occasion, Arminius must 
understand of God's decreeing to harden, or actually 
hardening according to his decree. His decree is, I 
will deny 'thee mercy, harden thee, punish thee, if 
through unbelief and impenitency thou shalt make thy- 
self worthy. His actual hardening is a powerful exe- 
cuting this punishment of induration and rejecting on 
him who hath by final impenitency deserved it. Neither 
of these will bear his objection with show of reason. 
And because Ai'minius seemeth rather to respect the 
decree, we will take up that, and join this murmuring 
objection with it. If I am hardened by God's decree, 
which doth set down the hardening and rejecting of all 
snch who shall by final unbelief and impenitency pro- 
voke him to it, then hath God no reason to be angiy 
with me on whom this sentence is executed by his 
unresistible will. But I am hardened according to that 
decree. Take the antecedent in the other sense : if 
God now in his wrath execute induration on me, having 
deserved it by my final impenitency, and that with 
such power that I caimot resist him, then hath he no 
cause to bo angi-y with me who am thus hardened by 
his almighty power. I do appeal to any conscience 
what show of reason there is, inferring such a conse- 
quence on such antecedents. No ; had God's will been 
not absolute within himself, but respecting conditions 
meritorious in the creature, or had his induration been 
a mere inferring of punishment now deserved, and not 
a denial of mercy which should have removed the en- 
trance of the other (which the opposition teacheth to 
be meant by induration), then there had been no show 



of reason thus to grant against God. But come to the 
objection. He conceived in it thus much, as if it 
should say : Can God's induration cause him to be 
angry against us who are hardened ? Can that which 
is the effect of his unresistible will cause him to be 
angry with us justly ? First, the apostle chideth this 
insolency, suggesting the state of the person murmur- 
ing, and the person of God against whom it is murmured. 
Secondly, from comparison. Well, having thus repelled 
it, he defendeth the equit}' of God and answereth to 
the matter, first in the 2d verse. 

He who hath power to decree the life and death of 
his creature on some conditions, and so to harden some 
and shew mercy to others, if he harden or shew 
mercy, we must not reason against it. 

But God hath this power set down in the comparison 
of the potter ; but the comparison of a potter pleadeth 
a far higher thing in God than making a decree of 
saving such as should become fit through use of their 
own liberty, and condemning such who should most 
justly deserve it. For this legal kind of induration, 
as some of his scholars call it, giveth no occasion of im- 
puting with show of reason any fault to God, seeing 
God's decree doth not anything to me unless further 
than I make myself a vessel of dishonour. Secondly, this 
sense hath no affinity with the potter's fact ; this decree 
doth not make definitely any persons vessels of honour, 
but such of them as should believe ; all if they will 
believe ; this doth not make the persons become vessels 
of honour, but the performance of the condition in the 
decree, this maketh God to frame persons diversely 
qualified to diverse ends ; whereas the potter £i-ameth a 
mass all alike to diverse purposes. Thus, Imviug re- 
pelled this murmuring, he doth make ans^ff to the 
matter of their objection three ways, which likewise 
may make to his judgment a limited reddition of the 
former comparison. 

Thus by the way I have run over part of the ninth 
to the Romans, in which, were not all error a thing 
connatural, I should marvel how any could ever imagine 
things so directly against the meaning and discourse 
of it. The plot of his election was as strong in his 
brain as numbers in theirs who thought they saw them 
in everything. Let us ever hold that the choice and 
purpose of calling to the heavenly inheritance is merely 
from his will, because he will without any respect to 
the works or condition of his creature ; framing man- 
kind to diverse ends with as much freedom as the potter 
doth his clay, though it seem to fiisten unrighteousness 
on God and to excuse the creature, to flesh and blood. It 
is one thing to do things with will, another thing to do them 
from free pleasure of his will, or because we wiU only. 

Again, the decree is therefore made to depend on 
God calling that it may bo firm ; but did it depend on 
perseverance in faith, left altogether in our liberty, it 
could not be firm, seeing it dependeth on such a condi- 
tion as to the last breath is uncertain, by his own 
principles otherwhere delivered. 



Vkr. G.] 



BAYNE ON EPHESIANS. 



47 



Now folio weth the end : Ver. G. For the praise of the 
ylory of his ijrace. First, to open some words in this 
verse, that so we may see the mcaninf;, and consider of 
it more fruitfully. It may be asked what praise is. 
There are words which sound this way, the difference 
whf reof I think good to unfold. Prdiic, when it is 
taken restrainedly, doth signify the setting forth by 
speech of this or that iu any which is praiseworthy. 
Honour is larger, for it is done by word, work, gesture, 
and scrveth to report our reverent respect to God's 
excellency. Thankfulness is a praising of God, as 
having bestowed some benefits on ns. Glory is the 
afcount which we have of God when now he is made 
known to us. Now, here praise is put in a larger ac- 
ceptiou, and may contain all of them, both the admira- 
tion and high esteem of it when it is once manifested, 
the praising it in word and honouring it, the thanks- 
giving which is most worthily yielded to it. 

Glory of God is sometimes used in a singular man- 
ner, to note a glorious instrument, coming immediately 
from God, and made immediately for God. Man is 
' the image and glory of God.' Sometimes it is used 
in an acception more frequent for the glory of God 
which is in us who glorify him, or the glory of God in 
himself, who is glorified of us, even the glorious being 
or essence of God. Thus it is used here, and, Rom. ix., 
' that he might show his glory to the vessels of mercy,' 
that is, glorious nature so merciful and gi-acious ; so 
2 Thes. i., from the glory of his power, that is, his 
glorious essence, which is most powerful. Thirdly, 
for his grace. Here we must know that St Paul useth 
divers words, which signify one thing, but clothed or 
putting on divers respects, ayaTri, ^priSTorr,;, £/.£o;, 
tpiXoLidiitria,, X"-V' ' R'tn- ^-i lo^c, bountifulncss, 
mercy, philanthropy, grace. Now all these are the 
same thing ; even love hath these ends. What love 
is, I need not shew. Bountifulness is love, as now it 
is in work beneficial ; mercy is love, as now it helpeth 
the miserable ; philanthropy is love, as it respocteth 
mankind ; grace is love, as it giveth good things freely 
without desert to make accepted. The word significth 
to do a favour, to follow one with some real favour 
now executed. The sum then is this. 

All this spiritual blessing wherewith God hath 
blessed us is to this end, that he might manifest his 
most glorious essence, which is grace itself ; and that 
to the intent we might admire it, esteem it highly, 
honour it, set it forth in words, yield thanks to it ; 
which grace of his, before all worlds, is it which now 
in the appointed time hath made us, who are children 
of wrath, accepted and followed with many favours in 
his beloved Son our Saviour. 

The verse containeth two things : 

1. The end, in these words, ' For the praise of the 
glory of his grace.' 

2. A description of grace, from the effect, which is 
set forth both by the principal cause, God, by his eter- 
nal grace ; and ministerial or secondary, God, out of 



his eternal grace, in and through his Christ, hath made 
us accepted. 

First, then, we observe, that all ho did fi'om eternity 
intend about man hath no end but his own glory : ' Ho 
made all things for himself,' Prov. xvi. 4 ; ' All things 
are from him, through hiu, for him.' ' Bring my 
sons and daughters every one, whom I have created 
for my glory,' Isa. xliii. G, 7. The reason is plain : 
God, who is wisdom itself, cannot work without au 
end. A wise man will do nothing but to some purpose. 
That which must be God's end, why he maketh all 
things, must bo better than all those things which 
serve unto his end, for the end is better than that 
which serveth for it, as the body is better than food, 
raiment, and all things which serve for the body. In 
the third place, it is plain that nothing is better than 
all the works of God, beside God, nothing better than 
every creature but tho creator. If, then, he must 
needs have an end why he makoth things, and this 
end must needs be better than the things made for it, 
and nothing is better than all the creatures, but only 
God the Creator, hence it followeth that God must 
needs have himself as his end in everything which he 
worketh. Now, God being so perfect that he uecdoth 
not our good, that nothing can hurt him or make him 
bettor in himself, hence it followeth that his cud 
must needs be some external matter, as the making 
himself known, that he may be accordingly honoured 
of us, and that to the benefit of us who j-ield him this 
honour. The Scripture intimateth three ends iu that 
God worketh towards his chosen : 1, the glory of us. 
The wisdom of the gospel is said to be predestinate ' to 
our glory ;' all things arc ours. The second is, the glory 
of our Mediator: 'all are yours, you are Christ's;' 2i'bes. 
i., ' Christ shall be glorious in his saints, yea, admir- 
able in them that believe.' The third is God him- 
self: ' all are yours, j'ou Christ's, Christ God's ;' that is, 
for God and his glory. Now, those two foiiner are 
ends to which, not for which, God worketh. He that 
buildeth a house, that he may lay a sure foundation, 
that he may raise the frame, gives it the due filling 
which belongeth to it ; but those aro not his proper 
ends, but that he may have a house for his habitation. 
So God worketh many things to our glory, and that 
in ns his Christ may be glorious ; but the proper end 
which he hath in all is his own glory. 

Use 1. Wherefore, seeing this is God's end, let us 
in all things labour to yield him glory ; whatsoever 
we are, let us be it in him, and through him, and for 
him. We see everything that cometh of the earth 
goeth to that common parent again ; every body made 
of these elements is resolved into these elements. So 
must it be with us ; wo must return back to him in 
glorifying him, from whom wo come, as the work- 
manship of his hands. It is certain, if he bo not 
glorified of us, ho will glorify himself in us. What a 
shame is it that we should not have his glory, as tho 
end we aim at in eTerything, who hath made all things 



48 



BAYNE OX EPHESIANS. 



[Chap. I. 



in heaven and earth serve as their end to which they 
may be reduced ! 

jDoct. Secondly, observe that he doth generally in- 
tend his praise of his grace in all such who are pre- 
destinated by him. Th:it which God doth out of his 
grace must needs be to the glory of his grace ; but he 
doth elect and predestinate us out of his grace. We 
see that if one doth this or that in wisdom, he is 
praised for his wisdom, which in this or that he hath 
shewed. So in any other virtue, thus it is, those 
things which God doth out of his gi-ace, he must 
needs intend to have his grace notified in them ; and 
to have it, being known, admired, honoured, and 
praised accordingly. Again, those things which God 
doth out of justice, though diversely, justice from 
which they come, shall be glorious in them ; j-et all 
that justice doth is reduced to this, as the just supreme 
end, even to lend a voice to the riches of God's glorious 
mercy, which he sheweth the vessels of mercy ; for 
look, as in us the actions of inferior virtues, which 
commend the virtues they come from, they are ser- 
viceable in some sort to actions of superior virtues, 
erfio, what my temperance doth upon the Sabbath, it 
doth it for religion's sake, that my devotion may more 
fully and fruitfully occupy himself ; so would God 
have ns conceive, in his dispensation, that what his 
justice doth, it is such, that in some sort it hath a 
respect to, and is serviceable to, this most supreme 
end, this praise of his grace. This is it in which he 
most delighteth. Even as virtuous kings, after the 
matters of God, affect above all things to be had in 
honour for clemency and bounty, so it is with our 
God, King of kings; all he doth is to this end, that 
his grace may be made manifest, unto his greater glory. 
Men indeed may look at praise as a spur, but not 
drive at it as their highest end ; nay, they may not 
seek it but for a further end, God's glory, the good of 
others, their own due encouragement. But God may 
seek his glory as his utmost end, because he is not in 
danger of pride as man is, and there is none higher 
than himself to whom he should have respect ; this 
maketb him, when he sheweth himself to Moses, pro- 
claim this in himself without comparison above others. 
See the place. 

Use 1. The use of this is, first, to stir us up to 
glorify him in regard of his grace to us. How will 
servants, who belong to bountiful lords, commend them 
for their frank housekeeping, liberality to the poor, 
bounty to their followers ! So should we never cease 
to have this grace in our hearts and mouths, to his 
glory who hath shewed it. Let ns not be like those 
grounds which swallow seed, and return nothing to 
the sower. They are not the children of grace, in 
whom God obtaineth not this end ; for all such as 
belong to his grace, he hath chosen them to this end, 
that his grace should be known, praised, and magnified 
by them. St Paul : ' I thank God in Christ,' Kom. vii. ; 
' Praise be to God in Christ,' 1 Cor. xv. ; ' Blessed 



be God, even the Father,' 1 Peter i. If the light of 
God's graces, shining in men, must make us glorify 
God in them, how should this most high grace of God, 
before all worlds thiuking on us for good, how, I say, 
should it be extolled of us ? When the love in a good 
man must be glorious in our eyes, yea, seeing his 
predestination hath so wrought that all things shall 
work for our good, let us in evil, as well as in good, 
praise him ; he loves in everything love itself. Even 
as waters come from the sea, and return again to it, 
so from this ocean cometh every blessing ; and every 
benefit shoulci, by praising this grace, be resolved 
to it. 

Use 2. This doctrine hath use for confutation. If 
this be the last end, and the direct and immediate 
end, of all God doth toward his children, then it can- 
not be that their life of glor}- in the heavens should 
be given them from the hand of justice ; for if that 
should nest of all and immediately be given them from 
justice, then the last things, to which God's predesti- 
nation should come, is the glory of God's distributive 
justice. If they say, God doth give it as an act of 
grace and justice, I answer. Then God hath not done 
all in election and predestination to life unto the glory 
of his grace, but to the joint glory of his grace and 
justice. Again, it is impossible that God should alike 
immediately give life jointly from grace and justice ; 
for if grace give it freely, justice cannot together give 
it as a matter due by meritorious purchase. God may 
as possibly condemn the same man, both out of re- 
venging justice and mercy at once, as he can give a 
man life at once, both from free grace and distributive 
justice ; for mercy aud revenging justice are not more 
opposite than grace is to distributive justice. 

Again, we see them confuted who think that God 
propounded an indefinite end about his creatures, 
destinating his creature to his gloiT in a manner in- 
definite ; whereas we see, in the highest acts of God's 
counsel the Scripture mentioneth, God is testified to 
have his end, not in general, but specified as it is 
here, the praise of his glorious grace. Beside that, 
God cannot propound ends indefinitely ; for this sup- 
poseth that God may provide for some particular end, 
and be frustrated in it ; that he dependeth on the will 
of man in his decrees touching his glory, in this or 
that particular manner ; that he doth not see in that 
instant moment, or sign of his eternal act, whereby 
he did decree to make. When he doth decree to make 
his creature to what particular end he shall bring him, 
only he is sure some kind or other to have his glory. 

Doct. Observe, thirdly, from this he saith, 0/ the 
glory of his prace. And so the other attributes of God 
are his essential glory, a most glorious essence ; in 
earthly things, that is, a glorious body, which is light- 
some and radiant, and hath a kind of lustre ; enjii, St 
Paul saith, ' There is one glory of the sun, another of 
the moon and stars,' making these lightsome bodies 
subjects of glory. Thus it is a property of a body 



Ver. G.] 



BATNE ON EPHESIANS. 



49 



glorious to shino as the snn ; needs then must God 
lie essentially glorious who dwclleth in light, who is 
light itself, such as that to it there is no access ; such 
as that the seraphims, conscious of their infirmity, do 
veil themselves before it. The light natural, which 
this bodily eye secth, the light of reason, of grace it- 
self, all are as nothing before this light. When iloses 
said, ' Lord, shew me thy glory,' Exod. xxxiii., the 
Lord said, ' I will shew thee my excellency.' And 
what was it ? Even his ' grace, mercy, bounty, long- 
suffering,' &c., Exod. xxxiv. 

Use 1. I name this by the way, to stir us up that 
we may endeavour to know the properties of God, 
and view as we maj' the reflection which we have in 
his word and works of so infinite glory. How dull of 
heart are we, that we no more seek to have the eyes 
of our minds wiped, that wc may get some glimpse of 
it ! We will run after glorious sights on earth, and 
are much aflected with them, to see the glory of kings, 
especially when their royal estates have annexed 
prince-like wisdom, it maketh that befall man which 
did once happen to the queen of Sheba. There is 
no spirit remaining in them, they are overcome with 
it ; but how would this delight us did we in any 
measure discern it ? What shall be onr glory in 
heaven, our blessedness, but to enjoy the continual 
view of this glory, -this most blessed vision ? By 
meditation and contemplation to fix the eye of our 
souls on this glory, will transform us into the likeness 
of it. All the glory of this world is but like the shine 
of rotten wood, which seemcth bright for the night 
season, but is nothing, as wc see by day, but rotten- 
ness itself. Wherefore, let it not bewitch us, but let 
us all seek to God to take away the veil of our hearts, 
to the end that we may yet, as in a mirror or glass, 
get some sight of this most rich glory, Rom. ix., this 
grace of his which hath been always towards us. 

Observe, fourthly, nheivwilh he hath made us ac- 
cepted. That is, with which grace electing and pre- 
destinating us, that it might bo glorified of us, he hath 
now in his time done us favour, or made us accepted 
in his Christ. Observe then what grace it is which in 
time doth work all good things for us ; even the same 
grace which before all time did purpose them to us. 
God's loving us to life doth not begin when now we are 
brought home by conversion to believe on him ; but 
\\hen we were his enemies, ' he did so love us, that he 
gave his Son all to death for us,' John iii., Rom. v. 
And when he calleth us in time, ho doth it out of that 
grace which was given to us in Christ onr head before 
all worlds. For this cause the Scripture doth not say 
that God beginneth to love us to life when we believe, 
but that he giveth us life eternal, executing that to 
which he had loved us ; neither doth the Scripture 
say that in Christ, now sent to work our redemption, 
love in God is first conceived, but that it is manifested 
when that saving grace appeared, Titus iii., when the 
philanthropy or love of mankind appeared, Titus 



iii. 5. So God doth call us according to grace given 
us before worlds, but now made manifest, 2 Tim. i., 
1 Tim. i. ; yea, life and immortality are said to be 
brought to light, as things which had been over- 
fhadowed, by the gospel. Now, look, as if the sun, 
having her light long eclipsed, should after break out, 
it wore no new light, but an irmpaviia, or new getting 
up of the old light, which for a time was eclipsed ; so 
it is with this sun of God's eternal grace: the interpo- 
sition of sin, through the virtue of justice, did for a 
time keep from us all the gracious influence of it, till 
at length, in Christ removing that which hindered, it 
breaketh out, piercing our hearts with the beams of it, 
and working in us many real efl'octs, which it could 
not put forth till justice was satisfied. Even as God 
knew how to love Christ his Son to that glorious life 
to which he had chosen, and j-et execute the cursed 
death on him, as our surety ; so he could love us 
with his eternal love, unto that life to which he had 
chosen us, and yet execute on us the cursed death, 
when we had ofl'cnded. 

I'se 1. This first serveth to excite in us godly joy : 
in us, I say, who see this light risen over us, this 
love shining upon us, in Christ, which was sometime 
so overcast by sin and death, that no glimpse of it 
might be discerned. If this bodily sun had his light 
but two or three days eclipsed, oh how sweet and 
amiable would it seem to us, when getting the victory, 
it should shine in manner accustomed ! But shall it 
not aft'cct, that the grace of God quite hid from us, 
while we were the children of wrath, lay in all kind of 
darkness, that this grace so hidden should, like a 
spring sun, return to us, and refresh us ? 

Use 2. Again, we see them confuted, who would 
not yield that God loveth any sinner unto life, till he 
doth see his fiiith and repentance. But the love 
which destinateth to bring one to life, may stand with 
wrath, executing death ; and whj' doth he work in sin- 
ners repentance, faith, sanctiflcation, which arc the 
means tending unto life, if he may not purpose the 
end unto them ? What shall hinder him from loving 
them thus far as to purpose to them that he can justly 
execute ? 

Doct. Observe, lastly, in and through whom the 
grace of God doth bring us to receive favour and grace : 
oven in, and through, his beloved. ' The law can.e 
by Moses, but grace and truth through Jesus Christ.' 
The angels did sing at his birth, ' Glory to God, peace 
on earth, good will to men.' In him God was recon- 
ciling the world, and God did give this testimony 
of him, ' This is my beloved, in whom I am well 
pleased.' For Christ hath performed such an obe- 
dience at the commandment of grace, as doth yield 
such satisfaction to justice, that grace may justly give 
us every good thing ; yea, such an obedience, as doth 
procure from grace every good thing for us ; for grace 
and justice kiss each other in Christ ; grace freely 
bestowing all her gifts unto her glorv, anl that wilh- 

D 



50 



BAYNE ON EPHESIANS. 



[Chap. L 



out any wrong, nay, with full contentment of reveng- 
ing justice. See the first to the Colossians, what is 
written on those words, ' Who hath translated us into 
the kingdom of his beloved Son.' 

Ver. 7. ' /« uhom ive have redemption through his 
blood, even,' &c. Thus we come from that gratifying, 
mother, child-bearing grace, from all eternity in God 
himself, to that grace which is freely given us, and 
hath his real eflect in us. And this is handled, first, 
in regard of the Jew, who had received it, Paul with 
the rest believing ; secondly, in regard of the Gen- 
tiles, and, in particular, these Ephesians. The grace 
toward Paul, with the rest of those who are first called 
to faith, hath two roain branches : first, the grace of 
redemption, or justification ; secondly, the grace of 
glorification, beginning ver. 11, reaching to the 13th. 
Now, in handling this first benefit, first, in this verse, 
he doth propound in the farmer part of the verse, ex- 
pound it in the latter; secondly, he doth set down the 
benefit of vocation effectual, which did go before it, 
and make way to it, ver. 8 ; thirdly, the means of 
their vocation, ver. 9, 10. 

In his propounding the benefit, first, we must mark 
in whom we come to have it, in Christ ; secondly, 
■what this redemption is, that is the bringing us out 
of bondage ; thirdly, the ransom in which we are re- 
deemed, ' through his blood.' The exposition, viz., 
that he meaneth nothing by redemption, but remission 
of sins, the fountain whence it springeth being an- 
nexed, viz., the riches of God's gi-ace. The sum is, 
out of his eternal grace he hath made us accepted in 
his Christ ; for in his Christ (whereas by nature we 
are in thraldom and bondage) he hath delivered and 
redeemed us, through no other ransom than the blood 
of his Son. He hath, I say, set us free both from 
guilt and punishments of our sins, through his most 
rich and abundant grace towards us. 

Doct. Observe first, in whom deliverance is to be 
found from all spiritual thraldom, even in Christ. It 
is often said in Christ, as above, we are blessed thus 
and thus. The reason is. 

Because God hath made Christ an Adam, head, 
root, common receptacle and storehouse, in whom are 
treasured all those good things which from him arc 
communicated to us. There are three phrases in 
speaking of Christ : sometime we are said to have 
things in him, sometime for him, as Philip, ii., ' To 
you it is given for Christ his sake, not only to believe 
but to suffer ;' sometime we are said to have things 
throiifih him, as 1 Cor. v. Rom. vii., ' Blessed be God, 
who hath given us victory through Christ.' Now the 
reason of the first is, because that in Christ, as a com- 
mon storehouse, everything is first placed which after- 
ward is to be imparted to any of us; as in Adam onr 
being natural, our hopes of life and death, and in event 
our condemnation, was received before ever they came 
to be applied and received actually into us. The se- 



cond is said that Christ doth by his obedience obtain 
every good thing, which in time is communicated to 
US ; for as Adam hath procured all the guilt, condem- 
nation, misery, which in time we know, so Christ, the 
second Adam, in regard to the contrary. The third 
phrase is spoken in respect that Christ is a mediator, 
not only of impetration but execution ; that is, not 
only obtaining and receiving from grace all good for 
us, but executing, and by efficacy applying the samein 
us ; as the first Adam doth efl'ectually propagate his 
being, sin, guilt, condemnation. 

Use. The use of this doctrine is to stir us up to seek 
this above all, that we may be by faith in Christ. We 
love to thrust amongst them with whom we may find 
benefit and profit ; yea, we mnst strive by faith to 
grow up in him. The more nearly we are united with 
anything, the more we partake in the virtue and opera- 
tion of it. Those who are nearest the fire partake in 
the heat of it more than those who are further removed. 
So it is here ; alas, men seek to be made one person 
in law, to be most nearly joined to such as may bring 
them in wealth ; allies beneficial. But who doth seek 
by a spiritual marriage to become one with him La 
whom is every good blessing ? (See above, the end 
of the third verse.) 

Doct. Observe, secondly, from this, that he saith, 
' We have redemption in Christ,' what all of us are 
by nature, viz., no better than in a spiritual captivity 
or bondage. Were we no way taken or held captive, 
there could be no place for ransoming or redeeming of 
US. Now captivity or bondage is a state opposite to 
liberty, wherein men live under the power of hard lords, 
deprived of liberty, and grievously entreated many 
ways. The bondage of captives is in this : first, that; 
they are in hands of such as rule severely over them j 
secondly, they have not freedom to do anything which 
formerly they might when they were at liberty ; thirdly, 
they are forced to endure many things most grievous. 
Thus it is in the spiritual consideration, which I will 
briefly unfold. "UTiat lords, as it were, reign over a 
man, thej' are of two sorts, the principal, or ministe- 
rial ; the principal is the most just God, whose justice 
we have wronged by sin, err/o, we are said to be re- 
deemed from under the law, that is, from under the 
revenging justice of the law. Look, as subjects taken 
in murder, robbery, and committed, are the king's 
prisoners principally, not his who keeps them, so it 
is with us. Ministerial, the devil and his angels, the 
conscience accusing and condemning for sin, Acts ii. 
Men are said before their conversion to be under the 
power of the devil, 2 Tim. ii., to be taken as beast* 
alive of the devil, to bis will ; not that he is the prin- 
cipal lord that hath right in the prisoner, but he i^ the 
jailor and executioner, and so the prisoners are his, to 
keep them in the dungeon of darkness and in the chains 
of lusts and darkness. Yea, God hath put a man under 
the power of his conscience, which is a keeper con- 
tinually going with him and haling him to condemna- 



Ver. 7.] 



BAYNE ON EPHESUNS. 



51 



tion, while ho is out of Christ ; and therefore that 
effect which the Spirit workoth through the law, in the 
conscience fearing, is called a ' spirit of bondage.' As 
amongst the llomans, prisoners had under-keepers, 
who were chained arm to arm unto the prisoner 
whithersoever he went. Thus doth God, to guilty 
man his prisoner, he doth join to him his conscience 
fts a continual keeper, which though it may be brought 
asleep, yet it shall ever be found when God shall call, 
bringing him forth, and witnessing against him. 

For the second : Natural man hath no spiritual 
liberty to do anything spiritually good, as he did before 
sin entered, but is led as a slave by lusts, by passions, 
by objects which please him, so that he is in a brutish 
bondage : for, even as the brute beast hath no liberty, 
but is carried by the appetite to everything that doth 
agree ; so natural men, as Peter speaketh, are led 
with sensuality, covetousness ; that look, as one would 
lead a sheep with holding out hay or ivy, an ox with 
fodder carried before it, so doth the devil natural 
man, with such objects as he knoweth doth fit their 
corruption : 2 Pet. ii. 19, ' Every one is servant to him 
of whom he is overcome.' Now, sin hath overcome 
all men, and this Paul did confess of himself before his 
conversion. Tit. iii. 3. 

Natural man's bondage is that he is exposed to suffer 
a thousand evils, to wearisome vanity in everything, 
yea, through fear of death, the upshot of evils, he is 
subject to bondage all his days while in that slate he 
abideth, Heb. ii. 15. Pharaoh did never put Israel to 
such hard services, as the devil putteth those to, whom 
he keepeth under bis power. You may amplify these 
considerations. Having shewed what it is, and in 
what it standcth, I will conclude this point with shew- 
ing how it entered. 

Our first parents, by the devil tempted, wilfully 
breaking God's commandment, brought themselves into 
bondage. Now, our parents once in bondage, we that 
are bom of them cannot be in better condition, till 
God by Christ, out of his mere grace, set us free. The 
children, yon know, of persons in bondage, are all 
bondmen likewise ; partus seqtiitiir ventrem. 

Use. This should make us enter into ourselves, to 
see if we be not in this woful thraldom. Oh, the 
misery of men surpasseth all that is in the beast; for 
they take it as a grievous thing to be ensnared and 
taken, but man laugheth in midst of his bondage, he 
countt th it liberty to live a slave of Satan ; they think 
that to follow things and courses pleasing their nature 
is liberty, though it be no more liberty than an ox is j 
in, while with fodder held before him, he is led to the 
place where he is to be slaughtered. Again, they | 
know, nor think nothing of bondage. Whtn Christ | 
told them, ' If the son set you free, you are free in- i 
deed, what reply they ? ' We are the sous of Abra- 
ham, we were never in bondage.' Spiritual thraldom 
could not enter their thoughts. Look, as it was with 
those men Elisha did lead to Samaria, those bauds of ^ 



the Syrians, so fareth it with these ; while the devil 
leadelh them to hell, where thty will die without re- 
pentance, see themselves in the midst of murdering 
spirits, they follow him as if they went to heavin it- 
self, as those followed, being led wiih a mist depraving 
their sight ; they followed to the city of their enemies, 
thinking they had gone to Damascus, their own 
strength. Many such souls there are led in this 
fashion, who yet will have the devil in their mouths, 
and defy him in words, as having nothing to do with 
him ; but as many profess in words that they deny in 
deed, so many defy in word what they do in work. 
Take a young gallant, who now in his ruff doth swagger 
it, and run the next way to the hospital ; tell him of 
beiug poor, he will defy that ever it should come near 
him ; but yet while he doth play the prodigal, he doth 
go apace in the way to beggaij : so thou dost defy to 
be in bondage to the devil, and follow him ; but while 
thy ignorant mind, thy lusts, thy passions, customs, 
corrupt example, while these guide thee in thy course 
of life, the devil leadeth thee as in a string, to all he 
pleaseth. If thou didst never feel any spiritual bond- 
age, this is sign enough thou art still in bondage. 
Even as deadly sicknesses are felt when now nature 
somewhat recovereth, so bondage is felt when now 
God restoreth in the beginnings, by work of his grace, 
some true liberty ; then a man liiuleth his unregenerate 
part yoke him, the things of this world too much pre- 
vailing over him, that he thiuketh himself even sold 
under sin and captive to it. 

Doct. Observe, thirdly, that we have deliverance 
from our spiritual thraldom by Christ. Christ for 
this is called our Redeemer, or redemption of his 
people, who doth deliver them from the hand of all 
their enemies, that ' they may serve the Lord without 
fear.' Those whom God did raise up to redeem his 
people, as Moses, the judges, Sec, yea, those who re- 
deemed, as kinsmen, this or that, were shadows of 
this our great Redeemer, who was in time to be re- 
vealed. Now, redemption noteth sometime the action 
of God working our deliverance, sometime the effect 
of this action in us, who are redeemed and enlarged. 
Thus it is here taken for a state of freedom, which be- 
hevers attain through Christ his redemption ; and this 
state is twofold, either begun only in this life, or con- 
summate, in which sense wo have ' the redemption of 
the body,' Rom. viii., and Ci.rist is said to be made our 
redemption after our sanctification ; where redemption 
noteth out that consummate deliverance from the 
bondage of mortality itself, which these vile bodies of 
ours shall be brought unto in heaven. Here he spcaketh 
of the former, which faithful ones are brought unto 
now believing. This may bo amphfied by branches 
correspondtnt to the contrary bondage ; for from what 
time we are in Christ we are freed from being under 
the law and revenging justice of God, there being ' no 
condemnation to those that are in Christ,' Hum. viii. 
1. Again, this strong man is cast forth from nhat time 



oa 



13AYNK ON EPHESIANS. 



[Chap. I. 



Christ the stronger entereth. The conscience is made 
a sweet companion and comforter, rather than a rigor- 
ous keeper. Being justified by faith, we are at peace. 
Where the king hath released a prisoner, the jailor 
can have no further power over him ; for he is but to 
keep him during the king's pleasure. Again, by grace, 
God doth Set our wills at liberty ; so that sin cannot 
reign in us as heretofore, Eom. vi. Grace which 
fighteth against the lusts of the flesh, and will not let 
ns come under the power of anything ; yea, the world 
is crucified to us, and we to the world. For as when 
health cometh, a man beginneth to walk abroad and do 
such things as he could not stir to, while his sickness 
did keep him under, so it is here. Finally, we are 
so set free that we can suffer nothing which our wills 
have cause to be unwilling with, all things being such 
as shall work together for our good. Count it all joy 
when ye fall into temptation, which is the height of 
freedom, that so far forth as we are regenerate, we 
cannot sufi'er anything though all the creatures should 
conspire, but what our own wills like well of; yea, ask 
by prayer, in some sort at God's hand. But it may 
be objected, that the devil doth still prevail against us, 
that sin leadeth us captive, ergo, we are not delivered. 
I answer, redemption is double ; either, as I said, be- 
gun, or perfected. These things stand not'with full 
and perfect redemption, but they may stand with it 
while it is in the beginnings. We must distinguish 
the power of the devil to hold us under condemnation, 
from his power of molestation ; and we must distin- 
guish the power of sin reigning over men, with willing 
subjection, and usurping over him, as now set free, 
and making resistance. 

In the former respects we are redeemed and de- 
livered from what time we believe ; the latter, we are 
so subject to, that they shall be more and more 
diminished. 

Use 1. The use of this is, first, to stir us up to 
thanksgiving, even to sing with Mary our Magnificat 
to God. What cause have we to praise him who hath 
visited and redeemed us with such a redemption ! We 
should ever}' one sing the song of Moses, to see our- 
selves thus delivered. Let us remember how this 
lust and that passion were wont to tyrannise in us. Let 
us remember when it was death to us to be held to 
duties of godhness, in which is the exercise of true 
freedom. Let us think of those times wherein sin did 
hold us so fast, that though we saw the mischief of it, 
and purposed sometime a new course, yet we could not 
but return to it as before. Let us remember when 
fears of conscience and death have held us in thraldom, 
that these may set an edge upon our thanksgiving. 
Lest we should forget this duly to God, God hath left 
some trouble, some remainders ; like the weather in 
ache of a wrested joint, when now it is restored. How 
thankfully would we take it to be set free from the dark- 
ness, deadness, sensualit}', earthly-mindedness, which 
we still find, as a clog and chain to the spirits of us 1 



If this would be so grateful, to be set free fi'om circum- 
stances which molest ns only, how much more is that 
our substantial deliverance from the revenging justice 
of God, from the power of the devil, holding us under 
the curse ; from the power of our conscience justly 
condemning us, from the power of sin, commanding as 
king, how much more is this to be extolled ! This 
mercy was not shewed to the angels, creatures more 
excellent than ourselves. Should one set us free from 
the state of villainage, or ransom us from the gallows, 
we could not think ourselves thankful enough to them, 
much less can we ever be thankful enough for this 
benefit. 

Vse 2. It should stir up spiritual joy. Look Isaiah 
xliv. 23, where the insensible creatures are called upon 
to rejoice for the redemption of God's people, when they 
were redeemed from Babel. The joy did put them into 
an ecstasy ; they knew not whether they were asleep or 
awake. Let us pray to God to move the scales from 
our eyes, and take the veil from our hearts, which will 
not let us rejoice in so excellent mercy. 

It followeth, through his Mood. Observe what it is 
by which we are ransomed, even the blood of Christ. 
This was it which in the blood of all the sacrifices was 
prefigured. ' We are redeemed,' saith Peter, ' not wiih 
silver or gold, but with the blood of Christ, a lamb 
undefiled.' Wlien any are captive here and there, we 
have but two ways usually by which we redeem them : 
the first is by force of arms, when we powerfully rescue 
them ; the other is by course of justice, when we send 
some ransom, and by way of change set them free. 
Now, it is in vain to dispute what God might have 
done by absolute power ; for God may out of his 
absolute sovereignty not have punished Adam's sin, 
both because it was against himself, not others, to 
whom he is tied to do justice ; and especially for tliat 
the demonstration of his revenging justice springelh 
not from the necessity of his nature, but from his 
voluntary disposition, as well as the giving life perpe- 
tual, to obedience for a certain space performed.* And, 
finally, because God is able, were he pleased to shew 
this power, to turn it to his glory ; which men's im- 
potency not attaining, maketh them that they cannot 
always with justice forgive even that in which them- 
selves are trespassed. Yet seeing God hath deti r- 
mined that his justice shall take her revenge, if by 
breach of covenant she be wronged, he cannot but 
execute punishment, neither may he set us free from 
the same, but so as wronged justice may receive satis- 
faction. Again, we know which maketh the Scripture 
saj' it was meet and nccessarj' that Christ should lie 
consecrated through sufi'ering, that he should sulfi'r, 
and 60 enter his glory; see Luke xxiv. 20, Heb. ii. 17. 
Death, corporal and spirituiil, such as is a punish- 
ment of sin, but not sinful. Desertion, not in regard 

* For witlidraw that voluntary covenant, who doul>teth but 
th:it, had the creature kept his innocfincy a thousand years, 
God was free to have annihilated him ? 



Ver. 7.] 



BAYNE ON EPflESIANS. 



53 



of union and sustentation, but of consolation. Im- 
pression of wrath, death being made as serviceable 
for our good, and the fear of it being taken away by 
him who hath tasted it for us, and swallowed it up 
into victor)-. 

We know that ho hath by way of ransom redeemed 
us, as being the fittest way both to deliver us out of 
his grace freely, and yet to shew himself just, in so 
justifying or redeeming of us, see Rom. iii. 25. For 
further opening this point, mark two things: 1. What 
is understood by Christ his blood ; 2. How it hath 
set us free from bondage. By his bloody death upon 
the cross, or his bloody and cursed death, the Scrip- 
ture makoth us redeemed. Bj- his death, Heb. ix. 12, 
and by yielding himself to bo made a curse for us. 
Gal. iii. 13, the commandment given to Christ, being 
this, ' that he should lay down his life for our re- 
demption ; ' for look, as a surety must pay in such 
death as the law inflicteth on sinners, such death as 
is joined with the curse. As he was our surety, and 
undertook to answer our sins, the Godhead did but 
sustain him, that he should not be swallowed up of 
it, as the brazen covering of the altar, did make it tit 
to endure that material tire. 3. The assault of those 
impure spirits ; for the hour or time for all those 
powers of darkness was then come, when this his 
redemptory sufl'ering approached. 

Christ our surety was to take upon him our debt of 
death, both corporal and spiritual, so far as he might, 
neither the union of his person, nor yet the holiness 
of his nature any whit diminished. The Scripture 
doth mention his blood so frequently, both because 
this circumstance is most sensible, and was the body 
in which all the typical blood of sacrifices in the law 
had his accomplishment. 

And ei(jo, as when we read that Christ was flesh, 
we must not think as Apollinarius, that he took no 
Boul ; so when we read his hlood shed, or bodily 
death, wo must not think that he died not a spiritual 
death in soul also. The fathers, who denied that he 
died in soul, deny it not absolutely, but after a sort, 
viz., that ho died not such a death in soul, as did 
destroy the essential life of it, like as death bodily 
doth the life of the body ; nor yet any such death as 
did either separate his soul from union with God, or 
did imply any sinful corruption, as it did in us, whose 
souls are dead in sins and trespasses. 

Now this death is it, by means whereof God's grace 
doth set us free, and that in most just manner. 
First, from the guilt of sin, inasmuch as it doth pacify 
and satisfy justice her displeasure against sin : this 
obedience of that great God, our S.iviour, being far 
more effectual to please and satisf}', than the sin of 
the whole world could be to displease and provoke 
justice against us ; for though it be finite in itself, yet 
in the person it bccometh infinite for the value of it. 
Hence it is that God, that is God, as now in his re- 
venging justice is gone forth, is said to smell a savour 



of rest in the death of Christ, and by Christ's being 
put under the law, or curse of God's revenging justice, 
made manifest in the law, wo are s.iid to bo redeemed 
from tho law or curse, as by an all-sufficient ransom 
accepted of justice. 

Secondly, Now this blood or death doth free us 
from the devil, for Satan's power over us was by 
reason of sin, and the punishment duo to it from the 
justice of God : Col. ii., ' By his cross he triumphed 
over and spoiled principalities,' &c. ; by death he 
destroyed him that had the power of executing death. 

Thirdly, This death doth obtain tho Spirit to be 
given us, which doth free us from the captivity of 
lusts, and enable us to find liberty in actions of godli- 
ness. Christ was put under the law, that we might 
be redeemed and receive the Spirit of God. This 
Spirit is that life of the world, for which he did suffer 
death, as the gospel speaketh. 

Last of all, through this death we havo deliverance 
from all evils, so that all tears in God's time shall be 
wiped from our eyes, and in the mean while all our 
sufferings are so changed, that they are not effects of 
God's revenging justice to destroy us ; but they aro 
such things in which God doth ofl'er himself as a 
father, intending to make us partake further, by 
means of them, in the quiet fruit of righteousness. 

Use 1. The uses of these are manifold : 1. It letteth 
us see that love of Christ to die for us, when now we 
did practise nothing but open hostility against him, 
iiom. V. 

U>ic 2. Again, we see how fitly that is spoken of 
this blood, that it ' crielh for better things than the 
blood of Abel.' This doth appease revenge, not pro- 
voke it ; this doth call for all kind of blessings. 
Wherefore, let us get our consciences sprinkled with 
this, and fly to it by faith, as they were wont to the 
sanctuary, to the horns of the altar, for this is our 
true refuge in every necessity. 

This doth shew us how we should esteem of all 
those benefits, as remission of sin, Ac, which are pur- 
chased by it. Things bought at high price, wo do 
esteem of them accordingly. Many will not come out 
of their vault}', but leave the thing as not worth the 
taking, which Christ hath purchased with his dearest 
blood : ' Knowing that you are redeemed from your 
vain conversation, not with silver and gold, but with 
the blood of Christ, a lamb undctiled.' 

Duct. Reinixsivn of sins out of his rich grace. 
Whence observe, first, that to have our sin forgiven, 
is to be redeemed, or set free from all evil. That 
which before he called redemption is here called re- 
mission of sin. Our natural estate, if it be considered 
as a spiritual bondage, Christ his deliverance is re- i 
demption ; but if it be considered as a state in which 
we stand guiltj-, and under punishment of the law, 
then Christ his deliverance is the procuring of remis- 
sion of sin, and they cannot but be one in substance, 
though in reason and consideration they differ. For 



o4. 



BAYUE ON EPHESIANS. 



[Chap. I. 



what is forgiveness ot sin, but an act of grace acquit- 
ting us from all the guilt and the whole punishment 
of all our sin ? And as we did speak of redemption, 
so we may speak of remission. For though the sen- 
tence of pardon be wholly and at once passed to us, 
yet the execution of the sentence is here begun only, 
and shall then be consummate, when eveiT tear shall 
be wiped from our eyes ; in which regard we may 
grant, without any danger of popery, that in the life 
to come, even at the time of Christ's appearing to 
lefresh us, or to reanimate our bodies by the return of 
the soul to them, that even then sins shall be blotted 
forth, that is, the sentence which had absolved us 
from all the punishment and consequences of sin 
shall then be fully executed. Again, the force" of this 
remission is such, that it setteth men free from the 
•condemnation of God's justice in the law, from that 
power of the devil, and my conscience condemning of 
me, from the hfe and power of sin, which is the death 
of the soul, from all miseries and death, which come 
in as a wages of sin. 

Use. This then should stir us up to seek remission 
of sin. It is to be redeemed or set free from all evil, to 
get our sin forgiven ; therefore David saith, ' Blessed 
is the man whose sin is forgiven, to whom God im- 
puteth not sin.' Look, as malefactors will turn eveiy 
stone, make all their friends thej' have, to get a par- 
don for their lives, so should we bestir us to get this 
pardon, which once gotten, we shall be sure to have 
in God's time all tears wiped from our eyes, we shall 
see ourselves delivered from all evil. 

Observe, secondly, that every believer in Christ 
receiveth forgiveness of his sins. Though by nature we 
are in our sins, lie in evil of guilt and punishment, 
yet once getting faith on Christ's blood we are justified, 
we have forgiveness of sin, and are accepted as 
righteous to life, through Christ his obedience; though 
the one is named, yet the other is by a synecdoche to 
be conceived. Even as kings, to shew their clemency 
in entering their reigns, they give out free pardons to 
many kind of trespasses ; so God, to glorify his mercy, 
it pleaseth him to give us in Christ the forgiveness of 
all our sins. My meaning here is to speak precisely 
of remission of sin, as it is distinguished from im- 
puting righteousness, which I conceive as a distinct 
part, concurring in our justification. 

About this, then, we will inquire three jioints. 

1. In what order we have it. 

2. What is the extent or latitude of it in respect of 
sin and punishment. 

3. How we who have it can be faid to believe the 
xemission of our sins. 

« 1. For the first. As the supreme power of saving 
or destroying is with God, so of remitting and holding 
sin unremitted. We are therefore to conceive our re- 
mission, first of all, as in (he gracious purpose of 
God toward us, who knoweth on whom he will have 
mercy, and whom he will harden. Aswe thus had [it] in 



God's eternal purpose, so we have it given us in time 
by way of execution. First, we have it given to Christ 
our head, for us all ; for he being made sin for us, 
even as a surety, having all our debt laid on him, he 
could not be raised up till now all our sins were done 
away; cy/o, Paul, 1 Cor. xv. saith, that 'if Christ 
were not risen, we were still in our sins ,' where he 
maketh the clearing of us all from sin, and Christ his 
resurrection, to be accompanied one with the other. 
Again, God did reconcile the world, not imputing sins 
in Christ, which could not be without remitting all 
their sins for whom his Christ did undertake. Be- 
sides, were not our sins forgiven in him, we could not 
be raised up, set in heavenly places with him ; for 
before we can have quickening given us in Christ, we 
must have pardon of sin given us. 

Further, what did Christ shed his blood for, but 
that he might actually get the pardon of our sins "? 
Finally, he doth distribute nothing to us, which by 
virtue of his obedience he receiveth not for us. 

In the third place, this remission is communicated 
from Christ to us in manner following : 

(1.) Christ sendeth his ministers, as legates, with 
the word of reconcihation or pardon, inviting them 
to believe on him, that they may receive forgiveness 
of sin. 

(2.) He doth work together by his Spirit, making 
those who are his children beUeve on him, that they 
may find forgiveness in him. 

(3.) He doth communicate with them the forgive- 
ness which himself had procured and obtained for 
them. Thus, even as condemnation was first within 
the pleasure of God ; secondly, come forth against 
Adam, and us all in him ; thirdly, is communicated 
actually from Adam to us, what time we come to be 
born of Adam ; so, on (he contrary, our justification 
or remission of sin is first with God ; secondly, in 
Christ, who hath by his obedience obtained for us the 
remission of all our sins ; thirdly, it is communicated 
to us whensoever we are supernaturally begotten of 
him, that is, brought to believe. ' He that beheveth 
is born of God ;' for though we have not justification 
actually applied before we are called (o faith, yet we 
do receive it virtually in Christ, when he was quit 
from all our sins, as it is in Adam, who was his type; 
for though condemnation is not actually applied till 
we are born of him, yet in virtue of his condemnation 
was the condemnation of us all. And, by the way, 
we may see here how God forgiveth sins, how Christ 
the mediator, how the ministers : God, by the prin- 
cipal and prime authority; the Mediator, by a secondary 
derived authority ; man, by a ministerial publica- 
tion of the word of pardon. For Christ doth not 
ministcriiilly declare pardon, even as he is man ; for 
though he be a servant and subject as Blediator, yet 
he is such a servant as hath an under power of judg- 
ment. The Father giveth all judgment to the Son, 
he judgetb none himself : such a servant as my lord 



Ver.7.] 



BAYNE ON EPUESUNS. 



oa 



•chancellor is to Lis majesty, not such a servant as an 
ordinary or special messenger, in forgiving sins. Then 
conceive it thus, as in citing one to .appear, the ori- 
ginal authority is the king's, the under authority is 
with the judge of this or that court, the ministerial 
■authority in the messenger, which doth carry and 
servo the writ ; and the messenger may be said to 
fetch such a man up, not because any authority in 
him doth it, but the writ he carrieth, as a sign, hath au- 
thority to do it ; so here God first pardoueth, as having 
the prime and original authority ; then Christ, as 
chief Judge under God, in the court of chancery, that 
throne of grace ; the ministers, as messengers, par- 
don, because they dispense the word of God and 
Christ, which giveth pardon, and hath authority to 
give it. But this by the way. 

2. The second point followeth, concerning the sub- 
ject of this forgiveness, how far it is to be extended. 
I answer, it is to be extended to all our sins past, 
before our conversions, following after our conversions, 
to the whole guilt or blame, and to the whole punish- 
ment of them. We must not think that only sins past 
■are forgiven, but all the sins which shall escape us 
thi'ough intirmity ; for the covenant of God is to for- 
give us our sins, and to remember them no more. 
Now, who shall limit this to sins past before conver- 
sion, when God speaketh it iudetinitcly, and when 
suqh a pai'tial forgiveness may be, and yet the sins 
forgiven come again to be remembered ? Col. ii., ' God 
hath freely pardoned unto us all our sins.' He doth see 
no iniquity in his Jacob, he to whom things to come, 
and things past, are alike present. The remission, 
which leaveth no place for condemnation, must needs 
be of all sins ; but we being in Christ, are so remitted, 
that now there is no condemnation to us, though we 
daily sin, through the flesh which dwelleth with us. 

That justification, between which and the giving of 
eternal life or glorification nothing cometh, that is 
from all sins. But whoso believeth, hath such a for- 
giveness, that he receiveth eternal hfe ; or is so jus- 
tified, that he is presently glorified with the beginning 
of glory. 

Again, we believing, receive that forgiveness of sin, 
which Christ hath obtained by his blood for us ; but 
this was a full remission of all our sins, from the first 
to the last of them. Beside that, the redemption 
and righteousness Christ doth bring are everlasting, 
Heb. ix., which they could not be if our remission 
were but of sins past ; for then should every conse- 
quent sin make us again unrighteous, till we were 
restored. If the sin present at our conversion be 
such as cannot bo done away without the forgiving 
those that follow, then we have forgiveness of both ; 
but our sin dwelling in us is such that it cannot be 
forgiven, but all the rest must be forgiven likewise, 
for all the other are in it, as an eflfect in the cause, 
as the fruit is in a tree, and the guilt of the cor- 
ruption present reacheth to the last sin which is to 



spring from it ; and oyo, it is sure, that when God 
forgiveth us this, he doth forgive us all other like- 
wise, which he doth see are in it, and will in time 
issue from it. Did not God covenant with us, be- 
lieving, to forgive all our sins, and seal this grace by 
baptism ; all, I say, past, present, and to come ; then 
we could not help ourselves in our after fall, by look- 
ing to that grace sealed in baptism, for that was help- 
ful for the sins committed before it only, which is 
contrary to all good experience and doctrine. Again, 
were a man pardoned for sins past only, then must 
we grant that either he may quite fall from his union 
with Christ, or be in Christ, and yet be subject to 
condemnation. .And if we had not pardon of sins 
after committed, as well as before, whence cometh it, 
that daily many sins of infirmity escape us, the peace 
which followeth our justification not once disturb cd 
by them ? If any say we have pardon of those sins 
for after, without which none liveth, but not of crimes 
more grievous, this is to yield what they please, and 
to dfcsist where they please, without any motive from 
reason. Neither doth that parable* teach that God 
forgiveth us our sins before our conversion, but not 
sins after, which he doth charge upon us at his plea- 
sure ; for the letter of the parable doth, if it be fol- 
lowed, seem to sound as if God might require our s ns 
after those sins which before he had forgiven us, :uid 
80 did forgive us nonf absolutely, which the popish 
school will not abide by. The parable, therot'ore, 
must be construed by the end which it is brought for, 
viz., to teach that such as will not forgive, shall rot 
find forgiveness with God. Neither is that Rom. iii., 
where God is said to be just in forgiving the .sins 
passed before time, through his patience, it makcth 
not any thing to this purpose ; for sins are said to bo 
before committed, which were committed under llio 
former testament, as Heb. ix., it is made plain, and 
so not the time of a man before and after convers-ion, 
but the time before and after, or under the New Tes- 
tament, is there compared. And howbeit we are still 
to seek forgiveness, it is not that we are not in a state 
of being justified and forgiven, but because it is need- 
ful that God should as well preserve and continue this, 
as at first give it ; and that this his mercy should be 
more and more manifested in ns, and that the execu- 
tion of this sentence should be further and further 
performed ; finally, that the fatherly chastisements 
our sins daily incur might be prevented. For these 
causes we make this petition, though we know all our 
sins are, in regard of God"s gracious sentence, remitted 
to us. Neither doth the church's censure, excommu- 
nicating any, argue that he is one who, before the tri- 
bunal of God, is in a state of condemnation, or doth 
not continue united to Christ, but that he hath 
DO manifest external communions with her in tho 
duties of godliness, and secondary operations of the 
Spirit ; yea, that as the leper was civilly dead in rc- 
* The parable in Mat. xviii. 23.— Ed. t Qu- ' not ' ?-Ed. 



56 



BAYNE ON EPHESIANS. 



[Chap. I. 



gard of civil communion, so is he to her in regard of 
spiritual ; but she doth take him to have inward union 
aud life, which floweth fi'om it ; for even as we seek 
the he;ilth of none by way of medicine, whom we can- 
not take to have life in them, no more can the church 
the restoring of these by this so sharp ccnsurn, might 
she not think there were some life in them, though it 
is oppressed, as the life natural by a fit of the apo- 
plexy. If we have not all our sins forgi%'en, past, 
present, to come, it is because Christ hath not the 
pardon of them all to give vxs ; or because the word 
and sacraments cannot apply to us at once the pardon 
of them all ; or because our faith cannot receive this 
plenary remission ; or else it is not fit for some con- 
sequence which would ensue. But the former three 
none will doubt of, and the latter is fondly surmised, 
when this grace which forgiveth is the parent and 
nurse of holy fear in us, Ps. cxxx. Wherefore, for 
this first part, let us assure ourselves, God doth give 
us full pardon of all our sins, and that this his gift is, 
as bis efl'ectual calling, without repentance, aud we 
believing, do receive this whole mercy. So that, 
though we are subject to grievous falls after it, and 
unbelief, yet not to any such unbelief as shall ever 
make the faith of God and his gracious gift in vain ; 
which, concerning God's forgiveness, so far as they 
conceive it to extend, the best of the papists' school 
maintaineth. 

Now, to shew that the whole guilt and pimishment 
is released. 

Such who are set free from all condemnation, are 
as well set free from temporal as eternal. Now all 
in Christ are thus set free, &c. 

Such who are set free from the curse of the law, 
are set free from temporal punishments of sin ; such, 
I mean, as come from revenging justice, that she may 
be satisfied in them, as well as from eternal ; for all 
these are the curses of the law ; see Deut. xvii. He 
who coveretb them, Isa. xliii. ; blotteth them out. Acts 
iii. ; throweth them into the bottom of the sea, Blicah 
ix. ; sealcth them up, Dan. ix. ; removeth them as fur 
as the east from the west, Ps. ciii. ; he doth not par- 
don them by halves. The baptists-' do yield this full 
pardon in baptism ; but in sins which we fall into after 
baptism, I mean mortal sins, they say, that we receive 
forgiveness only of the eternal, not of the temporal 
punishment, which remaineth to be suffered by us, to 
the satisfaction of God's justice. This is a \vicked 
doctrine, derogating from Christ, that the revenue of 
purgatory might not be diminished; and not to speak 
that all this doctrine of sacramental penance leaneth 
on false grounds, as namely on this for one, that sins 
only before baptism are forgiven when we are baptized ; 
that there are some venial sins not deserving eternal 
punishment ; it is to be detested, because it maketh 
Christ not solely and perfectly to saTe us from sin ; 
it maketh Christ not the purger of us by himself from 
* Qu. ' papists' ?— Ed. 



sin, which is affirmed, Heb. i. 3 ; while it doth make 
US to satisfy for ourselves, in regard of the guilt in 
part, and temporary punishment. Here are argu- 
ments in the text against it. 

(1.) That remission which is given upon a price 
more than sufficient to answer all the punishment of 
sin, that is not a half remission. 

(2.) That sin which is remitted or pardoned, that 
is not to be satisfied for ; to pardon is, without satis- 
faction, or any revenge taken, to forgive that which is 
committed against me. 

Should the king, when he might execute a traitor, 
not take his life, but keep him in prison, he should 
not forgive the fault, but change a greater punishment 
into a less. 

(3.) Again ; that which is given from the riches of 
grace, is no scant half pardon. 

But the remission which God glveth is from his 
rich grace. 

True it is, that God doth, after he hath forgiven a 
sin, take temporary correction still, as in David ; but 
to offer himself as a Father for our good, is one thing, 
to revenge himself as a Judge, for the satisfying of his 
justice, is another. The sting of revenging justice is 
pulled forth, from what time we have forgiveness ; this 
done, the evil is no curse of the law, and ergo, it may 
stand with full and free forgiveness.* Should some 
Turk have sentence pass on him to die for some mur- 
der, which amongst Christians he is found to have 
committed ; should Christians, between the sentence 
and time of execution, labour with him, and convert 
him to the faith of Christ ; should he now, when the 
hour of execution were at hand, being dulj* prepared 
to it, take baptism, I hope he should be fully forgiven, 
and yet he should have no release from this death, 
which by his murder he had deserved. In a word, 
there is no ground for this opinion, but it is only de- 
fended that the flame of purgatory might not be 
extinguished. Ask the question, Why doth this man, 
having after baptism fallen to some mortal sin, and 
then repenting, why doth he, on his faith and repent- 
ance, receive only forgiveness of the eternal punish- 
ment '? Is it that Christ his death is not as suffii-ient 
as before ? Are there not sufficient means ? Will not 
the same qualification in faith and repentance serve, 
that did before ? They say, the first is all-suflicient 
in itself ; they say, the sacrament of their penance is 
perfect; they say, if a man have such confession, sa- 
tisfaction, contrition, as do not put any impediment 
to the sacrament, then it sufficeth. Then, say I, ever}- 
man who receiveth pardon of the eternal punishment, 
by the sacrament, must receive pardon of the tempo- 
ral also ; for the sacrament sufficeth to give both. If 
he come with such contrition and qualification as doth 

* Which some see. and, erg'y, yield tliat haptism doth not 
take away all punishment in this life, but in the life to como 
it shall. It lakrth all away which wtvc to Lc sufl'ered in 
purgatory, aud uU penalties the church may enjoin. 



Veh. 7.] 



BAYNE ON EPHhISIAXS. 



57 



not put impedimcut, be receiveth tlio whole benefit ; 
if be come not with sucb, be receiveth no grace by 
niL'iius of it, no reniissiou of the eternal. 

8. Now followetb the third tbiug, to which I answer, 
AYe do believe romissiou of sius, because though we 
have it, in regard of God's sentence, and feel some 
eli'ects of it, as peace, joy, Ac, yet we see it not fully 
executed, nor shall not, till the time of refreshiug. 

Use 1. Now then, how should this comfort our 
hearts, that God bath dealt thus richly with us. Fear 
not, thou repenting, believing soul, feai' not sins past, 
present, to come, thy God hath put all from bis sight, 
and so that he keepeth no back reckonings for thee ; 
all the blame, all that is a proper plague or punish- 
ment for sin, is removed from thee. What would come 
to us under couJemuatiou, more pleasant than this 
word of pardon '? What can we believers receive more 
gladly than this general acquittance of all our sins ? 

i'se 2. This must make us fear the Lord. There is 
mercy with God, that be may be feared; mercy reach- 
ing to forgiveness, the word signitieth. For a traitor 
once pardoned in treason to be found a second time 
in conspiracy, how unthankful, how intolerable; so it 
is with us, i!cc. 

Use 3. Seeing we get this remission in Christ his 
blood, lot us lay it up and keep it carefullj'. We keep 
all things which testify our discbarge from debts. 
Let us lay up this by faith in our hearts, even this 
pardon iii Christ bis blood, which our God giveth us. 
It is a blessed thing to exercise faith in the promise 
and seals which we have received. Blany, measuring 
themselves in God's favour by feelings, when these 
fail, call all in question ; many seeking comfort no 
further than the smart of terrors drive them, and then 
giving over, at length are distressed with their old 
fears and donbtings ; for wounds over-hastily skinned 
break forth afresh. But not a few, never exercising 
their senses in apprehending this benefit, and so in 
careful laying it up, they cause God to hide that com- 
fortable experience of it, to the end they may seek it 
up, and keep it, receiving it, more careluUy ; as if one 
look loosely to plate, we will lay a piece aside for a 
while, and make one think his negligence hath lost it, 
that thus we may teach him to keep it more carefully 
when it is returned. 

Use 4. Let us maintain our spiritual liberty, in 
which Christ hath set us, hating these lying vanities, 
which would make the grace of God not to forgive, 
but to change a greater punishment iuto a lesser. In 
outward matters, we will stand for the utmost of our 
liberty, not sufl'ering a word of our charters to be re- 
strained ; and shall we bear it, that when God giveth 
us in Christ a pardon of all our sins, men should 
limit it to sins before baptism, of sins in regard of 
their eternal punishment '? In human matters, we 
hold that clauses which are in favour to us, are to be 
censured in the amplest manner which they may bear 
with probability. 



Doct. Observe, lastly, in the seventh verse, from 
whence it is that God giveth us pardon of sin : even 
from his rich gi-aco. This made the saints in the Old 
Testament lly to God's mauifold and tender mercies, 
and feel in them remission of sin. See Exod. x.\xiv., 
' Jehovah, gracious, merciful, rich in kindness, for- 
giving sin and iuiquities.' As if the riches of his 
grace were in this act above all others manifest : Isa. 
xliii., ' For my own sake do I put away thy sin ; not 
for your sake, but for my own name's sake, will I purge 
you, and wash you from j-our sins, you house of 
Israel,' Eiiek. xxxvi. We see that giving benefits, 
though it Cometh from kindness, yet it doth not any- 
thing so much testify the clemency and kindness of 
oiu- natures, as the bearing and passing injuries which 
do highly provoke us. This then is the fruit of God's 
most rich grace ; indeed, nothing but grace can for- 
give, forgiveness being a free pardoning of some 
otlence, without taking any revenge or satisfaction. I 
cannot forgive that fault, for which I take my revenge, 
or something which doth couuturvail the injury ofl'ered. 
Justice may cause revenge, but cannot forgive. 

OhJ. But how can God out of his rich grace forgive 
our sins, when he doth not forgive them, but upou the 
blood of his Son shed for us, as a ransom or redemp- 
tion '? That which we get upon a ransom tendered, 
that is from justice due to us, not fi'om free grace 
given us. 

Alls. JIany limit this sentence thus : that we receive 
on a ransom which om-selves tender, that is due, not 
on a ransom which is given us out of grace ; but this 
seemeth not to answer the dilficulty. For what I 
purchase with money never so mercifully bestowed on 
me, is mine in justice, though the money were not 
mine till mercy did furnish me with it. A price of 
redemption, <')y/<^ must be considered two ways: 1, 
as a thing demanded of justice, that she may iu heu 
do something upon it ; thus Christ's blood was no 
ransom ; for justice did not call him to this mediator- 
like and priestly otfice, nor bid him lay down his life ; 
2, it must be considered as a thing provided and en- 
joined by mercy, thai by it, as by a mean, mercy may 
do something justly, which otherwise she might not ; 
and such a ransom is Christ his blood, and eiyo, doth 
excellently accord with free grace, and the work of 
grace in everything. 

Ol'j. But when Christ bis obedience is such as 
ceaseth justice, bow can God out of grace release to 
this obedience, that punishment of sin, from which 
now justice in regard of it hath ceased ? 

Atis. Because the obedience of the son is due to the 
father, and may be required from the son of duty, to 
be rewarded at his pleasure. If my sou do that at 
my command, upon which I can demand ten shillings, 
I who have the right of my son and bis work, may 
take the whole, and yet give him of grace what I 
please. 

Use 1. It doth confute the former dream, that which 



.58 



BA\NE ON EPHESIANS. 



[Chap. I. 



the riches of grace doth, is full and perfect, no im- 
perfect forgiviug. Should the king imprison a man, 
when he might hang him, it were not an act of mercy 
pardoning, but an act of justice tempered with mercy. 

ObJ. But (say they) punishment abideth to those 
whom God forgiveth out of his mercy, as David, and 
those for whom Moses prayed that God would forgive 
them, according to his rich mercy. 

Alls. It doth so ; but it so abideth, that all guilt'of 
sin to God-ward is taken out of it ; as it is in the 
hanging due to a murderer, who, hard before time of 
execution, is converted and baptized ; in which case, 
if the abiding of the punishment do not let, bat for- 
giveness may be full and free, why should the remain- 
ing of punishment argue in the other a partial re- 
mission only ? 

Use 2. Secondly, This doth let us see what thank- 
fulness we owe to God. Should one forgive us some 
great debt, or shouldone pass by some provocations at 
our hands, full of indignit}', as David did at Shimei's 
sometimes, how would we tell of their love, and set it 
forth ! But what indignities have we offered our 
God ? What debt stand we into him ? The greatest debt 
of a thousand talents. Oh then we would love much, 
be much thankful. The want of this maketh God 
sometime hide the sense of forgiveness from us ; even 
as when plenty maketh his blessings no dainties, he 
doth take them from us, that we may seek after them, 
and learn to enjoy them with greater thankfulness. 

Use 3. Thii-dly, Let us like children imitate him, 
forgiving each the other, as he for Chi-ist his sake hath 
forgiven us. But of this hereafter. 

Now he Cometh to the second benefit ; which 
seemeth here annexed, not so much to begin a second 
branch of his enumeration, as to make us conceive 
aright of the order in which we come to receive re- 
mission from grace, viz., to prevent us that we may 
not think that in the first place forgiveness is bestowed, 
because that was first named, but that we receive 
pardon from grace, when now that rich grace of God 
abounded toward us in giving us wisdom and under- 
standing. Thus I conceive the coherence. Now, the 
points which are to be marked in this matter are 
these : first, the abundant i/racc of God, the principal 
cause of it ; secondly, the persons, to ».s, who have 
found in him remission of sin ; thirdly, the benefits 
in which this rich grace had formerly abounded, in 
' wisdom and understanding,' and these are in the 
eighth verse ; fourthly, the manner of working these 
benefits, viz., the revelation of the mystery of his will, 
which is amphfied partly from the efficient cause 
thereof, God's free pleasure, a.nd this is verse 9; partly 
from the ends, verse 10. 

Ver. 8. To return unto the eighth verge. Before we 
■can consider the doctrines, it is fit to open the true 
meaning of it. Our books read, ' by which grace he 
abounded toward us, in wisdom ;' ^as if this were the 



sense, by which grace he did abundantly give" ns all 
wisdom ; but this is not the meaning ; for abundance is 
not to be adjoined to the grace bestowed, but to God's 
grace bestowing. The abundant measure of the gifts 
is sufficiently shewed by the note of quantity, ' all 
wisdom ;' and the phrase doth not signify bij which, 
but in, or uith which, for here is no particle to intimate 
any such thing. The second case noting the matter, 
subject, wherein God is here said to have abounded. 
The truth is, as when we say. Such an one is abundant 
to me in his love, our meaning is. The love of such a 
one was abundant toward me ; so when he saith, God 
hath abounded towards us in gi-ace, or with grace, bis 
meaning is, the grace of God had been abundant to- 
wards us, who have in him the remission of sins. 

Ill wisdom and understandiiif/. These must further 
be opened. Wisdom is put sometime generally ; thus 
St James, chap, iii., useth it for a gift of the mind 
given us from above, which teacheth us to know, and 
inclineth us to do that which is good, and serving to 
some good purpose. It is taken more strictly, and 
then sometime it signifieth the doctrine of wisdom, 
the doctrine of Christ crucified ; sometime the grace 
by which we know and believe on Christ to salvation, 
even as faith is put sometime for the doctrine of faith, 
sometime for the grace and exercise of it, as now it 
actually believeth, 1 Cor. ii. The doctrine of Christ 
crucified, it is called the wisdom of God, predestinated 
to our glory, so in the first it is called the wisdom of 
God. Now, if the doctrine of knowing and believing 
on Christ be wisdom, needs must the grace by which 
we know and rest on him be wisdom, making wise to 
salvation. I take this to be principally intended, if 
not solely. Understanding is light supernatural of the 
mind, whereby it conceiveth the meaning of God, in 
his word and works, and pierceth into the nature of 
the things of Goil, of things spiritual. As wisdom is 
opposed to foolishness, so understanding to dulness, 
and to the superficial overture or childish shallowness 
of knowledge. Be not children in understanding, but 
in maliciousness. The doctors which boasted them- 
selves of knowledge in the law, because they did abide 
in the letter, and not go to the inward meaning of it, 
the apostle saith they did not understand the things 
they did speak of. Israel knew what God had done, 
yot not perceiving the end to which his great works 
tended, so as to follow and to cleave to it, they are 
said not to have an understanding heart. Knowdedge 
is a gift of the mind, which perceiveth the truth and 
falsehood which is in things ; it is opposed to ignorance. 
These two former words answer to Chockmah and 
Dinah, or Tehiniah,* which in the Hebrew are of like 
importance. For that note of quantity, all wisdom, it 
doth signif}' a rich measure in these things, not 
absolute perfection : ' Who enriched you with all 
speech, all knowledge,' 1 Cor. i. The sum briefly. 
We have found redemption in Christ through his 
* That is, n03n, and nj<3, or njun.— Ed. 



Ver. b.] 



BATKE ON EPHESIAN'f^. 



O'J 



rich grace, which ^lie had abundantly shewed us, inas- 
much as he hath given us wisdom, whereby we know 
and rest on Christ's salvation ; and understanding, 
which maketh us see into the things of God, yea, both 
of them in plentiful measure. 

Doct. 1. In which words mark three things : 1. That 
God giveth pardon of sins to none to whom he hath not 
first given wisdom and understnnding; he doth quit 
none from sin in Christ whom he hath not taught to 
know and believe on his Christ, 1 Cor. i. 31. God 
doth make Christ an author of righteousness to none, 
to whom he is not first wisdom, that is, who do not 
first receive the gift of wisdom from Clirist. Acts 
xxvi., Paul is sent to bring men from darkness to 
light, that so being brought to be light, that is, to 
have wisdom and understanding, they may receive 
remission of sins, aud inheritance with saints. We 
must learn from the Father, that is, we must be made 
to understand, before we can come to Christ. ' My 
servant by his knowledge shall bring many to remission 
of sin, shall justify many.' Look as it was in the type 
of Christ, none were healed by that brazen serpent 
who did not first behold it ; so here, if wo be not 
taught of God to see that Christ crucified, made a 
curse on the cross for us, we cannot bo healed of sin 
wherewith that old serpent hath stung us. Which is 
to be marked of them who presume forgiveness of sin 
in Christ, and yet have no wisdom, no understanding 
in the things of God ; whereas Christ will be avenged 
on all who know not God ; whereas God saiih, he 
hath no delight in a people of no understanding, nay, 
that he is augry with them to destroy thera. There 
is no sign so fearful as to live, especially, where 
means of the word are, without this understanding ; 
for it is a token that the God of the world hath power 
over such to keep them blindfolded to their endless 
perdition ; even as in the body, the eye which is still 
blind after the most sovereign ej'e-salve apphed, it is 
a shrewd presumption it is u-recoverably blind, and 
altogether helpless. 

J)oct. 2. The second thing to be observed is, that 
true wisdom and understanding are gifts of God's 
grace in Christ Jesus. We receive such wisdom from 
the first man as did now remain with him after sin, 
but this was no true wisdom, but rather an earthly, 
sensual, aud devilish wisdom. That wisdom therefore 
which is heavenly, making wise to salvation, must be 
from the second Adam, who is the Lord from heaven. 
Even as reasonable understanding is beyond the com- 
pass of that knowledge which the beasts have by kind, 
so is this understanding far beyond the reach of all 
that wisdom left in corrupted nature. To clear this 
point, observe these two things : first, that it is freely 
bestowed on us ; secondly, that it is a benefit, than 
which we receive none of greater use. Were it never 
so good a thing, yet if I did purchase it meritoriously, 
it were no grace to me. Were it never so freely given 
me, were it of no use no ways to me, it could not be a 



f ivour, much less a thing given me in riches of grace ; 
for that which is a gift of rich grace must come freely 
from the donor, and be greatly to the good of the 
donatory or receiver. Now, how freely we have this 
wisdom we all know, it is bestowed on us when all wo 
are at enmity against it, yea, count it foolishness. 
How behoveful it is for us, we may easily know, when 
the sight of the body is so precious a sense, when the 
reason which we have as civil men is so beneficial that 
a man were no man did he want it, for this doth lift 
him above the order of those inferior creatures ; how 
can it bo but this wisdom and light must needs be 
precious, by which we see God, Christ, those things 
within the veil, kept in the heavens for us, by which 
we are above ourselves and ail this world, to have 
ccmmunion with God, Christ, and angels, spirits pcr- 
fectcil, which maketh us far higher above the state of 
natural man than natural man is above the beast. 
Now then it being freely given, and a thing of all 
others most behoveful, it must reeds be a gift of the 
rich grace of God. 

Uae 1. What thankfulness then do we owe to God, 
who hath visited us with so precious a blessing. 
Should we be through frenzy out of our right minds 
a mouth or two, oh how graciously would we think 
God dealt with us to restore us again to our right 
senses, as we use to speak. But for him, when now 
we had through sin cast ourselves into all folly and 
spiritual lunacy, for him then to visit us, and by his 
almighty power to bring us to the understanding of 
the wise, it is such a blessing, for which he cannot be 
sufficiently praised. Let us praise him for his good- 
ness, and praise him for his faithfulness, for ho did 
promise that the hearts of the foolish should be made 
wise, that those who did err in heart should under- 
stand, and lo, he hath performed in to us. 

Use 2. We must take knowledge what we are by 
nature, men empty of true understanding. Did wis- 
dom come from nature, and grow out of the earth, it 
were not a gift of gi-ace in Christ Jesus ; no, the 
princes of this world's wisdom, such who have seemed 
to ransack all the creatures, from the highest star to 
the lowest mineral within the bowels of the earth, even 
these are as devoid of true wisdom, as the ass-colts of 
the wilderness. Men are out of their right minds till 
they come by faith and repentance to God iu Christ 
Jesus. What can the foolishness of folly work, which 
is in men while they are converted ? Folly maketh a 
man know nothing of these civil things. A fool cannot 
tell how many twice two are ; and what doth a natural 
man know of his estate by nature, of God's grace in 
Christ '? He knovveth not, nay, he cannot know the 
things of God, for ho counteth them foohshness. 
Secondly, a fool is unteachablo, not more unlearned 
than unteachable, Prov. xxv. 9. Persuade him, smile 
on him, chall' at him, nothing will enter ; so natural 
men : let God from heaven, and Christ by his ambas- 
sadors, beseech them to be reconciled to God; let tiod 



60 



BAYNE ON EPHESIANS. 



[Chap. I. 



threaten them with the eternal curse of his heavy 
wrath, nothing will sink into them. Thirdlj-, a fool 
juJgeth not aright of that civil end to which his life 
should serve. Wise civil men know that they live for 
the good of their countrj', and their own private ; but 
a fool wanteth this wisdom. And what do all natural 
men ? They see not what is the last end at which 
all their life should aim, as at a mark, viz., that 
through faith and obedience they may come to live 
blessed everlastingly with God. As a fool judgeth 
not of the end to which he Uveth, so he maketh no 
provision of means which tend to the good of other, 
or himself, and yet seeketh after a commonwealth of 
baubles, such as are his dagger, collar, cap, &c., for 
these are as good to him as the Tower of London. 
So it is with natural men : they gather a heap of 
transitory things, but lay up no treasure in heaven, 
which might stand them in stead for afterward. Again, 
though fools are thus poor and miserable, yet they 
think themselves to have all the wit, and have no 
sense of all their misery, for the eye of reason is out 
with which it should be discerned. Thus it is with 
natural men : they think they know what they have 
to do, they feel no want of grace, they see not 
their misery which is come on them through sin. 
To reckon up particulars in this kind would be too 
tedious. Wherefore, let us labour to see ourselves 
fools, that we may be made wise. It is a sign some 
beam of heavenly wisdom hath shined into the soul, 
which now findeth itself empty of true saving wisdom. 
_ Doct. 3. The third and last thing is, that God doth 
give understanding and wisdom plentifully to us whose 
sins he forgivcth. This phrase is often used, ' all 
knowledge,' Rom. xv. 14, 1 Cor. i. 3, Col. i. So 
James counteth it ' all joy ;' and seemeth to note a 
kind of fulness and rich measure in the things to which 
it is adjoined; see Col. i. 9 and 1 Cor. i.; and so God 
doth give us plentifully these things, wisdom, life, 
regeneration ; he sheddeth and giveth them abund- 
antly, James i., Tit. iii. This God did foretell, that 
after his Christ manifested, the earth should bo filled 
with his knowledge ; that he would pour out his Spirit, 
not give it by drops, but plentifully. Even as gracious 
kings and princes on earth will not only give things 
which are good, but will bestow them in such measure as 
may set out their prince- like bounty, so it is with our God. 
Now, for the further understanding of this point, 
we who believe may be said to have all wisdom : 1, 
in regard of excellency ; 2, in regard of the quantity. 
For the first, when a man hath one thing so good that 
it serveth him instead of all ; as if a man hath gold, 
silver, enough, we say he hath everything, because he 
hath that serveth him for every purpose; so, though 
this wisdom is not, for kind, all wisdom, yet being so 
excellent that it serveth us to all purposes, it may bo 
callcd_«// wisdom. But here is a further thing to be 
conceived, oven in regard of the quantity of it. Now 
it cannot bo said all in regard that it is absolutely full 



and perfect for degree ; for ' we know in part' only ; 
it must be said so then comparatively only. Now, it 
may be said all wisdom, thus in a double respect : 
first, in comparison of that measure which was given 
the believing Jew ; and thus every faithful Christian 
may be said to have all wisdom given him. It is a 
great speech, that the least in the kingdom of God 
shall be greater than John Baptist ; for look, as we who 
now are up after the dawning of the day and rising of 
the sun, have far more light than such who are in the 
night ; thus it was with the Jew, he had the star of 
prophecy as in a dark night ; we have the Sun of 
righteousness now risen over us, and frgo, our light is 
far greater than theirs. Secondly, Christians maj' be 
said to have received all knowledge, in regard of those 
who are more imperfect. As there are some Christians 
more carnal, weak, than others, so more ignorant also. 
For as this earthly understanding is not in that degree 
in a child or young man as it is in an aged, so when 
there are babes, j'oung men, old men in Christ, there 
is a measure in wisdom answerable to these ages, as 
it were, in Christ ; but St Paul here seemeth to set 
this down so as it may admit a common application, 
rather than otherwise. 

Use 1. Seeing then that God doth give wisdom 
plentifully to all, to whom he giveth pardon of sin, 
how fearful is their estate who even seem to fly from 
knowledge ! Some think it a dangerous thing to kaow 
much ; they will live without saving light rather than 
disquiet their sleep ; some hope if they be but baptized, 
and can [say] their prayers, creed, and that men must 
love God aljove all, their neighbours as themselves, 
they think they know enough, and who can teach them 
more ? Nay, even in these days of light, some will 
speak as if they would bring people to the old implicit 
faith. Some are so without understanding, that if you 
ask them any common question, they are ready to put 
it off, they are not book learned. Ask them a reason 
of that they do, they have nothing but a childish imi- 
tation, they see others do so ; they put ofi' understa,nd- 
ing more fully, as if it were a thing appropriated to 
our coat. Suspect yourselves. While the darkness 
of night abideth, who will think the sun is risen ? and 
how can the Sun of righteousness be risen in thy heart, 
who still doth remain in so great darkness ? Some 
cry out against much knowledge, they say men lived 
better when less was known ; as if they would set that 
on foot again, that ignorance is the mother of devotion; 
or were of the mind that men might have too much of 
their heavenly Father's blessing. Finally, such as 
upbraid Christians, counting it pride in them to take 
upon them knowledge in the Scriptures, or judgment 
in the particularities of divinitj'. 

Use 2. Let us seek to God for wisdom, seeing he 
will give plentifully, even that anointing which shall 
teach us all necessary things. As God hath not set 
any certain degree of sanctification which shall serve 
us for salvation, so he hath not stinted us to any cer- 



Ver. 9.] 



BAYNE ON EPHESIANS. 



61 



tain degree of knowledge, bat would have ns seek to 
be filled with all knowledge and wisdom, as ho would 
have us strive to perfection of holiness. Wherefore, 
though we see but things, as the Mind man did when 
now he was restored, yet we need not be dismayed while 
we strive to make proceeding. We take great pains 
to get the knowledge of earthly things, and we esteem 
it as a great benefit to have insight into earthy mat- 
ters, which belong to our estates ; but what is it to 
have this understanding in the things which concern 
onr heavenly condition, the rather let us seek, because 
God will hear us graciously. He who answered Solo- 
mon, seeking politic wisdom, and granted him above 
all he did think and ask, what would he do to us were 
our hearts set to beg heavenly understanding ? 

Use 3. This must comfort us who have received our 
part in this heavenly wisdom. Commonly the most 
Christians are counted good men, God wot, but simple 
souls, of no parts. The wisdom of God is folly with 
the world ; it is like the waters oi Shiloh, which, be- 
cause it giveth not the loud report, like these human 
wisdoms, it is not in request with men of carnal judg- 
ment. Lot this weakness be far from us. This wis- 
dom maketh the face to shine, is able to satisfy the 
soul : ' I care to know nothing but Christ, and him 
crucified ;' yea, to save the soul eternally, bringing it 
to endless glory. Such who have the wisdom to get 
honours and treasure here on earth, they laugh at all 
learning besides in comparison of this, counting that 
skill folly which a man may have and yet go bare foot. 
But how truly may we deem all that wisdom foUj' 
which a man may have, and yet lose his own soul ! 

Ver. 9. Having despatched the three circumstances 
which were included in the former verse, we come now 
unto the fourth, in this verse, namely, the manner of 
working this wisdom in us, in these words, having 
opened unto us the mtistenj of his xcill. Which is am- 
plified, 1, by the cause, God's good pleamre, the free- 
dom whereof is argued in the words following; uhich 
he purposed in Itintself, not considering anything in us 
which might move him unto it. Here is nothing 
needeth explication unless those words, the mijstenj af 
his xiill. Which phrase doth note out the hidden 
wisdom which the pleasure of his will ordained to our 
glory, and is for matter all one with ' the word of 
truth, the gospel of salvation," verse 13. The sum is. 

Which so rich benefits of wisdom and understanding 
he did work in us, when now he had opened unto us 
that secret wisdom which his will had ordained to our 
glory; that gospel of salvation, which he did out of 
his gracious pleasure, which within himself, not look- 
ing at anything in us, he purposed toward us. 

Doct. Observe, first, God worketh saving wisdom in 
none to whom he openeth not the doctrine of wisdom, 
the gospel of salvation. As God did promise that the 
hearts of the foohsh should understand, so likewise he 
did promise that all of us should be taught of him. 



And look, as the precepts of grammar and doctrine of 
logic must be made known and opened unto us, before 
we can get the art or wisdom of grammar and logic, 
so it is, we must have unfolded the doctrine of God's 
saving wisdom before we can have wrought in us the 
divine quality of this wisdom, which comtth from 
above. For further understanding it is fit to consider 
what things the opening of the gospel compreheudeth 
in it, or how God doth open this saving wisdom to us : 
1. Outwardly, by propounding the doctrine of it unto 
our ears, which he doth by his ministers. For this 
cause ministers are called such as teach others in wis- 
dom. Col. ii. the end ; such as feed with wisdom and 
understanding, Jer. ; such as make wise, as it is, 
Dan. xii. 3. For though it be read uise, the word 
hath an active signification, and importeth to make 
wise or bring to wisdom, as the next word doth not 
signify just men, but such as turn others to righteous- 
ness. Even as in great schools there are inferior 
ushers as well as the principal master, so it is here. 
It pleaseth God by man's outward ministry to open 
the eyes of the mind, and bring from darkness to 
light ; but man's teaching, which goeth but to the ear, 
cannot do this matter. We must therefore consider 
God speaking within the mind, by holding out some 
such light, and causing such an inward illumination 
as doth speak things no less to the mind than a word 
audible doth report them to the ear. This is it which 
we are said to hear and learn from the Father. Should 
not the Father speak and teach, we could not hear ; 
neither is it an outward voice, for all that hoar this 
voice come to Christ, which is not verified in the other. 
And this is that light which , diffusing itself through 
the word we hear, doth make the things of God visible 
to the soul. Even as not the air alone, but the air 
now enlightened, is the mean by which things are made 
discernible to the bodily eye. 

In the third place, we must consider that God doth, 
together with this illumination, which speaketh and 
propoundeth things within the mind ; he doth, I say, 
together'with it, open the eye of the uuJer.stanJing, 
the ear of the deaf heart, to see and attend unto it. 
This is called sometime the renewing the understand- 
ing, giving light, opening the heart to attend, remov- 
ing the veil. For if I will shew to a blind man any- 
thing, it is not enough to propound the object and to 
procure an external light by which it may be discerned, 
but I must restore the sight of the blind eye before I 
can shew it the thing proposed. So it is with us who 
are spiritually blind, before we can have opened to us 
the things of God. 

Use 1. The use of this is, first, to rebuke such who 
think they can be wise enough to save their souls, 
though they have none to open to them, to instruct 
them in this hidden wisdom of the gospel. Blindness 
and bold presumption accompany each other. But de- 
ceive not yourselves. Thou who canst not go to a 
town two miles off which thou never wentest to, but 



62 



BATNE ON EPHESIANS. 



[Chap. I. 



thou mu=t inquire and get some guide and direction, 
canst thou tind the way to heaven having no guide, no 
direction ? Thou who canst not learn thy ABC but 
thou must have a schoolmaster, why wilt thou imagine 
thyself able without help of teaching to learn this high 
point of wisdom, which teacheth to live happy with 
God, world without end ? 

Use 2. Let us attend upon the preaching of the 
word and the teaching of this wisdom, as ever we 
would have it begun or increased in us : ' Blessed are 
they who wait at her gates, at the posts of her door.' 
A speech borrowed from clients or patients who wait 
to have access to their learned counsel, and to the 
phvsicians whose advice they seek for. Yea, let us 
Beek for that inward teaching of God, in whose light 
only we come to see light. 

Pnct. Observe, secondly, that the doctrine of our 
salvation through Christ is a hidden secrecy. The 
apostle c lUcth the doctrine of Christ crucified a hidden 
wisdom, 1 Cor. iii. ; which the chief for wisdom in 
this world knew not: 1 Tim. iii., ' Without doubt,' 
Baith the apostle, ' great is the mystery of godliness ;' 
naming after points of doctrine concerning Christ 
Jesus. And needs it must be so, for the great volume 
of the whole creature hath not one letter or syllable 
in it of this wisdom. They reveal a wisdom, for in 
wisdom God made the heavens, and founded the earth 
in understanding, Prov. xiii. ; but those who knew this 
wisdom best learned nothing of this saving wisdom in 
Christ, 1 Cor. i. Again, there is no spark of Hght in 
man by nature able to conceive this secret. The wis- 
dom of the law the light of nature reacheth not, for 
the light of reason discerneth that God is to be loved and 
honoured ; that I am to do as I would be done to, and 
not after that measure I would not receive. But of 
saving mankind lost, by faith on Chi-ist and repent- 
ance, there is no light left which can trace any step of 
this doctrine. Thirdly, the knowledge itself is of that 
height, that from what time we have the Spirit which 
doth teach it, we cannot in this mortality know it 
anything as we should ; we see but in a glass, know but 
in part, like children which know not fully the things 
they know. Now, that which is hid in so great mea- 
sure from us, who are now light in the Lord, how 
great a secret is that in itself ? 

But to open this a little further. The gospel of 
salvation may be called a mystery in three regards : 
1. Absolutely, because it is a thing of itself, within 
the will of God, which no creature by itself is able to 
know. If a thing within my mind be such that no 
creature can know it, further than I make it known — 
none doth know the things in man but the spirit of 
man — how great a deep and secret is that which is 
within (jod himself! 2. Thus it ceased when God 
did first reveal it, but yet a mystery still in regard of 
the spare revelation, and small number of those to 
whom it was manifested. For a thing is not only 
Lid while I keep it in myself, but while I shew it only 



to some few persons more near me, it i-; a secret 
matter still. If the king acquaint some tivo or three 
of his most near favourites with a secret, it remaineth 
hid still, and a secret in comparison of things com- 
monly known. Thus was the gospel a mystery when 
it was made known to the people of the Jews only ; 
but continued no longer a mystery in this sense, 
when now it was notoriously published to all nations. 
3. Thirdly, the wisdom of the gospel is still a mystery, 
when it is now divulge J, in regard of those whose 
eyes are not opened to see it, and their ears bored to 
attend to it. As news so common everywhere, that 
they are no news, are still secret to such who, being 
deaf, have never heard of them ; thus it is at this 
day a hidden riddle to many Christians by outward 
profession. 

Use 1. Now the use of it is to rgbuke the presump- 
tion of men who think so of their understanding, as 
if a word were enough for them in these matters, who 
hope they are not to learn this point now ; yea, 
some proud shallow heads, who can find no things in 
the Scripture eloquent for phrase, or profound for 
matter. But this knowledge of Christ is so hidden 
in a deep, that nothing is to be compared for secresy 
with it in the whole world ; and when human arts 
are so abstruse, that we cannot conceive them without 
some reading and explaining of them, how can we 
find out this deep riddle of God, if we plough not 
with his heifer ? How can we understand the mys- 
tery of his word, if we have not an interpreter ? 

Use 2. This must move us to diligence and humble 
dependence on God for the teaching of us ; we must 
think upon them, commune of them, not in proud 
bashfulness conceal our ignorance one from the other. 
Above all, let us labour to see ourselves fools and dull 
of heart, that God may make us wise. Many are 
more prone to blame the preacher as confused, ob- 
scure, and I know not what, rather than themselves ; 
like the woman, which taken blind in the night, did 
blame the curtains as keeping the light from her, 
when the fault was in her blindness within, not the 
curtain without. 

Use 3. Thirdly, We see hence the love of God to 
tell us a secret, yea, a hidden secret within his own 
will. In what can his love be more testified ? John xv. 
15, ' I call you friends, for I have shewed you what I 
heard from ray Father.' When God revealed the 
secret of Nebuchadnezzar to Daniel, and Pharaoh his 
secret to Joseph, was it not a mercy for which they 
were thankful? see Dan. ii. ; and do not we account 
them to have found much favour? But this is above 
all, to make known his hidden wisdom, which sheweth 
us what things await us to everlasting, life and death. 

Doct. Observe, thirdly, that the reason why God 
revealeth or openeth the gospel to any, is his mere 
gracious pleasure within himself. Were it any dispo- 
sitions foreseen in men, then those should be called 
and taught who were of lost capacity and towardness, 



Ver. 10.] 



liAVNE ON EPHESIANS. 



63 



who were for civil carriage most unblamenble ; bnt not 
many wise, nor many of great wit, but babes and 
simple ones are called, yea, publicans and harlots 
■were made know these things when philosophers and 
Pharisaical civilians were excluded. To shew it in 
particular : as it is a grace of God to give his laws and 
ordinances, Ps. cxlvii. 19, so it is his mere grace 
that they are bestowed on any, rather than others. 
This is shewed in giving them to Israel, who were worse 
than Tyre and Sidon, than Nineveh, than the nations : 
Ezek. iii. 3, 'I do not send thee to a nation of a strange 
tongue ; they would hear thee :' ' Had these things 
been done in Tyre and Sidon, they would have re- 
pented : Nineveh repented at the preaching of Jonah; 
lo ! a greater than Jonah is here.' Yea, God is forced 
everywhere to upbraid them with stifl'-neckedness, a 
neck of steel ; with hard hearts, hearts like adamant; 
with brazen foreheads ; yea, to call them a gainsaying 
and rebellious people. Even as his pleasure carrieth 
rain to one place, and not to another, so he makoth 
his ministers drop the word of wisdom amongst some 
and not amongst other some : Mat. x. C, ' Go not to 
the way of the Samaritans ;' so Acts. xvi. 7, ' Go not 
whither thou intemlest, but into Macedonia. Now, if 
man's outward teaching be afforded out ot mere grace, 
how much more God's inward teaching, yea, his open- 
ing the e_ve of our minds ! In truth, as no reason can 
be given why one man's eyes were opened, one dead 
man raised, rather than all the rest, so no man can 
give a reason why these who now see and believe, 
should be made to see rather than others. 

This serveth to contuse those who think the word 
to be given or detained, according to something in them 
to whom it is given, or from whom it is detained, in 
them or their progenitors ; but we have shewed sufB- 
ciently that it is first sent amongst any freely, and if 
it be withheld from any it must be for their own 
deserts ; or some who have been before them, pa- 
rents to them, not for their own deserts ; for many 
of the heathen were not so hard-hearted and im- 
penitent as the Jew ; and for their parents' fault it 
could not be withheld, unless we would make particu- 
lar parents to stand for themselves and their children ; 
whereas, to be a typo of Christ, a public person stand- 
ing for him and his, doth agree to Adam as a thing 
appropriated to him, Rom. v. Yea, some think that 
the inward teaching which doth so teach that it 
changeth the mind, that this teaching, I say, is given 
to such whom God doth see as fit to work with it, and 
nse to this purpose ; as a captain setteth a man on a 
horse whom he doth see will manage him well. But 
this doth presuppose a connatural correspondency in 
corrupt nature, to the supernatural grace of God, and 
a power in nature to use grace aright, which hath long 
since been condemned as a Pelagian error, from these 
grounds, that we c:innot do anything which profiteth 
to salvation, out of Christ, that we are not fit lo think 
a good thought. 



The. Secondly, Let tis acknowledge God's free 
grace, that we have these things opened and re- 
vealed to us ; we, of mean parts for understanding, in 
comparison of other ; we who have been often more 
vile and viciously disposed than others. Let us ac- 
knowledge that he hath opened those things, and hid 
them from other, even because it so pleased him. 
Finally, let us labour to walk worthy these ordinances, 
to be fruitful in them, lest he say to us as to Caper- 
naum, ' Woe be to thee ; thou wert lifted to heaven, 
but I will throw thee down to hell.' 

Ver. 10. Now foUoweth the tenth versa, which is 
somewhat difficult, and, erpo, we must dwell a little 
on the explanation of it. First, we will consider of 
the connection it hath with the former, then of the 
meaning and parts of it, and so come to the instructions 
which it atfordeth. For the dependence of it on that 
which goeth before, it may seem brought in either as 
an explication of those words in the verse before, ' the 
mj-ster}' of his will,' or as an efi'oct intended by some- 
thing which is in the former verse reported. The first 
sense is to be taken up after this sort : God hath 
opened to us the mvstery of his will, out of his gra- 
cious pleasure. Where I mean nothing by the mys- 
tery of his will, bnt that he meant in fulness of time 
to gather to a head in Christ, with those things already 
in heaven, all things in earth, even an universal 
church, through the ftce of the earth. This cannot, as 
I think, be an exposition of those former words. For 
to say nothing that the gloss is harder than the text, 
words which are adjoined by way of construction are 
not commonly so far removed from them they con- 
strue, as you may see in the 7th and 13th verses of 
this chapter, and all abroad. Again, the apostle, 
by other equivalent tei-ms in the 13th verse, doth 
open what he meaneth by the mystery of God's will, 
viz., no other thing than the word of truth and gos- 
pel of salvation. Thirdly, the mystery made known, 
did work in them all wisdom and understanding, made 
them wise in good fnll measure to salvation ; but the 
knowledge of this, that God would call and gather to 
his Christ an universal church on earth, is such a 
point, in which men ma lo wise to salvation were long 
ignorant, as Peter himself. Now, then, if it be no 
explanation, then must it depend on the former, as 
an effect intended, and flowing from something before 
mentioned. Now the matters in the verse precedent 
are but two ; first, the revealing of the gospel to Paul, 
with some others ; secondly, the gracious good will 
which God did purpose within himself, concerning this 
benefit of opening his hidden saving wisdom to the 
sons of men. Some join it with the former ; God did 
open to ns, the Jews and Gentiles, the gospel, that 
thus he might, in that full time which he had ap- 
pointed, gather to all things now in heaven when he 
wrote, all the things in eartli also, even a church uni- 
versal. But neither would I sabscribe to this expo- 



6i 



I3AYXE ON EPHESIANS. 



[Chap. I. 



sition ; for, first, it taketh the persons to whom God 
is said to have opened the mystery, to be both 
Jews and Gentiles, yea. Gentiles principally ; whereas 
Paul, ver. 12, seemeth to appropriate this passage of 
his epistle, from the 7th verse to the 13th verse, unto 
the Jews only. Secondly, this taketh that fulness of 
times to note the fulness of that particular season, 
wherein God had purposed to pubHsh his saving 
wisdom to the Gentiles ; but the text hath it not the 
fulness of any certain time, as in Gal. iv. 3, but the 
fulness of times indefinitely and universally. Thirdly, 
the publishing of the gospel to all nations did not 
gather those just spirits before in heaven, but here 
they are as properly said to be gathered into Christ 
their head, as the things on earth ; as when God is 
said to reconcile all things in the blood of Christ, as 
well the things in heaven as the things in earth, recon- 
ciliation doth as properly agi-ee to the heavenly things 
as earthly, so here by proportion ; for otherwise he 
would have said, that he might gather to all things 
which were now joined to their head in heaven, all 
the things in earth also. Lastly, all in 'earth, through 
all times and places, were not gathered by that first 
publishing the gospel to Jew and Gentile, but all who 
then were ordained to life through the whole world. 
Now these are not all absolutely, but respectively, in 
comparison of that few and small remnant which, out 
of one nation, God sometime gleaned. 

It remaineth, then, that these words come in, as 
shewing the intended efiect which God did aim at, in 
his gi-acious purpose of opening the hidden saving 
wisdom to the sons of men, viz., that thus he might, 
in the fulness of those seasons, which himself in wis- 
dom fore-appointed, have gathered to a head in his 
Christ, all things ; both those who now were, by 
having this revelation, gathered in heaven, and all 
the things which are in earth, through all places and 
times, to the end of the world. This I take to be the 
truest coherence, both because gathering to a head in 
Christ is the efiect to which God doth destinate this 
gracious purpose of opening the gospel, and al<o for 
that this purpose of opening the gospel, outwardh- and 
inwardly, or at least inwardly, is extended to every 
one, through all ages of the world, who is to be united, 
as a member, to Christ the head ; so that no more, 
nor fewer, have been, are, or shall be, gathered, than 
those whom God did purpose to teach in every ge- 
neration. Lastly, the words fit no sense but this, 
which to shew we must search a little the meaning of 
them. 

First, touching the time; secondly, the thing to be 
done in time. In the time two things must be opened : 
first, what is meant by ' dispensation ;' secondly, by 
' fulness of times.' Bispenxation is a word taken from 
stewards, and such as have the keeping of things in 
common, and are to distribute them as they see fit, 
for singular persons and occasions. To dispense, 
then, is to distribute that I have in common, as is 



fitting in wisdom, to persons and occasions in par- 
ticular. 

Now the dispensation of times is put by a meto- 
nymy of the adjunct, for fulness of times wisely dis- 
pensed. 

The fulness of times indefinitely, universally not- 
ing the consummation of all those seasons succes- 
sively, which God hath appointed for the gathering of 
his children. 

But the thing to be done, mark the action, that God 
' might gather to a head in Christ ;' that is the force 
of the word. Secondly, mark the object of this action, 
' all things ;' that is, all persons, who in God's coun- 
sel belonged, as members making that body whereof 
Christ is head. Thirdly, note the point, as it were, 
in which all are to be gathered into one, or united, in 
Christ, ' in him.' Having propounded the object, he 
doth explain them by a distribution taken from the 
place; all things which now are in heaven with Christ, 
gloriously conjoined to him; and all who are in earth, 
that is, who are in all places, and all times, to be ga- 
thered to Christ in the earth. The sum of them is 
thus much. 

God, I told you, did open to us the gospel of salva- 
tion, which thing he did according to his gracious 
pleasure, whereby it pleased him to open it to all his 
chosen, which he purposed fseely within himself, that 
thus by opening his will, he might, in the consumma- 
tion of all those seasons which his wisdom hath dis- 
pensed, that he might, I say, have gathered, as it 
were, to a head, all things in Christ, both those mem- 
bers who had in their times this mystery revealed to 
them, and are now gloriously united to him in the 
heavens ; and all those who, by means of this revela- 
tion, shall in all places, and through all times, to the 
end of the world, be gathered upon earth, as it were, 
to one head in him. 

Thus we have, to my conceit, the most probable 
connection and meaning of these words ; we have seen 
the parts also into which they may be divided. Now 
it remaineth that we come to the instructions. 

Bod. 1. First, when he saith, that in the fulness of 
times in which God hath dispensed, God will do thus 
and thus, observe hence, that God hath set seasons 
wherein he will accomplish all his purposed will, 
Eccles. iii. He bringeth out everything beautiful 
in the season of it. As he bringeth things natural, 
the spring, summer, autumn, winter, every thing in 
season, so in all the works he will do about his chil- 
dren, whether it be the punishing of wickedness for 
their sake, the delivering his children from evils, the 
giving them benefits, he will bring them all forth in 
the fit appointed seasons. The Canaanite, when his 
iniquity is full and ripe, shall be visited ; Israel, 
when four hundred and thirty years expired, shall be 
delivered, Exod. sii. 41. When the seventy years are 
expired, Dan. ix., Christ, in the fulness of time, shall 
be exhibited. It cannot be, but that God should both 



Ver. 10.] 



BATNE ON EPHESIANS. 



65 



appoint times for every purpose, and execute in them 
the thing that he hath purposed. To design times is 
his prerogative : as a master of a family hath this 
power, to set ail times which he will have this or that 
business taken in hand, so Acts i. 7. Secondly, such 
is his wisdom, that ho only knoweth how to appoint 
the fittest season for all his works ; as the husband- 
man, it is his wisdom or skill in husbandry, which 
maketh him know the fittest seasons for earing, sow- 
ing, graffing, and such like businesses. Now look, as 
man's fidelity doth bind him, if ho hath said he will 
do this or that at such a time, to make his word good, 
and do it accordingly, so God's fidolity doth so bind 
him, that he will not but most faithfully execute all 
that good he hath purposed to us, in the seasons which 
with himself he hath dispensed thereunto. 

Uxe 1. The use is, first, to reprove our weakness, 
who think God often to delay. No; God is not slack, 
as men count slackness ; he doth but wait his fit 
opportunities, which his wisdom hath prefixed. If 
the husbandman do not reap at midsummer, he is not 
said to delay reaping, because it is not time to reap 
then ; so God, who doth never stay but till the fit 
time come, may not be said to delay. To our sense 
it seemeth otherwise ; but we must learn to judge 
righteous judgment. How long it is fit for me to 
purge, and when I must have restoratives given me, 
this the physician must prescribe. 

Use 2. Secondly, we must learn to wait on God. 
It is not fit we should teach him his time, make him 
be at our call, dance attendance at our wills. Supe- 
riors would take it in great snuff that their inferiors 
should offer them this measure. Again, we would not 
now in winter have midsummer weather, for it would 
not be kindly. Thus, in the winter seasons of any 
trial, we should not wish the sunshine of this or that 
blessing, before our God doth see it may be seasonably 
bestowed, remembering that the man who believeth 
must not make any preposterous haste. 

Doct. 2. Observe, secondly, that he saith, the 
gracious purpose of opening the gospel is that we 
might be gathered. Observe, that God, by opening 
to us the gospel, doth bring us to his Christ, chap. iv. 
Ho giveth a pastor and teacher who may outwardly 
reveal these things, that he may gather his saints, 
knitting them to their head and one with another; so 
he gave the priest, Levite, and prophet to this end. 
'How often,' saith Christ, 'would I have gathered 
thee, as a hen doth her chickens under her wing ! and 
you would not.' Look, as the news of a gracious 
prince calleth together subjects who were fled under 
tjTauny hither and thither, so the opening to us of 
this our King and Saviour, who must save us from 
sin, this doth make us fly home to him, as pigeons 
use to their own lockers. For the better understand- 
ing of this point, first, we must know that by nature 
we are many ways dispersed and severed ; secondly, 
the order in which we come to be gathered. 



For the first, we are disjoined from God our Father. 
The prodigal is the type of us, who was now wandered 
from his father's house, and would needs be at his 
own hand. By nature all are without God. Secondly, 
wo are scattered from Christ like sheep in the valleys 
of death running after the wolf, and leaving the Shep- 
herd of our souls. Thirdly, we are divided one from 
another, a man being by nature a wolf to a man, his 
feet being swift to shed blood further than God re- 
strainoth. 

Now for the order in which we are gathered : First, 
the opening of the gospel doth gather us into one 
faith. Secondly, by faith as a spiritual sinew or nerve, 
it doth unite us with Christ, making us to become 
one person with him, as man and wife in law make 
one person. Thirdly, it doth thus unite us with God, 
as a woman marr3-ii>g a man's natural son becometh 
upon it daughter-in-law to him, with whose son she is 
one by marriage. Yea, we are so much nearer to 
God, by how much God and Christ are more nearly 
united, than any natural son can be with his natural 
parent, who cannot have the selfsame singular being 
his father hath, but one in kind like unto him, and 
derived from him. Fom-thh", we by being gathered 
to Christ, are gathered to the whole body of Christ, 
to all who exist under him, by a kind of pure sub- 
ordination, as angels are spiritual generation from 
him, as it is in all redeemed by him, the angels be- 
coming ministering spirits for our good, and we most 
strictly knit with all both in heaven, earth, already in 
Christ ; not only that we are under one head with 
them, but we are quickened with one Spirit, and con- 
tained together, as the members of a natural body are 
both contained and quickened by one soul. Nay, we 
are gathered to all who in God's predestination belong 
to Christ. As one born of this or that man is not 
only linked with those brethren he hath in present, 
but hath a respect of consanguinity to all that may be 
gotten of him, so it is with us ; from what time Christ 
hath brought us, by a supernatural nativity, to be bom 
of him, we have a respect of near conjunction to all 
who arc in time to be brought to faith by him. Who 
can unfold the society which the gospel revealed 
causeth ? 

Use 1. The use is, fii-st, to move us that we would 
consider of God's gracious purpose, according to which 
he revealeth the doctrine of his Son to us. WTiat do 
we it for but to bring you to Christ ? Even as a 
friend, which goeth between his lover and his love, so 
Christ sendeth us with that his mind, that we might 
win you to him. It were happiness for a poor woman 
to be contracted to a man virtuous, wealthy, honour- 
able ; but what shall be thy happiness when thou 
shalt, by an unfeigned faith, have got thyself con- 
tracted unto Christ ? Refuse not wisdom sending 
forth her maids, Prov. ix. ; refuse not God sending 
out his servants, ^lat. xxii., and inviting you to come 
and partake in his Son Christ, and all his benefits, to 

£ 



■iM 



BAYNE ON EPHESTANS. 



[Chap. I. 



forgiveness of sins, ami salvation of your souls, lest 
you, by despising his grace, most highly provoke his 
indignation. 

Use 2. We see the vain slander of the world, who 
say the gospel marreth all fellowship. Indeed, it doth 
break sometime good fellowship, falsely so called ; but 
it breedeth and holdeth together all fellowship that is 
good indeed ; it bringeth us to have fellowship with 
Christ the mediator, with God, with angels, with 
spirits of just men departed, with the predestinate 
ones, whose names are written in heaven, with all in 
earth who are believing members in Christ ; it breaketh 
company by reason of men's corruption, which maketh 
them they had rather live thralls of Satan, in their 
ignorance and lusts, and customs of ignorance, than 
sutler themselves, yielding obedience, to be gathered 
to Christ. 

Dvct. 3. Observe, thirdly, from hence, that this 
pleasure of opening the gospel was proposed for 
gathering all things to Christ their head. Observe, 
that whosoever have been, are, or shall be gathered 
to Christ, they are brought to this by opening the 
gospel. God did purpose this grace of opening the 
gospel, not for our sake only, who are, from Christ to 
the end of the world, to be brought to him, but for 
their sakes who were then in heaven when Paul did 
write these words in hand. There is but one eternal 
gospel ; never was there other name made known, in 
which men might be saved, than the name of Jesus 
Christ, yesterday, to-day, and for ever, the only way 
of salvation. Abraham saw the day of Christ, and 
rejoiced ; yea, from Abel downward, it was by faith 
on that promised seed that they were accepted. What 
is the whole redeemed church ? A number called 
forth by God cut of the world, to partake in forgive- 
ness of sin and life eternal thi'ough Christ. When the 
whole church is a multitude of such as are called, and 
God's call is nothing but the inward and outward, or 
at least the inward opening of the gospel, to such 
whom he hath predestinated to salvation, it cannot be 
but that every one, who is of or belongeth to the 
•church, must have this wisdom of God opened to him. 

Use 1. It is to be observed, not only against those 
old heretics, but many deluded souls in our times, 
who are of mind that if they follow their conscience, 
and live ordrrly in any kind of belief, it will serve 
their turn ; but he that followeth such a blind con- 
science will find our Saviour's speech true, ' If the 
blind lead the blind, both will come into the ditch.' 
His conscience and he will both perish, if he learn 
not this way of faith and obedience to the gospel of 
Christ. 

Use 2. Again, it must teach us to come under this 
ordinance of God revealing his truth ; for this is the 
great drag which taketh all such good fish, such per- 
sons as belong to the kingdom of heaven. 

Doct. 4. In Christ, even in him. Observe who it 
is in whom we are gathered together, as fellow-mem- 



bers each with other. We are fitly said to be gathered 
in Christ together, both because he hath abolished the 
enmity betwixt God and us, and so removed that 
which did disperse us. 2. He doth call us, and efl"ec- 
tually draw us home in his time, even as shepherds 
do their llocks which are now scattered : ' When I 
am lifted up, I will draw all ;' ' How often would I 
have gathered you !' 3. ' In him ;' as in the same 
point we are all of us one. Even as all the families 
of the earth, in regard of Adam, their first parent, tie 
common root and stock of all mankind, they are all 
but one ; or as the subjects of England, Scotland, 
Ireland, are in our king united, and all made one 
body politic, so it is with the members of Christ in 
heaven and earth ; now being gathered under Christ 
their head, they must needs be gathered one to an- 
other, as fellow-members in one and the selfsame 
body, Rom. xii. ; there being not only a bond from 
Christ to us, even the bond of his Spirit, and from ns 
to Christ, even our faith, but a bond of love, the bond 
of perfection, which doth hold us one with another. 

Use 1. Let us, then, to preserve our union, walk 
with Christ and keep by him. Even as it is in draw- 
ing a circle with compass, and lines from the circum- 
ference to the centre, so it is with us : the more they 
come near the centre, the more they unite, till tbey 
come to the same point ; the further they go from the 
centre in which they are united, the more they run 
out one from the other ; so, when we keep to Christ, 
the nearer we come to him, the more we unite ; but 
when we run forth into our own lusts and private fac- 
tion, then we are one disjoined from the other. 

Use 2. Again, we must, seeing in Christ our head 
we are joined as members of one and the same body, 
therefore we must be so afi'ected each to other, as we 
see members are. The}" envy not one another ; the 
foot envieth not the eye; they communicate each with 
other; the mouth taketh meat, the stomach digesteth, 
the liver maketh blood, the eye sceth, the hand hand- 
leth, all fcjr the good of the whole : they will not 
revenge themselves. If going hastily one foot strike 
the other leg or foot, it will not strike again ; they so 
bear the burden one of another, that their afl'ection 
each to other is not diminished ; as if the head ache, 
the body will not carry it and knock it here or there, 
but beareth the infirmity, doing it the ease it may, 
yea, being well afi'ected to it no less than before. 
Now that God, who is love itself, teacheth us these 
things. 

Doct. 5. From this that he saith. All the things 
which are in henren or in earth, observe that there is 
no place in which are any members belonging to 
Christ but either in heaven or in earth. Thus, Col. i., 
the apostle did not know any belonging to reconcilia- 
tion, wrought by the blood of Christ, but they were 
either in heaven or earth. The Scripture doth not 
know but two kinds of men : some believing, passed 
from death to life ; some unbelieving, over whom 



Ver. 10.] 



UAYNE ON EPHESIANS. 



67 



wrath abideth. Though some have greater faith and 
snnctiticatioD, it mattereth not ; degree changeth not 
the kind ; a child is a m»u no less than a man for the 
kind of him. It acknowkdgeth not but two states : 
some as pilgrims here, wrestlers, soldiers, runners of 
the race; some as at home, having received the crown, 
the garland of victory. So it acknowledgeth but two 
times ; the one in this life of labour, which endeth in 
death, Eccles. ; the other of rest, after this life ended : 
' Blessed are thej- that die in the Lord, they rest from 
their labour.' In like manner, two places belonging 
to all faithful soldiers : the one is earth, in which they 
are for time of their warfare ; the other is heaven, 
where they rest, receiving the crown which belongeth 
to them. Even as those material stones were either 
hewing and polishing in the mountain, or transported 
and laid in the temple, so it is with us : either we are 
squaring and fitting here, or else we are by glorious 
conjunction laid on Christ, the corner-stone in the 
heavens. But some who will grant that, when Paul 
did write these words, which was many years after 
Christ's ascension, that then all were in heaven, but 
they will not yield that souls were there from the 
beginning, but only siuce Christ his entering thither. 
For answer, I say that the contrary doth seem clear 
to me, for they were taken to glory and saved as we. 
Now such as arc taken to glory are taken to heaven, 
for the Scripture knoweth no place in which God 
doth ordinarily display his glory but in heaven. 
Again, they were received into everlasting taber- 
nacles, Luke xvi. Now, if the godly at the instant 
departed were bestowed in any place but heaven, they 
then did go to mansions which they were to leave 
within a year or two, even then when Christ was to 
ascend. They whose pilgrimage and sojourning ceased 
with this life, they could not but be in their country 
at home after this life. Heaven is the country of 
saints: '0 our Father which art in heaven,' Ubi 
Pater, ibi palria. Those who walked as strangers hero 
on earth, because they looked for a heavenly Jeru- 
salem, a city whose maker was God, they leaving 
this earth were translated thither ; neither was there 
anything to hinder it : not their sins, for they which 
could not hinder them from sanctification, fitting them 
for heaven, could not hinder them from heaven ; not 
want of faith (who now hath that faith which Abraham 
and many of them had ?), no want of efficacy in Christ : 
' he was yesterday, to-day, and for ever ;' his death 
was effectual to cause them to find pardon of sin and 
the spirit of sanctification ; not any privilege of Christ, 
for not simply to ascend into heaven in soul was Christ's 
prerogative, but to ascend, soul and body, as heir of 
all things, and the author of salvation to all that obey 
him. Finally, the translating of Enoch, Moses, and 
Elias, seem to figure out no other thing ; wherefore, 
though David be said not to have ascended into hea- 
ven. Acts ii., it is spoken in respect only that he was 
not raised in body, and gone into heaven, body and 



soul, as the heir of all things and person who was to 
sit at God's right hand ; and though, Heb. ix., the 
way into heaven bo said not to have been opened, and 
then to bo new, the meaning is not that none went this 
way, but only to shew that the way was not really 
entered by the true high priest after the order of Mel- 
chisedec, as the repealing of sacrifices did shew that 
yet remission of sins was not obtained ; that is really 
received of our Surety, upon performance of that satis- 
faction undertaken, not that believers found not pardon 
of their sins under the former testament. Again, it ia 
one thing for a way not to have been traced at all, 
another not to have been fully manifested ; the latter 
was not under the Old Testament. To conclude : 
though it be said they received not the promises, say 
in their real exhibition, and that they were not per- 
fected without us, the meaning of which is not that 
they were not taken to heaven, no more than to deny 
that they had not forgiveness, or the same spirit wo 
have, but to teach that they had not before Christ 
that perfect state in heaven which now we and they 
are presently possessed of, for they did expect in hea- 
ven their Redeemer, on whom they had believed for 
forgiveness of sin and life, even as souls now expect 
the resurrection of the body, the second appearance of 
Christ to judgment, in regard of which things they are 
not perfected. Now hence followed a want of much 
light and joy, which on the sight of Christ, Godman, 
entering the heavens, did redound unto them, as wo 
in heaven now have not the fulness of joy which then 
we shall have when we see the accomplishment of the 
things we expect. While the fathers do set out this 
imperfection of their estate, the papists have fancied 
their limbus, which never entered into their hearts. 

Use 1. The use of this doctrine is first to confute 
such academical doubting spirits who will not say 
where they were : I mean the souls of the fathers 
before Christ's ascension. Certainly, unless we will 
be as fruitful in multiplying heavens as the papist is 
in his hells, we must grant them received into one 
only receptacle of blessed perfected spirits. 

Again, it sheweth the vanity of the popish limbiis 
and purgatory. They are well seen in hell who can 
tell you all the stories and chambers of it so exactly ; 
the truth is, they are Marcionites in this point, who 
did hold that the fathers had refreshing and ease from 
pain, but not salvation, and the reward of them was 
not in heaven. 

Use 2. Secondly, we see to our comforts, whither 
we shall be taken when this life is ended ; this taber- 
nacle dissolved, we shall have another not made with 
hands in the heavens. ' Ask,' saith God to Christ ; 
' I will give thee tho nations for thine inheritance.' 
What did Christ ask ? John xvii. : ' Father, where I 
am, there let these be, that they may see the glory 
thou hast given me.' The thief went from the cross 
to heaven, to Christ's kingdom, which was a short 
one if it were in limbos, which waa to be broken up 



68 



BAYNE ON EPUESIANS. 



[Chap. I. 



within a few hours' space. This should make us 
desire to be dissolved, seeing we shall presently be 
with Christ in heaven. ShonlJ we have waited for 
admittance into heaven as long as for the resurrection 
of our bodies, there were not that comfort ; but to fly 
forthwith to those blessed mansions, how willing should 
it make us to depart ! Who is it doth not willingly 
bid farewell to his smoky inn, when he knoweth that 
he shall come to his own house every way contentful ? 
Use 3. Thirdly, seeing heaven must find us when 
we leave this earth, let us send our treasure before 
ns. This earth is but God's nursery, in which God 
doth set his tender plants ; not that they should grow 
here still, but that he may transplant them in his 
time, and set them in heavenly paradise, where they 
shall abide for ever, Why, then, seeing our eternal 
mansion is there, what should we treasure here below ! 
Blen care not for furnishing things they must leave 
quickly ; they send all before to the places wherein 
they mean for their times to make abole. 

Yer. 11. In whom also u-e have been chosen to, or ob- 
tained, an inheritance. Now he cometh to the third 
blessing, even our glorification. Having laid down 
our justification, ver. 7, and our vocation, vers. 6-10, 
he doth set down this third before mentioned, in this 
11th and l'2th verses. We are to mark, 1, the bene- 
fit ; 2, the foundation of it ; 3, the end. The benefit 
hath reference to the 7th verse, ' In whom we have 
redemption,' in whom also we have obtained an inhe- 
ritance. The old books read it, ' We are chosen ;' 
the latter. We have obtained an inheritance. The 
word signifieth we have been chosen, as it were, by 
lot, to an inheritance. The ground sheweth us, first, 
our predestination ; secondly, the author of it, by him 
who is described from the effect, in which we are to 
mark, 1, the action, who doth work efl'ectually; 2, the 
object, all things ; 3, the manner, according to the 
counsel of his will, the end of this, and all the other 
benefits following. The words being easy, we will 
come to the instructions : 

Doct. 1. First, we see that being in Christ we find 
not only righteousness in him, but life everlasting. 
God doth not sot us free from sin in Christ, that by 
ourselves we might, by works meritorious, work out 
salvation ; but even as sin causeth death, so his grace 
through Christ reigneth to life eternal. Now, the 
order in which we receive this inheritance you may 
see, Acts xxvi. 18, Rom. viii. God enlightens their 
eyes, l)rings them to know and believe on Christ, that 
so they may receive in him, first, remission of sins ; 
secondly, inheritance with the saints. Those whom 
he bath called, he hath justified ; so those whom he 
hath justified, he hath glorified. Sin is a wall of par- 
tition which must be beaten down before the light of 
grace and glory can shine unto us. Now, sin being 
removed from us, who are with the natural Son, what 
should hinder but that we should be heirs, even joint 



heirs, with him ? Being one with him, we are the seed 
to whom was promised under Canaan the inheritance 
of the world to come. The better to understand this 
matter of our inheritance, you must know what it is 
in general. 2. In what order we come to receive it. 
That is an inheritance which I hold as the son or ally, 
or as out of favour I am written the heir of this or 
that man ; so whatever we obtain by our principal 
birth from Christ, that is our inheritance. That which 
we obtain is twofold : first, in this life we receive the 
first fruits, the earnest of the Spirit, and all our bless- 
ings are given to us as part of a child's part. Wards, 
while they are in their minority, have some allowance 
from their inheritance ; and parents will prove their 
children with some lesser stocks, to see how they will 
husband them, before they give them the full estate 
they mean to leave them ; so doth God. 

Secondly, we receive the fulness in the life to come, 
which standeth partly in prerogatives ; secondly, in 
the glory that shall be put upon our persons ; thirdly, 
in the things which shall be given us to possess. 
Some inheritances have prerogatives annexed, as to be 
Lord High Steward, Lord High Chamberlain ; so our 
inheritance hath this royalty annexed. We shall be 
kings and priests to God; we shall be judges of the 
world, and angels with Christ, standing by Christ as 
benchers and assistants in place of judgment. Our 
glorj' respecteth soul or body ; the soul shall be fiUed 
with the light of knowledge, even as the air upon the 
comiug of the sun to it is rather hght to appearance, 
than enlightened. 

2. Our love shall as a flame rise up to God. TMien 
the water which runneth in any channels is brought 
int^ one, it maketh a little sea. When all our self-love, 
love of wife, children, earthly things, yea, of sinful 
lusts, is turned into the love of God, then doubtless 
great and glorious shall be our love. 3. Our joy 
breaketh forth in praise. Who is able to utter, when 
here it is unspeakable sometime and glorious! The 
glory of the body shall be such, that it shall shine as 
the sun in the firmament, both from the glory about 
it and the glorious spirit within it, as a lantern shineth 
from the candle within it. For the things we shall 
possess, they are, in a word, all things : the world to 
come, the new heavens, and the new earth ; and the 
creature being a little thing, we shall possess God 
himself in Christ as our husband and all-sutlicient 
portion. 

Use. For the use ; first, we see that heaven cometh 
to us freely. Did we deserve it, and in efl'ect pay for 
it, it were purchase, not inheritance ; but it is not said 
simply an inheritance, but such an one as is assigned 
us by lot, for this word seemeth'^to respect that divi- 
sion of Canaan to the twelve tribes, whoso several 
seats were by lot designed. Now, if our inheritance 
cometh by lot, then it is not our own industry, but the 
divine disposition which worketh all in all in it. 

Use 2. This should cause us to rejoice. Oh, if meo 



Ver. 11.] 



BAYNE ON EPHESIAKS. 



(10 



have small things befall them in earth, their hearts 
are soou raised to rejoice in them ; yea, in the vain 
pleasures of this life, how are the hearts of men filled 
with gladness, who yet hang down their heads all 
amort while these things are piped ! Ah, alas ! there 
are too many who taste their pottage like Esau, better 
than their birthright. Oh, let us be ashamed, that in 
these outward toys, which are but like the shaking of 
a child's rattle, that in these our hearts should bo 
tickled, and with the matter of their freehold in heaven 
should not bo moved. This should make us rejoice 
when we are made heavy with divers temptations, 
1 Peter i. So they did in those apostolic times, but 
the hidden light of this star is not so discerned by us 
vbo live in this day of outward prosperity. 

Use 3. This would stir us up to aflcct these things, 
and be desirous of them. The creature groaneth in 
kind, waiting when this our inheritance shall be given 
us. What dead births are we who lie in the womb of 
the church militant, never ofl'ering to break forth 
into the heavenly liberty ! Children are so aflected to 
their earthly inheritances, that they sometimes practise 
against their own parents, aflecting over-timely pos- 
session. Great purchasers, if they make a purchase 
in the remotest parts, are not well till they have seen 
it; so should we be afiected toward our inheritance. 
Why hath God given us the first fruits, even as the 
spies did bring to the Israehtes some of the fruits of 
Canaan to make them long after it, and desired to be 
possessed of so good a land ; so doth the Lord give us 
to the like end the first fruits of the Spirit, to make us 
desire and long after the fulness thereof. 

Use 4. Finally, see the fear we are to walk with 
npon this consideration, Heb. sii. The greater thing 
we expect from any, the more must be our observancy 
toward them, and endeavour in all things to please 
them. 

iSow followeth the ground of all these benefits in 
time, having been predestinate, which is described from 
the purpose going before, having been predestinate, 
according to Jiis purpose; which purpose is argued 
from the author of it, who is not named, but de- 
scribed. In the description, three things are to be 
noted : first, his action or working ; ii7io tvorketh ; 
secondly, the object, all things ; thirdly, the manner, 
after the counsel of his uill. 

To speak a word of predestination according to pur- 
pose, which is here made the ground of all the former, 
and so to come to this description, in which we must 
dwell with more diligent consideration for the unfold- 
ing of it. 

For predestination see above. But it may be asked. 
What is this purpose according to which we are said 
here to be predestinate? Wereadof some purposed and 
ordained to the obtaining of life. Acts xiii. 1, 1 Thes. v. 
Now, God's purpose and ordinance touching the end 
doth seem to follow npon God's election ; for when we 
have a will to do anything, there followeth upon this 



in the mind a settled purpose to eflect it; so whea 
God hath loved some to life, there cometh to be as it 
were in God a settled purpose of bringing some to 
life, which once settled, all things come to be predes- 
tinated for performance of it ; and, Rom. ix., this may 
be grounded when he saith, 'that the purpose of God, 
which is according to election, might be sm-e.' Where- 
fore I deem foreknowledge, by which God now about 
to choose knoweth whom he will choose ; election, by 
which he setteth his love to life on some before other 
some, purpose settled of bringing some to life before 
other some. These belong all to the same benefit, 
viz. election. Foreknowledge, as that which goeth 
before; for God doth not blindly choose he knoweth 
not whom ; purpose following it, as a shadow doth the 
body ; and therefore where the one is named, the other 
by discourse are to be understood. He hath purposed 
us to attain life through Christ, he hath chosen us to 
attain life; as Rom. viii., 'Those whom he did fore- 
know himself to choose and purpose unto hfe, those 
whom he predestinated.' And thus you see why it is 
said predestinate according to purpose. But note here 
by what method the apostle doth gather themselves to 
have been predestinated, even a posteriori ; from this, 
that they were now called, justified, that they had re- 
ceived an inheritance by faith, he gathereth that they 
had been predestinate. Observe, then, 

Doct. What is the way to find ourselves to have 
been predestinate before all worlds ; even to find that 
we are called, justified, sanctified. We must go up by 
these stairs, or we cannot come to the height of God's 
counsel. Look as by the counterpane of a lease or 
will we know what is in the original will, which it may 
be is kept a hundred miles from us; so by these things 
written in our hearts in God's time, we may know and 
read what things it pleased him from everlasting to 
purpose towards us. But in this point we have before 
been large. 

To come to the description of the author of this 
purpose, according to which we were predestinate. 
The parts to be marked in it have been mentioned. 
Let us first, then, consider the meaning of the words; 
secondly, of the scope, for which they are brought in ; 
thirdly, of the doctrines to be marked in them. 

First, This word uorketh doth signify such a working 
which hath efiicacy to the bringing forth the being of 
that which it worketh. 

All things. Noteth out whatsoever things are, whether 
good or evil. 

Counsel. Noteth sometime the faculty of wisdom, 
which giveth advice touching things to be done, and 
means of doing them. And thus, according as the 
nature of the thing hath itself to him who giveth ad- 
vice, is something present and ready, sometime need- 
ing deliberation ; but deliberation, so far as it is grounded 
in imperfection of knowledge, and argueth doubtful- 
ness, cannot be ascribed, but only so far as it signifitth 
the maturity and ripeness of counsel. Secondly, 



70 



BAYNE ON EPHESIANS. 



[Chap. T. 



connsel signifieth not the faculty, but the effect, wise 
advice given in any case from that faculty of wisdom 
which giveth counsel. Thus we nnderstand when we 
say, AYhat counsel did such a one give you ? Kow, 
thus it is here taken for that wise order of things, and 
means which God's wisdom suggested. Lastly, it is 
to be considered, why it is called counsel of his it ill. 
First, because it is propounded to his will ; secondly, 
it is accepted of by his will. The meaning is, we ob- 
tain all these blessings before-named, having been pre- 
destinated according to that gracious pru-pose of God 
towards us, whose working bringeth about all things 
according to that wise order which his counsel did pro- 
pound, and his will for the liberty of it did freely 
accept. 

Now, the scope of this description tendeth hither, 
to prove that we attain the benefits before-named, 
having been predestinated by God's counsel (for pre- 
destination is an act of God's connsel, as I have said 
before) thereunto ; ho proveth this particular, by this 
general. He who worketh all things after the counsel 
of his will, he doth work these benefits in us, his coun- 
sel having predestinated us to them. But God worketh 
all things, &c. These are frivolous exceptions, that 
God speaketh only of the things before, which he doth 
out of his gracious pleasure ; for this were an imper- 
tinent superfluity to say, that God had wrought us 
these benefits, when his counsel had predestinated us, 
who doth work these benefits according to his counsel. 
He hath wrought them in us according to his counsel, 
who doth work them according to his counsel. 

Secondly, "Whatsoever things are according to God's 
counsel, those he is said to work ; for these last words 
may as well determine the subject, as shew the manner 
of his working. 

Thu-dly, What reason is it to say, he worketh these 
things after counsel ? as if all the works of God were 
not alike after counsel. 

Lastly, To say he speaketh of things he doth out of 
gracious pleasure, is in their sense, who except, frivo- 
lous; for he saith not, the counsel of his iudoxia, but 
of his ^iXri,aa. Beside that, the Scripture doth attri- 
bute those things, which as judgments God doth exe- 
cute in reprobates, to God's eu&cxla, mere free plea- 
sure : Mat. si. 25, and xiii. 11, ' Thou hast hidden 
these things from the wise ; even so, because it pleaseth 
thee.' Now, to come to the doctrines. 

Doct. 1. First, we see that everything which cometh 
about is God's eflectual working": ' Of him, by him, 
and for him, are all things,' Rom. xi. 3G, 1 Cor. viii. 
6. Things are of two sorts, good or evil ; good things 
are natural, or supernatural, such as are wrought in 
Christ. Now, all these the Lord's efficacy is in making 
them, yea, of nothing. Though man must have some 
matter to work on, God can give being, and call the 
things that are not, making them stand out as if they 
were. Secondly, his work is in sustaining them. He 
doth not leave those things, as a carpenter his build- 



ing, or shipwright his ship, but still is with them sus- 
taining them in the being received from him. That 
which bath not heat of itself, but is made hot (as 
water) with fire, it dependeth on fire to be kept in 
heat, and no longer than fire is under it, it will not keep 
hot. So these things, not having being of themselves, 
depend on him for their continual sustentation, who 
did first give them th^ir being. Thirdly, God's action 
is in them, governing them to that end for which he did 
make them. Things depending on another, are go- 
verned by that on which they depend. Beside, our 
servants depend on us, to be governed by us ; what 
are all the creatures but so many things ministering to 
him who is the Lord of hosts ? Not to speak that the 
same wisdom which teacheth us to get anything, for 
this or that purpose, doth teach us likewise, when now 
we have it, to govern and apply it to that purpose. 
So God's wisdom, which made all things to an end, 
must needs govern and use them to that end. There 
is no question in these things. For that anything 
should beget a thing like in kind to itself, it is not 
strange ; and that anj- workman should work anything 
like himself, is no wonder. The difficulty is in evil 
things. Evil is either of punishment or sin. Now, 
God is by himself an author of the first : see Amos 
iii. 6, ' Is there evil in the city, which I work not ? ' 
' Out of the mouth of the Lord cometh evil and good,' 
Lam. iii. 88. For punishment, though it be evil to 
his sense who sufi'ereth under it, yet it is good in itself, 
when now it is deserved ; as to execute a man is evil 
to him who sufi'ereth, good in the judge, who cutteth 
ofl' a hurtful member for the good of the public. Evil 
of sin is either of the fii'st sin, or the sins ensuing. 
Now these, to speak in general, neither of them are 
without God's eflectual permission. They who so are 
in God's power that they cannot sin without his suf- 
ferance, his permission is efl'ectual to the being of sin 
from them ; that is, necessary to this, that they should 
actually commit that they are inclined to commit. 
Now, thus it is with God, for he doth efl'cctually work 
some things by himself without others ; as the creation 
of all these things ; some things, in and with othere, 
working as instruments under him and with him. Thus 
he worketh all the works of grace ; some things by 
permitting others, and that when he could hinder 
them. Thus his efficacy reacheth to the being of sin, 
and this is most just in God ; for though evil is not 
good, yet it is good that there should be evil. God, 
who bringeth light out of darkness, being able to do 
good of evil ; and it is just in him to permit, where he 
is not bound to hinder. 

Use 1. Seeing then God's effectual work is in every- 
thing, let us labour to behold his work and to praise 
him in it. It is the workman's glory to have his art 
discerned. Look on the foulest thing that ever was 
committed, look at God's work in it, it is most holy, 
as that killing the Lord of life. Acts iv. 21. That look, 
as it is in those double two-faced pictures, look at 



Vrn. 11. J 



BATNE ON tPHESIAKS. 



71 



tLcm on one side you Fee monsters, on the other 
beautiful persons ; so it is in these wicked works, the 
same that man workcth sinfully, God worketh most 
holily. They work idtiii, but not ad idem. 

V^f 2. This is our comfort, that nothing can be in 
which our heavenly Father's hand worketh not. 
Earthly pirents, though provident, may have their 
children meet with many casualties which they do not 
intend before, but help when now they sec them brought 
about ; but nothing can be in which our Father's hand 
must not have a chief stroke before it can come to pass. 
This must quiet us, even for times to come, our secu- 
rity being in it ; yea, for whatsoever is befallen us, we 
must sustain ourselves even from hence, the efi'ectual 
working of our God is in it. We must hence, I say, 
sustain ourselves from being swallowed up of grief; 
we must not prevent hereby due grieving, and humb- 
ling ourselves under the hand of God. Hold this for 
ever, that nothing can fall out to us, in which is not 
the elTectual working of our heavenly Father. We 
cannot solidly fear God, if evil may befall us with 
which he is not willing, in which he hath no hand. 
We cannot have that patience in our evils, nor that 
comfortable security for times to come. Neither let 
any excuse his wickedness hence, for God's work doth 
leave a man liberty to be a cause, by counsel, of this 
or that he doth ; so that thou dost go against God's 
will advisedly, when he worketh his will in thee. And 
if a man do execute one raahciously, his murder is not 
excused, because the judge by him doth take away the 
life of the same man most justly. 

Doct. 2. Secondly, observe, that what God worketh 
or willeth, be doth it with counsel. Though his will be 
most just, yet we must not conceive of it as moving 
merely from itself, without anything to direct : ' With 
him is counsel, with him is understanding,' Job xii. 
13; and Isa. xlvi. 10, ' My counsel,' saith the Lord, 
' shall stand.' Even as the foot of the body hath an 
eye bodily to direct the moving of it ; and as the rea- 
Bonable will of a man hath a light of wisdom to go be- 
fore it ; so would God have us conceive in himself, 
that the light of advised wisdom is with him, in what- 
soever ho willeth or worketh. This is to be marked : 
first, that we may see how all things befalling us are 
good, for the Lord bringeth them about according to 
bis counsel, they seem good to his wisdom. Now, 
wisdom judgeth nothing good, but as it is fit to some 
good end ; now that which is fit for some good end, 
that cannot but be good. 

U:>e 1. Wherefore let us correct our thoughts. In 
many things we sutl'er, we think other courses would 
do better. What is this but to say. This befalleth us 
n<,t with so good advice ? AMiat but to teach God 
wi.-dom, that judgeth the highest things ? Let us deny 
our own wisdom, and give glory to God, acknowledg- 
ing that there is wiser counsel in everything we suffer 
than we can attain. 

J7^e 2. This may rebuke rash, indeliberate, and 



self-willed persons. Some, if a thing come into the 
head, turn them forthwith to it, as busily as if they 
would go nine ways at once. Some, again, are so self- 
conceited, that their will must stand, as if it were a 
law. Oh, it is a sign of small wisdom to be so strong- 
willed : Prov. xii. 14, ' He that heareth counsel is 
wise.' It is good to look before we leap, and to re- 
member that two eyes sec more than one. Solomon,, 
the wisest for politic wisdom, hath his sage counsel- 
lors, whose advice, while Rihoboam followed not, he 
did lose ten parts of his kingdom. It is in our little 
personal commonwealths, as in those wide ones, 
' where counsel fails, all goes to ruin,' Prov. xi. 24. 

Docl. 3. Coiiiist'l of his uill. That is, which his 
will propounded to it, did fi-eely accept. Observe 
hence, that what God willeth once, that he efl'ectually 
worketh : see Ps. cxv., ' Our God is in heaven, and 
doth whatsoever he willeth.' ' Who hath refused his- 
will ?' so Isa. xlvi. 10. We see in beasts that they 
have an appetite to that they move after ; in men 
that which they will, that they put out their power to 
efl'cct : so it is in God, if he will any thing, he doth 
work it effectually. That is a frivolous distinction of 
an effectual and an ineffectual will in God, which 
standeth neither with proof of Scripture, as in this 
place, nor with the blessedness of God, nor with the 
nature of things ; all that shewed him which his will 
accepteth, he doth efl'ectually work it. Against bless- 
edness of God ; for might God will a thing and not 
have it, he were not fully blessed, when to have every 
good will is more blessed than to want it. Against 
nature of things, for every thing which will and abi- 
lity worketh, if God almighty have will to any thing, 
the thing must needs follow. Where there is full 
power to work anything, applied to the working it, the 
thing wrought must needs foUow. 

Here some distinguish and say, that in things 
which God will do, his power doth work them efl'ect- 
ually ; but the things which God would have on con- 
dition from us, those his power doth not work : an 
old Pelagian conceit. Would not God have us walk 
in his commandments ? and hath he not said, that he 
will put his Spirit in us, and make us walk in them ? 
St Austin learned that God did promise to work 
mightily those things he requireth of us. If to have 
the conditional will be more happy than to want it, 
then God, who hath power to work the condition in 
us, will not want it. Not to say that this conditional 
is absurdly imagined in God, he must will the having 
a thing on condition which he will not work, and then 
it is impossible, unless the creature can do something 
good, which he will not do in him ; or on condition 
which he will work, and then he worketh all he will- 
eth ; or on such a condition which he sccth the crea- 
ture cannot perform, nor himself will not make him 
perform ; and this were idle and frivolous. 

Use l.'The use is, first, for our comfort. While we 
know that all that good which God hath willed to us, 



7i> 



BAYXE ON EPHESIANS. 



[Chap. I. 



he will work it for ns; faith, repentance, perseverance 
in his fear, sanctification, and salvation ; his will is, 
we should be raised up at the last daj' ; all these he 
will effectually work for us. Did our good depend 
npon our own wills, as things exempted from subjec- 
tion to his power, all our comfort were at an end. If 
the preserving me from evil, and bestowing on me 
good, depend not entirely for principal efficacy on God, 
farewell all religion. 

Use 2. We see them confuted that make God's will 
tend man's, and work accordingly as that inclineth ; 
which is to set the cart before the horse, to make the 
supreme governess come after the handmaid. We 
cannot go to the next town, but we must say, ' UGod 
will,' saith James. God can have nothing with man, 
no faith, no conversion, but if man will; and that not 
as coming to him in obedience, but as able to cross 
him, and resist his pleasure. 

Olij. He doth still work after the counsel of his 
will, seeing it pleased him to jield so to the liberty of 
his creature. 

Alts. Where learn they that God had suspended his 
omnipotency, and put the staff out of his hand ? The 
Scripture telleth us, that ' God hath the hearts of 
kings, to carry them as he will;' that the power that 
raised Christ worketh faith in us. 

Secondly, I say, that did God look to the will of 
another, as the rule of that he will work, he could not 
be said to work after the counsel of his will, though 
he might be said to work willingly ; as it is with ser- 
vants and subjects, who look to the wills of others for 
their dii-ection, of others to whom they are in power 
inferior. 

Use 3. Lastly, Let us, seeing all things are accord- 
ing to his will, yield him obedience in all things. It 
is fit children or servants should be subject to the will 
of parents and masters, how much more for us to sub- 
ject ourselves to his will, which is ever guided with 
unsearchable wisdom ! 

Having thus admonished what I deem fit to be 
spoken more generally, as fitting to popular instruc- 
tion, before I pass this place, I think it good to deliver 
my judgment touching that question. 

Quest. Whether Adam's voluntary fall was pre- 
ordained, and in seme sort willed by God, yea or no ? 
Or whether God did only foresee it, and decree to suf- 
fer it, not willing or intending that it should fall out, 
though he saw how he could work good out of it ? 

I will first set down the arguments on both sides ; 
secondl}', lay down conclusions opening the truth ; 
thirdly, answer the arguments propounded to the con- 
trary. Those who defend the latter, reason thus : 

1. That which maketh God cruel, and more cruel than 
tigers themselves, and unjust, is not to be granted ; but 
to make him will the undeserved fall and ruin of his 
creatures doth make him so. 

2. That which maketh God will an occasion of 
shewing his own wrath, is foolishly ascribed to God, 



no wise man will make work for himself to be 
angry at. 

3. That which fighteth with the end of God in 
creating man, that is not to be ascribed to God ; but 
to will the fall of his creatures, fighteth with his end 
he propounded, namely, that by serving him, they 
might live happy everlastingly. 

4. That which standeth not with God's truth in his 
word, is not to be granted; but that to say he did will 
and determine the fall, standeth not with his truth. 
His word saith, I would have thee come to life, and 
persevere in obeying me ; this saith, I will not have 
thee come to life, nor continue in obeying. Eryo, it 
maketh God to have deceived man. 

5. That which maketh God will the taking away of 
some guilt,* by which Adam should have been enabled 
to have obeyed, or to withdraw some grace, and so 
forsake him, before he had sinned, that is not to be 
granted ; but to make God will and decree that his 
creature should fall, doth infer the subtraction of some 
grace, and sufficient abilities to keep the law, and that 
while Adam yet had not offended. Ergo, it is not to 
be granted. 

6. That which he willeth, that he worketh, and is 
author of ; but the fall you say he willeth. Ergo. 

7. He who gave strength enough to have avoided 
sin, did forbid it in pain of death, he is not willing 
that sin should be ; but God did so. 

8. That which maketh God will that which hath 
disagreement with his nature, is not to be yielded ; but 
to will sin, is to will a depravation of his image, dis- 
agreeing with his nature. Ergo. 

9. That which taketh away man's liberty in sin- 
ning, maketh his sin no sin, and is not to be granted. 
God's ordaining that man should fall doth so. Ergo. 

10. He that punisheth sin, is not the author of sin. 
God doth punish it. Ergo. 

'; 11. He who doth give his Son all to death for the 
abolishing of sin, he doth not will that it should be ; 
but God doth so. Ergo. 

12. If God willed the being of sin to some ends, 
then he hath need of sin ; but he hath not need of sin. 

13. That which maketh God will the being of sin, 
that he may shew mercy in Christ, and shew mercy 
in Christ fur the taking away of sin, that maketh God 
run a fond circle ; but this doth so. 

14. He who cannot tempt to sin, cannot will sin : 
God cannot. Ergo. 

Now to prove that God did will, that through his 
permission sin should enter, or that he did will sin so 
fai- forth as that it should be, or the being of sin (for 
these are one), the arguments following are used : 

1. Ho who doth make his creature such who may 
fall, and setteth him in such circumstances in which 
he doth see he will fall, and then permitteth him to 
himself, he doth will and ordain that his creature, 
through his mutability and freedom, shall fall ; but 
* Qu. 'gift'?— Ed. 



Vl-.R. 11] 



BAYNE ON EPHKSIANS. 



73 



God msike'.h him such who mny fall, and settcth him 
in such circumstances, in which he doth foresee he 
will fall, and then leaveth him to fall. Kri/o. 

If au}- except, God doth make him such as may fall, 
and set him iu circumstances in which he will fall, not 
that he intendeth his fall, but for his trial, I would 
ask, why God, knowing such circumstances, in which 
his creature might possibly have fallen, not actually 
falling, and so have proved him without falling, why 
be did choose to set him in such, in which he did 
foresee that he would fall certainly '? 

2. That about which an act of God's will is occu- 
pied, tliat thing is willed. God's permission is an act 
of his will, and is occupied about sin, the entering or 
being of it ; ertjo, this is willed. 

The first part is plain. As love, hatred, fear, cannot 
be about anything, but the thing must be loved, 
feared, hated ; so here, neither doth man pennit any- 
thing, having power to withstand it, but he is willing 
with it. Now permission is so an object of will, that 
it is likewise an act of will, conversant about that 
which it permitteth. 

8. He who, prohibiting anything, nilleth it, or willeth 
it shall not be, he permitting anything, willeth it shall 
be. But God doth ever nill that which he hindereth. 

4. That which God so permitteth that he hath^his 
end in permitting it, that he willeth it ; for whatever 
hath an end, that so far forth is good ; whatever in 
any degree is good, that so far forth is a fit object of 
the divine will. Eut God permitting sin hath his 
end why he will permit it, as all grant. 

5. He who willeth the antecedent, on which'another 
thing doth infallibly ensue, he doth will that which 
foUoweth also. As God cannot will the being of the 
sun, but he must will the illumination following it. 

But God willeth to permit, on which infallibly fol- 
loweth the sin permitted ; otherwise God might per- 
mit, and the thing permitted not happen, which is 
absurd to think ; for then he might deliver a person 
np to sin, and he not fall into the sin into which be 
is delivered. For though the action of free will come 
between God's permission, delivering up, and the 
sin to which we are delivered and permitted, yet God 
doth never permit, but that the creature will fall most 
infallibly to that which is permitted. 

6. He who cannot but either will that sin should 
be, or will that it should not be, he hath willed that 
it should be; but God must either will it or nill it; 
erffo, he whose omnipotency is in the being of all 
things, he must will the being of all things. God's 
omnipotency is in the being of everything ; for look 
as if his knowledge be not in everything, he were not 
omniscient ; and look as if his presence were not in 
everything, he were not omnipresent, so if his power- 
ful will work not in everything, he is not omnipotent. 

7. No defect of an inferior instrument can trouble 
the work of an all-knowing and almighty artificer ; for 
the instrument cannot do anything, nor yet fail in 



anything, without his sufferance and knowledge. But 
a defect in an instrument, not intended and chosen 
by the artificer, doth disturb his work ; therefore 
Adam's defection from God's order was not without 
the will and intention of God. 

8. That which maketh God's providence more im- 
perfect toward man, is not to be granted ; but to say, 
God lettelh man fall into sin without his will ordain- 
ing it before, doth so. For God doth not only fore- 
know the evils which befall the basest creatures, but 
he doth ordain the falling of them forth. 

9. Whatever God's providence worketh to his will, 
is to have that be to which his providence worketh, 
for providence is joined with will, and of things willed; 
but God's providence doth set the creature such cir- 
cumstances in which it will sin ; doth keep back all 
efl'ectual hindrances which might hinder the creature 
from sinning ; doth intend the use of sin fallen out ; 
figo, God's will was that his creature should sin. 

10. That which taketh away the true ground of 
fearing God, solid trusting in him, patience in evil, is 
not to be admitted. But the opinion that saith that 
evil may befall us, which God neither willeth nor in- 
tendeth, maketh us we can neither soundly fear, nor 
stay on God ; for how can we fully fear and rest on 
him, in whose hand it is not entirely to keep us from 
all evil, or to bring about all that evil which may over- 
take us. Now to say that man had power to fall into 
sin without God's will or intention, doth affirm both 
these, viz., that it is out of God's baud to preserve 
us, for though he will, and intend our preservation, 
yet we may fall into evil, and that evil may befall us, 
which God doth not will, nor effectually bring about. 
I need not shew what a ground of patience is taken 
away, when we cannot think that God had any will 
or intention in that which is befallen us. 

11. He who may holily will and ordain to good 
ends and uses after sins, he may ordain the first also, 
and will it as a mean which he can use to his glory. 
This is thus shewed ; after sin, as sin, hath no less dis- 
proportion with God's nature, nor can be no more 
approved by him than the first. It must then only 
be respects for which God may will an after sin, 
rather than the first ; but if respects make sin a fit 
object of his will, the first putteth on as good respects 
as any other ; for it was fit the first sin should' be, to 
teach the hberty and withal infirmity of the creature, 
that he might take occasion of unfolding his mercy 
and justice, that his admirable wisdom, goodness, and 
power might be manifested, while he did bring good 
out of such evil. The assumption, but God most 
holily willeth and ordaineth after sins ; as for example, 
the unjust crucifying of Christ, Acts iv. 28, Acts ii. 
23. None are blind like such as will not see ; for to 
say that God would not that his Son should bo killed 
by the Jews' procurement, and the hands of sinners, 
but only that God would have him delivered into their 
hands, to suffer what God would have him to eudure, 



BAYNE ON EPHESIAXS. 



[Chap. T. 



is but an escape of a turn-sick brain, blinded with 
wilfulness ; for what is it but to say, God would not 
that bis Son should be killed by them, but given into 
their hands that be should be killed by them ; for it 
was death, even the death of his cross, yea, and that 
under the hands of sinners, that God did lay upon 
upon him to suffer. Neither doth it help to say they 
■were now refractory sinners ; for if sin in one, now a 
wilful sinner, doth by respects it hath and uses, 
become a fit object for God's will to will and ordain, 
then the sin of a creature defectible may be ordained 
also. 

12. That in which is God's counsel, in that is his 
will and work ; but God's counsel reacheth to^ the 
being of sin, otherwise sin should fall out God unad- 
vised. The proposition is in the test; his counsel is 
accepted by his will, and he doth work effectuallj- 
aftcr some manner that which his will allowetb, and 
counsel adviseth. 

13. That which is a truth must needs have some 
former truth, a cause why it is true ; and so there is 
no stay till we come to the first truth, cause of all 
truth. But that sin is a truth, ergo. 

14. If there were but one fountain of water, there 
could not be any water which were not thence derived ; 
so there where is but one fountain of being, whatever 
is found to be, must needs thence take the original, so 
far forth as it is esistent. 

Having heard what chiefly is brought in one judg- 
ment and other, we will lay down these conclusions 
for way of answer to those arguments which were 
first laid down, opposing the truth in this question, as 
I take it. 

Conclusion 1. God cannot possibly sin. He may 
work beside his rule who may sin. God's rule is his 
most just and wise will, which he cannot but work 
after, no more than he can deny his own nature ; 
ergo, he cannot sin. 

2. God cannot be author of sin in and with his 
creature, as he is of every good word and work ; for 
that which the creature doth, God being the author 
and principal worker of it, God must inform the 
manner of it by his commandment, and work it in him 
by his Spirit. But it is impossible for the creature to 
sin in working after that which is commanded him of 
God ; c/y/o. 

3. God cannot so far will sin as to approve it for 
good in itself. It hath no proportion to his nature, 
such as he cannot be author of in the creature, nor 
yet the creature work while it keepeth communion 
with him. Wherefore God cannot allow it as good in 
itself, though he hath liberty whether he will punish 
it thus or thus, according as he doth with freedom 
toward such things which he 
good, such obedience to his 
obeyed. 

4. Though God cannot will it as good in itself, nor 
approve it as good, yet he may will it so far forth 



cannot but approve as 
law had his creature 



that it shall be, as being able to work good out of it. 
God might have willed that none of these things 
should have been which had agi'eement with his nature ; 
and, ergo, by proportion may will that such things 
shall be which disagree in some sort from his nature ; 
for though these things are not good, the bting of 
them is good to him who can use it to his glory. 
God's efficacy, ergo, reacheth not to the essence, but 
to the being and beginning of sin ; for though the will 
of man doth make sin exist immediately, yet the will 
of man could not do it, did not the will of God give 
way by his permission. I see thieves coming to rob, 
and ready to enter at such a door ; I have power to 
shoot the bolt and lock it, so that they could not enter. 
Notwithstanding, having company about me to take 
them at pleasure, I leave all, that they may freely 
enter and take some booty, that so I may come on 
them, apprehend them, and bring them to their de- 
served end. In such an example, though the unjust 
will of these men did immediately make this robber}" 
exist ; yet I do make it exist more principally than 
they, inasmuch as they could not have done it had 
not I given way to them. Yet howbeit I am a cause 
why this robbery is committed in this place and at 
this time, in which I could have withstood, yet am I 
no cause to them of committing it. 

5. Sin, though it hath an outward disagreement, 
such as maj- be in a creature from the Creator, yet it 
hath no inward positive repugnancy or contrariency 
to God's nature, such as is twixt fii'e and water; even 
as the good created, though it hath an outward agree- 
ment with and resemblance to the Creator, yet it hath 
no inward agreement, such as is twixt nourishment 
and a thing nourished, for then should the divine 
nature inwardly in itself be better for the one and 
worse for the being of the other, and so should neces- 
sarily vnW the one and nill the other. Again, sin, 
though, as sin, it hath an outward disagi'eement, and 
be evil in the nature of it, yet is it not absolutely cvU 
to God as it is sin, but to the instrument sinning, in- 
asmuch as God can make sin, as it is sin, serve to divers 
good uses. No wonder, then, wicked men can use 
God's best things to evil. 

Sin, as sin, God can turn to an occasion of his 
glory; for not permission, but the thing permitted, is 
it which God doth take occasion by to give the pro- 
mise of the Mediator. He can use sin as siti for a 
punishment : Kom. i. 14, Because they did provoke 
him by idolatry, he did punish them with giving them 
up to buggery. These latter sins were not punish- 
ments, in regard they deserved further punishment 
and condemnation than the former, yea, a further de- 
sertion of God, but in regard of committing these acts 
themselves. Had God, by conversion, prevented fur- 
ther desertion and condemnation in one of these ido- 
laters, now come to masculine filthincss, his idolatry 
even in this act, once exercised, should have been 
punished. The sinful respect in this fact is more 



Veu. 11.] 



BATNE ON EPHESIANS. 



75 



penal than Jeserlion or punishmeut fullowing after. 
Goil ma}- use sin as sin for exercising his children. 
The cup of sutl'ering God rcacheth us is to be sinfully 
and injuriously handled. God would hiivo Christ not 
only die, but suffer, being innocent, an unjust con- 
dtiiination ; yea, the sinful manner of afflicting is 
heavier to God's children than the alHiction itself. 
Beside that, in many of their exercises, it is not the 
act which doth or could afflict them, but the sin of 
the act ; not speech from Shimei, but sinful reviling 
speech was David's exercise. Wherefore being not 
absolutely evil, but good to God in regard of the use 
of it, he may ordain and will it as good, or rather the 
good use of it. 

G. Though God's will and work may be in sin, yet 
it is not alike in the sin which his creature in inno- 
ceney may fall into, as it is in regard of that sin which 
be may fi»ll into when now he is for state sinful. 

7. God may furnish forth his creature so that be 
may per se* and yet may per aecidens, make defection, 
and he may will that his creature shall sin, being suf- 
fered to itself, by accident of its own liberty and ver- 
tibility. 

8. Or having made his creature so, that when he 
may obey, he will, in such and such circumstances, 
take occasion and willingly and wittiugly sin, God may 
decree to set him in such conditions in which be will 
sin, and leave him without putting any impediment, 
which in cfl'ect is to will that sin shall be by his per- 
mission. 

9. God may do that which may' directly bring a 
sinner to commit sin, as he may smite him with blind- 
ness in understanding ; for as death bodily is a good 
fern in the nature sinful of things, though not good 
to a living person, so is this blindness; pronity to sin, 
hardness of heart, good in themselves, though not good 
to man, who should be conformable to the law, and 
free from them ; good as inflicted, not as contracted 
and received. Secondly, God may suspend all actions 
which in any degree tend to hinder. Thirdly, God 
may provoke by occasions of sinning, not only set 
things, which he may take occasion to pervert. The 
reason of all is, it were just with God to consummate 
spiritual death upon his creature now sinful, and erfio, 
much more lawful to execute such a degree as is in- 
ferior. 

These conclusions premised, the arguments used 
for defence of the negative part may be more easily 
answered than many of those for the affirmative. 

Argument 1. To the first, it is denied that it is 
either cruelty or injustice in God to ordain that the 
creature shall fall through its own wilful defection, and 
60 glorify his justice in deserved punishment. To 
constrain the creature and make it sin unwillingly, and 
yet to determine to punish it, wore to punish it with- 
out cause, as delighted with cruelty. Secondly, I 
answer, as much may be objected against their per- 
* Qu. 'not^erw'?— Ed. 



mission, that which is cruelty and injustice not befall- 
ing savage men, that is far from God; but to set his 
child, never having offended him, in such a taking, in 
which he doth see he will certainlj* make away him- 
self, and not to hinder him, when be might every way 
as well do it, and that with speaking a word, is cruelty 
and injustice, far from savage men. Now all this dif- 
ferent divines confess of God ; first, that he did set 
him, being every way yet innocent, in such circum- 
stances ; secondly, that he could have hindered him, 
by suggesting some thought effectual to that end ; 
thirdly, that if God had thus hindered him, man's 
will should have been no less free, and God's primary- 
purpose should have been more promoted ; fourthly, 
that God determined, notwithstanding all this, ho 
would permit him fall. Revenging justice cannot bo 
glorious but in just punishment ; just punishment 
cannot be where there is no just merit on the creature's 
parts; just merit there can be none, if the creature do 
not wittingly and wilfully sin against God from tho 
voluntary counsel of it; enjn, as God will have tho 
end, so he cannot will the creature shall sin otherwise 
than from the wilful defectibility of it. 

Arijumcnt 2. To the second I answer, denying the 
proposition. God may will an occasion of manifest- 
ing his just wrath, or else he cannot will the demon- 
stration of his own perfections ; but to say God cannot 
efl'ect the shew of this or that perfection in himself, is 
over-harsh, and unbeseeming the power and wisdom 
of the Almighty. He who hath the creature so in his 
power, that he cannot make defection further than he 
willeth, he must needs will the being of that which his 
justice shall punish before it can come to be. Yea, 
it is so with men, that sometime they do draw this or 
that fact from another, with which they are justly 
angi-y so far as to punish it in the ofl'enders. Thus a 
master di-aw-eth forth the unfaithfulness of a servant, 
of which somewhat more in the last argument. This 
may be retorted. That which maketh God unable of 
himself to shew his perfections is not true, but that 
which saith ho cannot ordain or will the being of sin, 
maketh him unable of himself to shew his revenging 
justice; cn/o, it is absurd. 

Argument 3. The second part of that third argument 
is denied. It is one thing to make mankind iu some 
part capable of life, another thing to will and intend 
it should ail attain life. This latter was never in God; 
but God said, ' Do this and live.' 

Objection. This doth shew what God would have 
the creature take as his will, not what was his secret 
will within himself; or it shewed what way the crea- 
ture might attain life both for himself and his seed; 
but it doth not shew that God had this will within 
himself that his creature should with efl'ect perform 
this, for then he would have wrought it in his crea- 
ture ; even as the threatening doth not shew that it 
was God's final pleasure within himself that we should 
all lie in death if that we sinned. 



76 



BAYNE ON EPHE3XAN3. 



[Chap. I. 



Argument 4. The second part is again denied. To 
give a commandment to my creature to do this or 
that, which I am minded within myself he shall not 
do, is no untruth, when it is not for to deceive, but 
for trial or otherwise; as in Abraham, ' Offer thy son 
Isaac,' yet God's will was not to have him offered. 
The command, enjo, doth not lay down what was 
God's will within himself; for these were contradic- 
tory in the divine will, if he should be said to will in 
himself at the same time and not to will within him- 
self the offering of Isaac. Thus here it is no untruth 
for God to signify this as his will to Adam, that he 
should do unto life that in charge, when it was not his 
will to have him with effect perform it. And look, as 
God in his thi-eatening did signify as his final wDl that 
which was not his final pleasure touching mankind 
without any untruth, so here. 

Aiyument 5. The second part is denied. We do 
not affirm the subtraction of any grace he had, neither 
doth this follow on decreeing his fall, but only the not 
superadding of that grace whereby he would infallibly 
not have fallen. God's decreeing that he should sin 
out of his own voluntary doth not diminish any power 
he had, whereby he might have stood if he would, but 
doth only hold back that gi'ace which would have made 
him with eft'ect to will that thing which he was other- 
wise able. The not putting to grace no way due, 
which should make him infallibly stand, is one thing ; 
the subtracting of grace, enabling him to stand if he 
would, is another. 

Argument 6. That which he willeth, that he is 
author of and worketh. We distinguish that which 
he willeth so as to command it, that he is the author 
of to his creatui-e, and that he worketh in him. But 
to v.ill the being of sin is to will that his creature shall 
of his own accord, without his warrant, do this or 
that. 

Argument 7. He who gave strength enough to avoid 
sin, and forbade it on pain of death, would not have 
sin. Ans. It followeth not, but thus only, that he 
would not have his creature sin, so as the blame of it 
should redound on him. Had he willed that he should 
not have sinned, he would have given that grace with 
which he saw he would not have fallen. 

Argument 8. That is not to be yielded which 
maketh God will a thing disagreeing with his nature, 
as allowing it for good, not that which maketh him 
will it so far only that it should exist, and have being, 
for it is good that the evil should bo which God dis- 
alloweth ; or thus, that which bath naturally and iu- 
trinsecally a positive contrariety with God's nature, 
that he cannot will ; such a thing sin is not, for such 
contrariety cannot stand with the impassibility of the 
divine nature. 

Argument 9. God's decree taketh not away man's 
liberty ; God doth not by any outward force determine 
the will, but as being more intimate to it than it is 
uuto itself. If man can determine his will, and no 



way diminish his power to the contrary, how much 
more shall God be able ? Not to say that though man 
for exercise be determined to one, yet while he doth 
this out of free judgment, counting it such as he may 
do, or not do, he cannot but work most freely. 

Argument 10. He that is author of sin doth not 
punish it so far forth, or in that respect in which he 
worketh it. Again, God is not said author, but of 
such things which he doth not morally by command, 
and physically bj' inward operation work in us. They 
should say, he that punisheth sin willeth not that sin 
should be, which is false. 

Argument 11. He^who giveth his Son to abolish 
sin, he doth not allow sin as good : this followeth, or 
he would not that it should still dwell in those for 
whom his Son eff'ectually suffereth. But it will not 
follow, that whoso giveth his Son to abolish it, never 
willed the existing or being of it ; these may be sub- 
ordained one to the other. 

Argument 12. That which God willeth for ends, 
that he hath need of. 

Ans. God is all-sufficient, not needing anything out 
of himself ; nevertheless, upon supposition that God 
freely will have some ends, those things are in some 
kind necessary, which his will guided with wisdom 
chooseth, and his counsel adviseth as behoveful to 
such purpose. Thus the being of sin may be said 
needful, so far as it signifieth a matter advised by 
counsel, and chosen by God's free pleasure as fitting 
to such ends which he propounded. The denial of a 
wise man is respective to this, that sinners think 
there is such need of their sin as may excuse them in 
sinning. As Peter saith, God was not slack, as men 
count slackness, so he saith, God needeth not sinners 
as sinful men think him to need them. 

Argument 13. It is a cuxle which Saint Paul is not 
ashamed of, God shut up all under sin, that he might 
shew mercy on all. We see every day he woundetb, 
that he may heal again ; he bringeth to the grave, 
that he may raise up. 

Argument 14. To that in James, it is true, first, 
that ' God doth not tempt any man,' so as man can 
excuse himself ; secondly, he tempteth not the creature 
to that which is sin uuto him, or merely aiming at 
the seduction of the creature ; for this darkness of sin 
goeth into light, this evil is good, so far as it is an 
object about which his will may be occupied ; never- 
theless, God may lead the creature into temptation, 
suff'ering the devil to tempt, and God may prefer such 
objects to his creature, on which he doth see that he 
will sin, and intend that he shall sin accordingly as 
he doth see him inclined. This is not to be an author 
of sinning to his creature, but to detect unto good 
purpose the defcctibility which he doth see to be in 
his creature. It is then denied that he who ordaineth 
that his creature shall fall, or willeth it, becometh a 
tempter to his creature to fall, or sin against him. 
As God willed that sin should be, so he willed that it 



Ver 13.] 



BAYXE ON EPHESIAN3. 



77 



should be by the will of man freely obejin" the sednc- 
ing suggestion of the devil, anJ perverting by accident 
such things as should have coutaiucd him iu due 
obedience. 

Thus have I endeavoured to unloose this Gordian 
knot, which hath exercised the wits of the learncdest 
divines that ever were. In a point of so great ditH- 
culty, I presume not peremptorilj- to detine, but sub- 
mit all that I have conceived for the opening of it to 
the judgment of the church of God. 

Ver. 13. Now followeth the end why we are said to 
have obtained an inheritance in Christ ; in which we 
are to consider, first, of the persons ; secondl}', the 
end itself. The persons are described from the eft'ect, 
their hope, which is amplified from the circumstance 
of time, and the object about which it was occupied, 
< Who hoped in Christ first of all ;' that is, then when 
as yet the Gentiles were not called to believe and 
hope on him ; which here is mentioned to their 
honour. The end is, ' that we might be to the praise 
of his glory,' that is, to the setting forth both by 
words and works of his glorious mercy ; so ijh>rij is 
taken, Rom. ix., as it is above- noted more at large. 

Doct. 1. Observe then, that this is set down in com- 
mendation of the Jew, that they first hoped on Christ ; 
whence we learn, that to be brought to faith before 
others, is a prerogative which persons so called have 
above others. The Jews had a promise that Christ 
should be given them, and seek them first. It is 
Israel in whom I will be glorious through thee ; 
accordingly, Christ did walk with them as the minister 
of them who were circumcised, and did charge his 
disciples to keep them within the same bounds, to 
seek the lost sheep of Israel ; accordingly, a church 
was gathered amongst them. Though for their number 
they were but few in Christ's time, in comparison of 
the multitude which would not receive him, yet the 
kingdom did sutler violence, the poor did receive the 
gospel ; j'ea, after his ascension the church in Jeru- 
salem did grow numbersome before the gospel was 
carried to the Gentiles. Now, this is here set down 
as an honourable circumstance, that they did believe, 
when yet the Gentiles were strangers from the cove- 
nant. When subjects have made a revolt from their 
lawful prince, those who shall first return and receive 
again the lawful king, it is unto their commendations. 
Thus, 2 Sam. xix. 15, it was Judah his praise to be 
first in fetching home David their king ; so for us who 
have made defection from God and Christ, it is our 
glory to be with the first in receiving him our true 
David and king. Again, the first-born hath a privi- 
lege, and so here it was a privilege of the Jew, that 
he was the first begotten to the faith. 

C/ie 1. Let us then acknowledge with honour this 
circumstance in others ; have they been long in the 
fuith before us, we must honour this antiquitj". The 
young rise up before the ancieut^in uatore, so should 



it be with us who are babes, when we meet with them 
who are old men in Christ ; see llom. xvi. 6. Paul, 
mentioning Audronicus and Junia, doth not omit this 
circumstance of honour, that they were before him in 
Christ ; and so he doth repute it the honour of an- 
other that he was the first-fruits of Achaia, 1 Cor. 
xvi. 

Uae 2. This must move those who are before others 
to walk worthy this dignity, by adorning this their 
ago in Christ with graces correspondent, viz., experi- 
ence, wisdom, weanedness, all kind of mortification. 
Should one of fifty have no more wisdom nor staid- 
ness than another at fifteen year old, it were able to 
make their age despised. Let us look to this ; many 
that were first prove lafst, even as it is with these 
Jews, then before all, now behind all. 

Docl. 2. Observe, secondly, what is the end of all 
our benefits we attain in Christ, even this, that we 
may set out his glorious grace and mercy towards us ; 
for this is not brought in as the end of God's predes- 
tination, but of our obtaining an inheritance in Christ. 
Our faith, our redemption, our glorification, all is to 
the glory of Christ. Even as it is the glory of kings 
to have their subjects yield them homage, and swear 
them allegiance, so this obedience of faith is a spiritual 
homage which the subjects of Christ's kingdom do 
yield unto him. Our redemption, whether we look at 
the thing itself wrought, or the intention of him work- 
ing it, is to the praise of his glory. If princes out of 
their clemency send and ransom some subjects, the 
very deed is much to their glory ; so it is in this re- 
demption of Christ. Now the end why we are bought 
with a price, both soul and body, is that in both we 
might glorify him ; the inheritance given us is to the 
praise of his glory, yea, all the glory tfiat shall be put 
upon us in heaven shall be his glory. Look, as the 
inheritances, dignity, riches, glorious pomp of sub- 
jects is to the praise of the glorious bounty and power 
of those kings to whom they live subject, so here, see 
2 Thes. i., the end why we receive this inheritance of 
light is, ' That we might set forth his virtues, who 
hath called us into admirable light,' and that it might 
so shine forth before others, that they might glorify 
God and Christ. 

Use 1. Let us then endeavour ourselves to set forth 
the praise of him who doth give us all those spiritual 
benefits in which we partake. Let our words, let our 
works, let our whole man, be at his command, ser- 
viceable to him. The church in the Canticles, she 
doth so praise the beauty of her spouse, that she 
awaketh others. We should so from our hearts set 
out the praise of our Christ, that others might by our 
means be brought to inquire after him, and ask, ' Who 
is thy beloved ?' Those who find bounteous lords on 
earth, how will they tell of their atVability, liberality, 
of every circumstance wherein they do them any grace 
and favour ! How will they protest tliemselves de- 
voted to their service, drinking healths npon their 



78 



BAYNE OX EPHESIAXS. 



[Chap. I. 



knees to them ! How impatient of anything which 
doth so much as in show tend to their disparagement ! 
What a shame is it that we should walk, neither feel- 
ing our hearts affected, nor yet opening our mouths 
to praise him who hath redeemed us, and brought us 
to the hope of an immortal, incorruptible inheritance ! 

Having in the end of the sixth verse shewed that 
all of us come to receive in Christ the grace shewed 
in time, as well as that which was given us before all 
worlds, he doth prove it, first, from benefits given to 
the Jews unto this thirteenth verse ; secondly, from 
benefits bestowed on the Gentiles. Now this matter 
is first handled simply to the end of this first chapter ; 
secondly, is set down comparatively, illustrated from 
their former estate in miserj'. Now, in setting down 
the benefit, we must first mark the benefit itself which 
they are said to have received ; secondly, the effect 
which this mercy shewed them had in Paul, whom it 
moved to pray for them. In the benefit, these par- 
ticulars are observable : 1. In whom they received it, 
' in Christ.' 2. Who receive it, ' even ye ;' for this 
circumstance, ye is set out, as it were, in text letters : 
Ye who were before without God in the world, who 
walked in the vanity of your minds. 3. The order in 
which this benefit did befall them, which is to be 
gathered from the precedency of two other : 1, of 
hearing ; 2, of believing. The hearing is amplified 
from the object, which is propounded more indefinitely 
' the word of truth,' expounded more distinctly ' the 
gospel of salvation.' The second thing going before 
it is faith, ' in whom also having believed.' 4. The 
last thing is their benefit, which was their sealing, in 
which we consider, 1, their sealing ; 2, the seal and 
sealer, viz., the Spirit, set down more generally from 
his holiness, inherent to his person, from this eternal 
circumstance, that he was the Spirit fore promised. 
In the fourteenth verse he is described more particu- 
larly, from that respect in which he is to the saints, 
viz., ' an earnest," &c. 

The sum. As we in Christ have been thus blessed, 
so in him even ye Gentiles, sinners, when ye had 
heard the word of truth, the gospel of your salvation, 
in him, I say, even ye, when ye had not heard only, 
but also believed, were sealed with the Holy Spirit, 
which had been before promised unto life eternal. To 
omit the first cLixumstance, which hath met us before, 
and the second also, which doth give occasion to con- 
sider what impure persons the Lord doth choose to 
sanctify, we will come to the third and fourth points 
propounded : first, handling the general circumstances 
of them ; secondly, touching those things which may 
by the way be pointed at in them. 

Doct. 1. You, uhfii you had Iward, were sealed uith 
the Spirit. Observe how God, by hearing his word, 
doth bring us to be partakers in his Spirit. Hearing 
is everywhere made the beginning of our coming to 
God : ' He that hearcth, and learnelh from the Father,' 
John vi. ; ' If ye have heard and learned Christ, as 



the truth is in Christ,' Eph. iv. 21 ; ' The word hath 
been fruitful in you, from what time you heai-d,' etc., 
Col. i. This was the sense by which first death 
entered : Eve, hearing the serpent, was seduced ; and 
this is the sense by which we are restored. Look, as 
the ground cannot be quickened with fruits till it re- 
ceive seed aud the dews from heaven, no more cm our 
soul be quickened with the Spirit, and fruits of the 
Spirit, till by hearing it hath taken in this seed im- 
mortal, drunk in this heavenly shower of God's word. 
Xow it is not every hearing which is accompanied 
with the Spirit, but hearing with the heart, so as the 
heart is affected to do that it heareth. There is a 
hearing with the ear bodily ; thus many may hear 
who do not understand, and, iiyo, hear and do not 
hear. If outlandish men were here, such as did only 
know their own foreign language, we might talk loud 
enough in English, not fearing their hearing of us. 
There is a hearing joined with understanding, when 
yet the heart is not affected to do after it, and this 
hearing is no hearing also. If one hear us asking him 
to do this or that, if he have no mind to perform it, 
we say he cannot hear on that side. It must, erijo, 
be such hearing as Lydia heard with, whose heart God 
opened to attend to Paul's preaching. 

Use 1. The use of this is, to let us see that where 
there is much hearing, yet the word is not there heard 
as it should be. Who cometh to have his heart burn 
within him ? to be filled w-ith the Spirit by hearing, 
by being taught, being admonished ? It is pitiful. 
We may observe some like Judas, who was, when now 
he had heard Christ, and taken the sop, he was filled, 
but with Satan ; they are viler after hearing than 
before, and the most like children when schooling 
time is ended. Nay, it is to be feared that some with 
hearing are grown past hearing ; as those who dwell 
near the continual roaring of mighty waters, they was 
deaf, through continual hearing such vehement noise, 
so that they cannot hear anything at all ; so many, 
the sound of God's word hath so long beaten thtir 
ears, that they cannot discern anything in it, whatever 
is spoken. 

Use 2. Secondly, this must teach us to attend on 
hearing. Wouldst thou k ep the Spirit from being 
quenched ? Despise not prophecy, hearing the Scrip- 
tures opened to thy use. Even as the conduit-pipes 
carry the water hither and thither, so doth the word 
convey the graces of the Spirit into our hearts. It is 
a peal to bed when men can be without hearing, not 
feeling need of it, as sometimes they have done. 

Docl. 2. Secondly, observe what word heard bring- 
eth us the quickening Spirit, the word of the gospel. 
A man's drooping heart, upon the coming of good 
news to him, it feeleth, as it were, new spirits return 
to it ; so our dead hearts, when God hath made this 
glad tidings of salvation and pardon of sin be brought 
them, there doth return to them a quickening spirit of 
peace aud joy unspeakable aud glorious. ' Received 



Ver. 13.] 



BATNE ON EPIIESIANS. 



79 



yoa the Spirit by hearing the law, or by the doctrine 
of faiih preaohod ?' Gal. iii. 3. And for this cause 
the ministry of the gospel is called the ministry of the 
Spirit, not of the letter, because this doctrine doth only 
bring us to receive the quickening Spirit which doth 
work in us a life eternal. The law may bring us to 
feel ourselves dead, Rom. vii., but it cannot quicken 
any ; though, when the gospel hath now quickened 
us, it may instruct us, reform us, yea, delight us in 
the inner man, Rom. vii. Many things may help us 
when now we live, which could not be means of restor- 
ing us from death to life. But it may be objected the 
gospel is said a savour of death, as well as the law is 
said a killing letter. I answer. The gospel is said so, 
not that directly the nature of it is to kill, but by acci- 
dent of men's corruption, who reject and will not obey 
it, it tnrneth to their further condemnation. As the 
king's pardon cannot kill any by itself, yet, despised 
by a malefactor, it may double his guilt, and bring 
him to more hasty and fearful execution, so the gra- 
cious pardon of ftod oflcreJ in the gospel killeth not 
any by itself, saveth many who receive it, yet, de- 
spised, it may by occasion work heavier death and 
destruction. But the law doth of its own nature hold 
a man now in state of sin under death and condemna- 
tion, and cannot of itself bring any to life who now 
hath offended. ' The words I speak to you,' saith 
Christ, ' they are spirit, they are life.' Even as the 
body of the sun diffnseth as an inslrument the beams 
of this material light, so it is the gospel, that instni- 
ment of God, by which he sendeth out the light of his 
gracious Spirit into our hearts. 

Use 1. The use of it is, to stir us up earnestly to 
desire this sincere milk of the gospel. Even as there 
goeth out natural spirits with the milk the babe 
draweth from the mother, so the Lord doth accom- 
pany this word of his, which the church ministereth 
as milk, with that supernatural spirit which giveth 
quickenance to life everlasting. Even as we do renew 
our feeding to repair the decay of natural spirits in 
ns, so must we never be weary of renewing and in- 
creasing that supernatural life and spirit which we 
have received from Christ. If thou bast the Spirit, 
hear that thon mayest keep it ; if thou wouldst have 
it, and wantest it, attend on hearing, remembering 
how the eunuch received the Spirit, Acts viii., and 
how, wh'le Cornelius and his friends heard Peter 
opening the good word of salvation, the Holy Ghost 
did fall on them, to the wonder of the believing Jews 
who accompanied Peter. 

Doct. And here, before we pass to the general 
doctrine, note from this that the gospel is called the 
word of truth, that all God's promises made in Christ 
are true and faithful. They are ' yea and amen,' 
2 Cor. i. ; they are ' true, and worthy all entertain- 
ment,' 1 Tim. XV. The whole word is true, for, like 
ns the witness is, like is the testimony or deposition 
which Cometh irom him. Now God is faithful and 



cannot lie, but this is attributed to the doctrine of 
the gospel, as agreeing to it, with a certain excellency 
before other parcels of the word ; for the gospel is 
sometime called by general names, as a doctrine of 
godliness, a law, a testimony ; sometime it is de- 
scribed by the author, the gospel of God ; sometime 
from the object, the gospel of Christ, of the kingdom; 
sometime from the property, as an eternal gospel, a 
good word, a true word, as here ; sometime from 
effects, as in the next words, a gospel of salvation. 
Now it is testified to be a word of truth, after an emi- 
nent manner, for three causes : first, it is occupied 
about Christ, who is the truth and substance of all 
the shadows legal which now are vanished ; secondly, 
the truth of this word is further confirmed to us than 
the truth of any other, by word, by oath, by the tes- 
timony of the great apostle Christ Jesus, by a jury of 
solemn witnesses chosen for this purpose, by a multi- 
tude of miracles ; thu-dly, this property is the rather 
annexed to this doctrine of the gospel, that thus our 
unbelief might be holpen, for our mind is corrupted 
with error, prone to any unbelief, but hard to believe 
these points so high above the natural reach and ap- 
prehension of it. Now, as a physician doth say of 
his medicine that it is excellent, not that it needeth 
commendations, but that be may induce his patient 
the better to take it, so God and his ambassadors do 
testify of these things that they are true, that we 
might thus be brought to yield them belief. 

But it may be objected, that word, which biddeth 
many reprobates believe the forgiveness of their sins, 
and life everlasting, that is not a word of truth ; but 
the gospel doth so. The reason of the former propo- 
sition is, because that which biddeth me believe a lie 
cannot be true, but to bid a reprobate believe his sins 
are forgiven is to bid him believe a lie. The sum put 
together comcth to this, that word which biddeth a 
man persuade himself of that which is untrue, that is 
a l3'iug word. First, I say this may be denied, unless 
I bid him persunde himself so with a mind of deceiv- 
ing him.* Abraham, by God's command, was bound 
to persuade himself that Isaac was to die under his 
own hand, yet was not that a lying word by which 
God spake to him, because the intent of it was but 
to prove him. Some say he was bound to think so, 
unless God should countermand and reverse his for- 
mer command. Answer, Abraham did absolutely 
believe it, and cn/o, did not comfort himself by think- 
ing God might call back his former precept, but 
by considering that God could raise him from tho 
dead. Much more may God bid the reprobate beUeve 
this or ihat, while he doth it but to evince their con- 
tumacy, and doth see well how far they are from be- 
lieving any such matter. 

* To believe that my sins are now pardoned iriP, and that 
I am saved, this is not the first act of faith, but follnwelh 
them when now a man ilotb see himself to be justified ia 
Christ. 



80 



BAYNE ON EPHESIAXS. 



[Chap. I. 



Secondly, I answer that the second part of the first 
reason is not true. God doth bid them believe on 
Christ to forgiveness of sin : he doth bid any repro- 
bate dii-ectly believe that his sin is forgiven. 

Use 1. Oh then, let us take heed that we do not 
give God the lie in all these things which he promiseth 
to us. Every man will bless himself from this iniquity, 
from charging God with falsehood in word, yet no man 
is afraid to do that with his deed which he trembleth 
to pronounce with his lips. As we may deny God not 
by word only, but by work, so we may make him a 
liar, not only by charging falsehood on him by word of 
mouth, but by our deed, going away, and not heeding 
all the grace he oflfereth us in Christ. ' He that be- 
lieveth not maketh God a liar,' 1 John v. 10. Should 
one promise me an hundred pound, doing this or that, 
though I should not tell him he did but gull me with 
words, yet should I go my way, never heeding what 
had been promised, never endeavouring performance 
of the condition on which I might claim the benefit 
oflered ; by doing this, I should shew plainly that I 
did not take for truth that I heard spoken. So it is 
between God promising to us on believing and repent- 
ing, and our turning our backs on him without endea- 
vouring after these things. 

Use 2. This must strengthen our faith toward the 
promises of God. Oh they are purer than silver seven 
times fined 1 Should an honest man, in telling us any- 
thing, when he came to this or that which he saw us 
not easy to believe, should he intersert but this pro- 
testation, that what he would tell us he knew it most 
true, we would the easier receive it and give credence 
to it ; how much more when God doth condescend so 
far to our infirmity as not only to tell us these things, 
but to testifj' to us that they are truth itself ! 

Secondly, It might be noted here that the gospel is 
such a doctrine as worketh salvation. God's power 
to salvation ! It may well be called a good spell, or 
word, for it briiigeth us the tidings of all our good : 
First, it bringeth immortality and life to light ; se- 
condly, it ofiereth us the grace of forgiveness and life 
everlasting ; thirdly, it is God's instrument whereby 
he worketh faith, receiving these things ; fourthly, it 
is the word of grace which must build us up and bring 
us to that blessed inheritance. Acts xs. 32. But I 
hasten to the things remaining in this verse. 

Doct. 3. The third general doctrine is, that it is not 
enough to hear, but we must believe, before we can be 
partakers of the good Spirit of Christ : Gal. iii. 14, 'By 
faith we receive the Spirit of promise.' The Gentiles 
having heard and believed, God did give them his 
Spirit : Acts xv. 7, 8, ' He that believeth, rivers of 
water shall flow from him,' which is spoken of that 
Spirit which they receive who believe on Christ, John 
vii. 28. This fore-promised Spirit is first, in the ful- 
ness of it, received by Christ our head, Acts ii. 33, 
and from Christ it cometh to us ; for ' from his ful- 
ness we receive grace for grace.' Now look, as a 



member cannot receive those spirits from the head 
which cause sense and motion in the body, but they 
must be united with the head, so it is here, we cannot 
have this Spirit from Christ our head, but we must, by 
this sinew or nerve of faith, be united to him. 

But how can we receive the Spirit by faith, when we 
cannot believe before we have the Spirit ? Some think 
that we have first actual grace, that is, that the Spirit, 
as an aid without us, doth make us actually believe, 
that so the Spirit afterward, by habit of faith, and all 
other sanctifying graces, may come to dwell in us. 
Now, they would answer, that though we cannot be- 
lieve without the outward aid of the Spirit, yet we 
might believe without the Spu-it, by any supernatural 
habit dwelling in us ; but this is the error of the 
school, for we are said to have a spirit of faith before 
we can bring forth the act of faith : 2 Cor. iv., ' Hav- 
ing the selfsame spirit of faith we speak.' Again, no 
extern help can make us bring forth good fruit, till it 
makes us first good trees ; and a blind man may be 
lifted up to see without a faculty of seeing, as well as 
an unbelieving man lifted up to an act of faith without 
a faculty, a supernatural habit of believing. We, eiyo, 
are said believing to receive the Spirit, because then 
we receive it more fully and manifestly, dwelling in us 
to our sanctification and assurance, touching our re- 
demption. 

Use 1. Wherefore let us labour by faith to be one 
with Christ ; let us eat, as it were, and drink him, by 
belief on him ; then shall we feel the quickening Spirit 
coming out of him ; yea, let us strive for a further 
measure of faith, for the wider the mouth or neck of 
a vessel is, the more it receiveth, the faster it filleth ; 
so here, the more our faith dilateth itself, the more 
abundantly doth this Spirit flow into us from Christ. 
Use 2. We see the idol faith which many rest on, 
for it bringeth them not to be partakers of a Holy Spirit, 
nay, their faith is accompanied with a spirit of sen- 
suality, fleshly profaneness, filthiness, covetousness, 
even such a spirit as is fit to come from a groundless 
and fruitless presumption. 

Thus, having considered the benefit in general, we 
will sift it more particularly ; for he doth not barely 
say, in whom, when ye also had believed, ye received 
the Spirit, but ' ye were scaled with the Holy Spirit 
fore-promised.' Two things are to be marked: 1. The 
sealing, which doth figuratively signify a singular con- 
firmation given to faithful ones touching their redemp- 
tion. The seal, the Holy Spirit, that is, both the per- 
son of the Spirit dwelling in us, and the graces of the 
Spirit inherent in us, which is here said a ' Spirit of 
promise,' because God had fore-promised to put his 
Spirit into our hearts, that his word and Spirit should 
never leave the faithful seed ; that he would pour^out 
the Spirit on all flesh, which solemn promises make 
me think that this phrase is in this sense rather to be 
construed, as Gal. iii. 4, we are said by faith to re- 
ceive the promise of the Spirit, that is, the Spirit of 



Ver. 13.] 



BATNE ON EPHESIANS. 



81 



promise, or that had been promised, as here it is 
uttered. 

Docl. 4. First, observe that the faithful are, as it 
were, by seal confirmed, touching their salvation and 
full redemption ; for this is to be supplied from the 
4th chap., ver. 80: 'Who conlirmeth us, who hath 
. anointed us, yea, who hath scaled us,' 2 Cor. i. As 
God did seal his Christ, as the person in whom he 
would bo glorious by working our redemption, so he 
doth seal us who are believers, for persons who shall 
have redemption by him. Even as persons contract- 
ing do mutually seal and deliver each of them their 
deeds in several, so between God and the believer : 
the believer doth by faith set to his seal, as it were, 
that God is true in that which he promiseth, John iii. 
83 ; and God he doth seal unto the believer that he 
shall be infallibly brought to the salvation he hath be- 
lieved, for to seal up believers to redemption, or to 
seal redemption to believers, are here equivalent. 
Look what a seal set on anything doth, it agreeth well 
to believers ; for, first, a seal maketh sometimes things 
sealed secret. Thus the graces of the Spirit make be- 
lievers unknown to the world, who have not received 
the same spirit with them, yea, such as none can 
ordinarily know their happiness beside themselves : 
' My love is like a fountain sealed ;' ' for this cause 
the world knoweth you not, because it knoweth not the 
Father,' 1 John iii. 2. Secondly, a seal doth dis- 
tinguish. Thus the believers are a peculiar to God, 
are set apart, as the first fruits of the creature are 
taken out of the world. Thirdly, a seal doth make 
things authentical. Thus measm-es, clothes, deeds, 
anything by the seal coming, is confirmed and war- 
ranted in the kind of it. Thus believers they have 
that given them which doth fully assure their salvation 
always, yea, which doth not only make it sure in it- 
self, but sometime put it out of all doubt with them, 
that they can say, they know whom they have be- 
lieved, and that he is able to keep their salvation they 
have trusted him with to that day. Look, as kings 
when they take any to great offices, or to have and 
hold lands, matter of inheritance here or there, they 
give their seal that they may the more secure it unto 
them ; so doth God to us, when now he taketh us be- 
lieving to that heavenly inheritance. But it may be 
objected by many believing hearts, we find no assur- 
ance, but much doubting ever and anon, though we 
hope we have and do truly believe. 

It is one thing to have this or that surely by deed 
and seal confirmed, another to know that we have a 
thing so sealed. As men in earthly things may have 
sure evidence for this or that, and yet not always 
know the certainty of their hold, and so doubt cause- 
lessly, thus it is in believers ; they have their redemp- 
tion ever surely sealed, but not knowing the certainty 
hereof in themselves, they are yetwhile subject to 
doubtings. 

Use 1. The use is, that seeing God hath thus sealed 



to us onr salvation, we should, ergn, labour to be fully 
persuaded touching this his grace toward us. Though 
trae believers are not always sure of their salvation in 
their sense and judgment, yet they should ever strive 
to this ; for as men would be trusted confidently in 
that they promise and seal, so God much more would 
have us be secure, touching that which he hath pro- 
mised, written, sworn, oirtwardly and inwardly sealed. 

Use 2. Let us all strive to get ourselves sealed to 
redemption, seeing God doth seal those whom he will 
deliver in that great day ; if we be not in this number, 
we shall not escape damnation. Even as in the 9th 
of Ezckiel, and Revelations vii., those were kept from 
the judgment spiritual in the one place, corporal in 
another, whom God had sealed and marked thereto ; 
so is it here, etc. 

Doct. 5. The last point followeth, viz., that the 
Holy Spirit, and the graces of the Spirit, are the seal 
assuring our redemption, the seal sealing us to redemp- 
tion. For assurance of outward things we have only 
the seal sealed on wax or otherwise ; we need not the 
signet sealing : but we are confirmed touching salva- 
tion both by the Spirit of God, who is, as it were, the 
seal sealing, and by the graces of the Spirit, which is, 
as it were, the seal sealed and printed upon us ; yea, 
these two, both of them are together as a seal, while 
it standeth upon the matter which it now scaleth. 
Look, as the kings of England grave on their broad 
seal their own image, and so print, as it were, their 
own picture in this or that which they seal ; so our 
God, by his Holy Spirit, essentially like himself, he 
doth print upon our souls his own image, upon us, I 
say, whom he sealeth to redemption. 

Now that both God's Spirit and this image of God 
in us do, as it were, seal us up to salvation, is plain. 
For, first, of the person of the Spirit it is spoken, 
Rom. viii., that it 'beareth witness to our spirits, that 
we are God's children, and heirs with Christ.' Tho 
Spirit of God doth, by his own testimony, in special 
manner confirm us and assure us this way. Now for 
the other. ' We know by this,' saith Saint John, 
' that we are translated from death to life, because we 
love the brethren.' Now, seeing it is the Holy Spirit 
dwelling in us, and God's holy image in our souls, 
which seal up our salvation, how should we labour for 
the Spirit and for holiness, without which none shall 
ever see God ? Had we great matters to be conveyed 
to us, though all were concluded, and the instruments 
ready drawn, yet we could not rest till we had got all 
sure sealed ; so it is with us, we should not rest, but 
seek this Holy Spirit, that we might see oiu: heavenly 
inheritance safe and sure, even sealed within us. 

Secondly, We see by this that the seal is God's Holy 
Spirit, that God doth not intend by sealing to make 
our salvation certain in itself, but to us also. For he 
who sealeth us with such a seal which we may know, 
he would have us assured in ourselves, touching that 
to which we are sealed. But the Spirit may be known 



S2 



BATNE ON EPHESIANS. 



[Chap. I. 



of ns ; for that which is a sign manifesting other 
things to us, must needs itself be manifest. Now, 
Saint John saith, ' By this we know God dwelleth in 
ns, and we in him ; because he hath given us of his 
Spirit.' Unreasonable sheep cannot know the marks 
wherewith they are marked, but reasonable sheep may 
know the seal wherewith they are sealed. 

Thirdly, We may gather how fearful the state of 
Buch is who will scolf at the Spirit, at purity, holiness. 
Surely as God hath his seal, so the ie\i\ hath his ; 
when he filleth men with darkness in the midst of 
teaching, hardens their hearts till they know not how 
to be ashamed and penitent, filleth them with hatred 
and scorn of such as are more conscionable than them- 
selves, it is a presumption God hath given them up to 
the power of Satan, that he might seal them to eternal 
danmation. 

Ver. 14. WJio is the earnest of our inheritance, until 
that redemption purchased, to the praise of his iihry. 
He cometh to describe the Spirit more particularly 
from that which he is unto us. First, for the words. 
It is to be marked that he speaketh not of the Spirit 
as a thing in the neuter gender, but useth the article 
masculine, to point out the person of the Spirit ; and 
our English relative who duth more distinctly answer 
to the Greek than u-hich. This word earnest is in the 
original tongues more large than our English, and may 
signify pledges, pawns, hostages, as well as earnest, 
■which is in contract of buying and selling only eser- 
cised, and is a giving some small part of a sum to as- 
sure that the whole shall be tendered accordingly in 
due season. Inheritance is put for that consummate 
inheritance of glory kept for us in heaven, 1 Peter i. 

Until the redemption, noi for the redemption ; it is 
the same proposition which we read chap. iv. 30. The 
redemption is here to be understood, not of that which 
■we are said to have, ver. 7, but of the redemption of 
the body, or of the full liberty of the sons of God, 
■«hich is kept till that great day. 

The sum is, ye are sealed with the Spirit, who is in 
you with his gilts, and is unto you as an eai-nest in 
hand, assuring you that you shall have that perfect 
inheritance bestowed on you ; yea, it dwelleth with you, 
as an earnest confirming you in this behalf, till that 
redemption of glory befall you which is purchased, to 
the praise of God's glorious mercy. 

The parts are two : first, that the Spirit is said to 
be ' an earnest of our inheritance ;' secondly, the 
durance of time in those words, to, or ' until the re- 
demption,' which is described from the property ad- 
joined, a 'redemption purchased ;' secondly, from the 
end, ' to the praise of his glory.' 

Docl. 1. First, then, that he changeth the gender, 
and speaketh of the Spirit as a person, uho is, it is to 
be marked not only as confirming the Spirit to be a 
distinct person from the Father and the Son, and also 
giving us to consider that we have the person of the 



Spirit dwelling ■with us, and the gifts and graces 
wrought in our souls. It is not with the Spirit and 
his gifts as with the sun and his hght, the body of the- 
sun being in the heavens, when the light is with ns 
here in earth ; but we are to conceive the Spirit him- 
self dwelling in this sanctuary of grace, which him- 
self hath erected in our souls. This by the way. 

Docl. 2. The main point to be marked is, that tho 
Spirit doth not only as a seal, but as an earnest-permy 
given us from God, confirm unto us our heavenly in- 
heritance, assure us that we shall receive in due time 
the fulness of grace and glory : 2 Cor. i. 22, ' Who 
hath given us the earnest of his Spirit in our hearts.' 
Even as men do assure others that they will pay them 
the whole sum due for this or that by giving an earnest, 
so God doth make us as it were part of payment, doth 
execute in part his gracious promise, that we may be 
the better ascertained touching his gracious purpose 
of bringing us to that our heavenly inheritance. He 
knoweth our unbelieving mould, and, fc/zo, omitteth no 
mean which may help us forward to assured persuasion. 

There is twixt an earnest, and the Spirit with the 
grace wrought in us, great resemblance. First, an 
earnest is part of the whole sum, which is in regard of 
this or that, to be paid in times appointed ; so the 
Spirit we have, and grace, is the beginning of that 
glorious being we shall receive, the same for substance, 
differing in degree.* 

2. An earnest is but little in comparison of the 
whole. Twenty shillings is earnest sufficient to make 
sure a sum of an hundred pound. Thus all we have 
is but a small thing in comparison of the fulness we 
look for, even as the fust fruits were in comparison of 
the full harvest. 

3. An earnest doth assure him that reeeiveth, of the 
honest meaning of him with whom he contracteth ; so 
the Spirit and gi'ace which we receive from God do 
assure us of his settled purpose of bringing us to 
eternal glory. 

Use. 1. Tho use is, first, to he fully persuaded, 
without doubting that God will bring us to that perfect 
redemption both of soul and body. We are not to 
doubt about that which God by earnest, by pledge and 
pawn, confirms unto us, though we will not believe a 
man's word, nor trust his bill or bond, yet upon suffi- 
cient pledge or earnest we will deal, no whit fearing 
our man, though he be never so ■«eak ; and shall we 
not trust to God for that for which we have so good a 
pawn lying with us ? But because this is a point con- 
troversial, I will set down my judgment briefly con- 
cerning this, viz. : 

Whether we may in ordinary course be infallibly 
persuaded touching our salvation. 

The truth is. Christians may come to it. That 
which is sufficiently confirmed on God's part to Chris- 

* An earnest doth stay with liim that rcceivetli the com- 
plete sum ; a jiledge is given back when the sum undertakea 
is fully iierformed. 



7er. Ik] 



BATNE ON EPHESIANS. 



83 



tians, and that whose confirmation ma}' he sufficient!)' 
received on Christians' part, concerning that thoy may 
infallibly be assured ; but God hath sulUciontly con- 
firmed it, as is plain by his word, seals, oath, pledge, 
&c. ; and what God ofl'ereth or confirmeth, so we liy 
faith may receive it, for faith doth enable us suffi- 
ciently to believe that God revealeth to us. Now his 
will to save us by all the former is particularly re- 
vealed, as we shall shew further hereafter. That 
which maketh us unable to have sound joy, hearty 
thankfulness, courage to proceed in a godly course, 
that is contrary to the truth ; but to take away this 
certain persuasion of our inheritance doth this. How 
can I jo\' in a thing which I know not whether I shall 
have it or no ? I mean with sound and full rejoicing. 
How can I be thankful for that which I know not 
whether I shall ever get it or no ? How can a man 
have heart to proceed, while he cannot know whether 
he is in a course right or wrong, and cannot tell 
whether all he doth will come to anything, yea or no ? 
To explain the truth more fully, I will open these four 
points : 1, what this certainty is ; 2, on what grounds 
it riseth ; 8, in what state the faithful attain it ; 4, 
that the sense of it may alter even in those who have 
attained it. 

1. This certainty is no other thing than the testi- 
mony of a renewed conscience, which doth witness 
through the Spirit, that we are in state of grace, and 
that we shall be brought by God to life everlasting. 
I call it a testimon}' of the conscience, for the] con- 
science doth not only shew us what we arc to do, what 
state we should seek to get into, but it doth witness 
and give judgment about that we have done, and the 
state we stand in, be it good or evil. The conscience 
accuseth of sin, and witnesseth to a man that he is in 
the state of damnation ; it doth witness to a man that 
he is in state subject to God's temporary displeasure, 
and so likewise that a man is in such state as that 
God will shew him favour for the present, and bring 
him to see his promised salvation. That it is a testi- 
mony of our spirit, that is, our conscience renewed, it is 
plain, Rom. viii. 16. That oui' spirit doth witness it, 
through the Spirit witnessing our state unto it, it is 
plain in that place also, ' The Spirit of God doth 
witness with our spirit;' and Rom. ix. 2, ' My con- 
science beareth me record through the Spirit ;' for the 
conscience doth but speak it as an echo. That it tcsti- 
fieth to us both our present estate of grace, and our 
inheritance with Christ, it is evident there also ; nay, 
when the conscience, through the ministry of the law, 
doth testify to a man his state in sin, and under the 
curse, it is through the spirit of bondage that it doth 
BO testify, this being the office of God's Spirit to teach 
us to know the things bestowed on us, 1 Cor. ii. 12, to 
work in us not faith only, but spiritual discerning of 
those things which are wrought in us, and look tow ard 
us believing. 

The conscience doth testify this, partly through faith 



believing it, partly through discerning the faith, love, 
obedience which are by God's Spirit brought forth in 
us : 1 John iv. 10, ' We have known and behevedthe 
love the Father beareth us.' I know whom I have 
trusted, and that ho is able to keep my salvation com- 
mitted to him unto that day, 2 Tim. i. 9. Faith may 
receive what the word doth testify, but there is a word 
testifying thus much, that my particular person be- 
holding the Son, and believing on him, shall have eternal 
life, and be raised up at the last day, John vi. 4.0; that 
there is no condemnation to me, being in Christ ; that 
ho who hath begun his good work is faithful, is con- 
stant, and will tiuish it also ; that Christ is made of 
God, not only an author, but a finisher of my faith, 
not only a justifier of me, but a perfect redeemer ; that 
I, being justified and called, shall also be glorified. 
Neither could John with the faithful bclieTe God's love 
toward them in particular, if some word did not shew 
it ; neither will the papists say that all of them were 
privileged with singular revelation, for though no word 
expressly say, Thou, Thomas, beUeviug shalt be saved, 
yet that word which saith, ' Every one believing shall 
be raised up,' that word saith, ' I believing shall be 
raised up.' Otherwise we might ask what word saith, 
Thou, Thomas, shalt not kill, steal, &c., if the general 
did not sufficiently contain every particular person ? 

But it will be said. How do you know that you truly 
believe ? To which I answer, coming to that second 
ground, by a gift of distinction or understanding, we 
know these things wrought in us by God; and by dis- 
cerning these things, we are assured touching that full 
salvation promised to us. First, that we may know 
them, then that these known do further assure us. 
Paul did know on whom he had believed. How could 
we say every one, We believe, if we might not know 
it ? Can we speak that truly whereof we can have no 
certainty ? Thirdly, when I see one, or trust to any, 
promising me this or that, I know I see him and trust 
to him, rest on him for that he hath promised. Shall 
I b)' faith see Christ the Son, and rest on him, and 
yet know no such thing ? We may know we havo 
some kind of faith, but not that we have the true lively 
faith. 

A lis. St Paul bids us to ' try and prove ourselves 
whether we have not that faith by which Christ dwell- 
eth in our hearts,' which is the faith of such as are 
accepted with God, 2 Cor. xiii. 5, G. Now to bid mo 
make search and examination for that which cannot 
be found out, were ridiculous. Our love to God and 
our brethren, by which we know ourselves translated 
from death to life, we may know also. St John maketh 
it a sign of onr being translated, enjo it may be known. 
Signs manifesting other things must themselves be 
more manifest. Secondly, he that may know he hath, 
true faith, may know, (i jTiuii, that he hath love also, 
for love is in true fuith as the fruit in the root from 
wliich it springeth. Wo love God when now wo 
I have found that he loveth us fiist. Now by faiih we 



8+ 



BAYNE ON EPHESIANS. 



[Chap. I. 



perceive God to bear us love, and be reconciled, for 
God doth offer bis love to me believing. Again, if I 
love men, I know my love to them, yea, and in what 
degree I bear them love. Shall I love God to the de- 
nying of my earthly profit, yea, my life often, and not 
be able to know that I love him ? Were this true, 
when Christ asked Peter, ' Lovest thou me ?' he should 
have answered. Lord, thou knowest we cannot tell 
truly whether we love thee. Again, St John saith, 
' B}' this we know that we love him, if we keep his 
commandments,' If any say, we know that we have 
a natural love, but we are not sure that we have this 
Christian love. 

Again, many Christians think they have true love ; 
yea, Peter himself was deceived in his love. 

Ans. The love of a mere natural man to God is as 
like Christian love as an apple is like an oyster, and 
therefore we pass by it. Christians are either enlight- 
ened only, and not sanctified, or sanctified also with 
their enlightening. The former may think themselves 
to have love, not having it ; but because a man, dream- 
ing, or running upon some mistake, may be deceived, 
shall this prejudice but that a man walking may judge 
truly of this or that which is before him ? A man 
that hath no charity, thinketh himself to have it; there- 
fore may not one that hath it judge infallibly that he 
hath it ? Now, for those that have it, as Peter, they 
may be deceived, not in judging simply of the thing, 
but of the measure of that which is circumstantial in 
their spiritual life, not in that which is substantial. 
Peter was not deceived in thinking that he had faith and 
love, but in presuming above bis measure. Thirdly, 
■we may know our works, which are fi-uits growing 
from the tree of grace in our hearts. St John maketh 
them signs, which do evidently declare love, en/o, they 
are mauifest. He who knoweth when he doth sin and 
swerve from obeying God, he may know how far he 
obeyeth God. They who do spiritually obey God, 
either they know it, or their consciences are not priv}- 
to that they do, cannot bear witness and judge of that 
they do ; but this is false. Paul's conscience did 
testify to him, that he did walk in simplicity, accord- 
ing to the gi'ace of God. True it is, that for the out- 
side, the works of unsanctified men are like to the 
works of the sanctified, but they are without the life 
and spirit which is in the work of a true believer, to 
which he is no less privy than to the external work 
which Cometh from him. To conclude : they who 
have the testimony of a good conscience may know 
that they obey God sincerely ; but Christians may 
have the testimony of good consciences. Beside that, 
tlie Spirit doth teach our consciences to bear witness 
of the grief and joy we have, and so by consequent of 
all we do according to good. Now, the conscience, as 
through faith so discerning these things, doth testify 
to us from these our salvation, which he hath pro- 
mised, and God will not forget to finish what he be- 
ginneth. Should a king promise to erect some college, 



and give liberal maintenance to students in it, we are 
certain by a human faith that he will do such a thing, 
though it be not begun ; but when now the foundations 
were in laying, then we should not only believe his 
purpose, but in part know it by that we saw executed, 
and by that we saw in execution, we would assure our- 
selves the thing should be finished. But here it will 
be objected that, though knowing these things, we 
might come to see ourselves in present state of grace, 
yet we cannot be sure of our salvation unless we could 
know that our faith, love, and obedience should per- 
severe to the end. To this I answer, that the Scrip- 
ture could not say that he that believeth hath an 
everlasting life, that there is no condemnation to them 
that are in Christ, did it not take our faith and the 
fruits of it to be such, from which we should never 
fall, through the power of God; and this the conscience 
comoth to know by faith in God, conceived through 
such promises as these : ' I will make you walk in my 
commandments ; I will put my fear in j-ou, that you 
shall not depart ; I have begun my work, and I will 
perfect it in you ; I am author and finisher of thy 
faith ; it is my will thou shouldst have eternal life, and 
be raised up at the last day.' Now, though the con- 
science doth testify this our present being in favour 
and our future salvation, yet it doth not this in every 
state of a believer. For, first, there is a state in which 
faith is a smoking wick, desiring that it could believe 
rather than getting up to feel itself believe. Again, 
though faith be not troubled, but doth quietly stay on 
Christ, and taste God good in letting them find peace 
with him, yet such is the infancy of spiritual under- 
standing in Christians now first converted, that they 
do not return unto themselves and judge of that they 
do, and of the great consequence which followeth from 
that which they do. Hence it is that they will tell 
you they find God good to them, and go on cheerfully 
in duties for the present, but they come not to behold 
the stability of their salvation for time to come. There 
is a state in which faith is exercised with temptation, 
from unbelief or otherwise, by which opposition tlie 
soul is kept from attaining this certainty, being en- 
countered with doubtful appearances which it cannot 
well answer and clear for the present. There is a state 
wherein faith is now grown up, and either hath out- 
wrestled, or otherwise is exempted from knowing such 
temptation ; and the faithful in this state do persuade 
themselves that God's mercj', and truth, and power, 
shall carry them through unto salvation. Look in 
1 Peter v. 11, ' The God of grace, who hath through 
Christ called you unto eternal glory, when you have 
a little suffered, he perfect you, stablish you, strengthen 
you, ground you sure.' 

Lastly, when now our consciences are come to tes- 
tify through faith and experience this happy estate, 
we are subject, by neglecting means, by tailing into 
some more grievous sin, by secret desertions, erewhiie 
to lose for a time this comfortable persuasion, the 



Ver. 14.] 



BATNE ON EPHESIANS. 



85 



Spirit not spoaking in us by his ligbt as heretofore, 
and our consciences and faith so hurl and wouuded, 
that the actions of thorn are troubled, depraved, as we 
see the like befall the natural reason and senses. Wo 
Bee through melancholy what reason comolh to ima- 
gine, how the eye thinks it sees things j'ellow and red, 
when they arc nothing so ; the taste things bitter, 
when they are sweet ; so the sight of faith and con- 
B^-ieuce, when nothing but sin, guilt, wrath, angry 
desertion overlay it, it seemeth to see everything for 
the time of like colour to those things wherewith it is 
possessed. These things I thought good to set down, 
that we might conceive the nature of this point more 
fully. One thing is to be answered, which seemeth 
to me of greatest moment, namely, that this doctrine 
doth leave no place for fear, but breedeth presump- 
tion. But this is utterly denied ; for the grace and 
mercy of God believed breedeth love of God, and con- 
sequently true fear, which is opposed to senseless 
stupidity and carnal presumption, though it casteth 
out fear which proceedeth from unbelief. 

Secondly, Such who may be certain of salvation by 
faith, they may be secure, if they did not as well 
stand in this grace by faith as first enter into it ; but 
this we teach with the Scripture, and cr(jo our doctrine 
doth shew, that those who see this grace have still 
need to look to Christ, the author and finisher of it, 
that the}' may so stand in it unto the end. 

Thirdly, It is false that such as are sure of salvation 
have no cause to fear, unless no other evils but final 
damnation need to be feared ; but while the soul is 
subject to bring upon it God's temporary wrath, sick- 
nesses spiritual, hellish anguish to the sense of it, 
there is still left cause enough to fear. 

Use 1. Iiut us then detest that damnable doctrine 
which doth condemn this particular persuasion as 
presumptuous heresy, which makcth the Spirit play 
all-hid in us, so that wc cannot know what we have, 
what we do, what things abide us through God's 
mercy. Yea, let it reprove many of our conceits, who 
have left popery, and yet think that this is impossible; 
that it is too high a point, somewhat presumptuous ; 
that it is not necessary ; that a common hope is suf- 
ficient. 

Use 2. Seeing the Spirit we have is but as an ear- 
nest, a small thing in comparison of that whole sum, 
let us not be dismayed though our knowledge and 
faith be but little. The imperfect life in a babe is 
life as truly as that life which a man attaineth at his 
constant age. Though we must not take occasion to 
live in lust, with a literal knowledge and common pro- 
fession, as many do from hence, that all is imperfect 
and nothing which wo obtain here, yet having the 
grace which doth make us in any measure cleanse the 
heart, though it be never so little, even hence we are 
not to be discouraged, seeing it may be little, and yet 
a true earnest of that fulness to be given us. 

I'jf 3. Lastly, How should wj labour bot'i to get 



and keep this Holy Spirit, holy in itself, making us 
holy iu whom as temples it dwelleth ! Men, if they 
deal in great matters, they love to get earnest and 
good ones ; the fuller earnest, the more security. 
Again, they keep and esteem an earnest more than 
other money, which hath no such reference to further 
matters as that hath. So it should bo with us. Let 
us then desire this spirit of grace at him who giveth 
it. Let us not despise good; means, and so quench 
it. Let us not, by not heeding the suggestions and 
inspirations of it, grieve it. Let us frequent the com- 
pany of those who are spiritual, able to quicken us 
in this kind. I 

Duel. Until the redemption purchased, &c. "Whence 
first observe, that the Spirit abideth with us as a 
pledge, confirming us till our redemption, our full 
redemption. First, that it abideth ; secondly, as an 
earnest or pledge. Isa. lix. 21, God promiscth that 
his word and Spirit should never depart from that 
blessed seed, and all those who should be born after 
a sort of him ; and Rom. viii., the Spirit of Christ is 
said to dwell iu us who are Christ's ; yea, so that it 
shall at length quicken our mortal bodies. The seed 
of God is said to abide in those who are born of God, 
that they cannot sin ; but I will not prosecute this 
here, which I have done elsewhere. It abideth a 
pledge, confirming that full redemption ; for even 
souls now perfected have the sanctifying graces for 
substance which here they had ; though their faith and 
hope be changed into sight and quiet expectation, and 
by that executed iu their spirits, they do expect the 
consummation of glory both in body and soul. But 
it may be said, Doth the Spirit leave us at the time 
of our full redemption ? No ; but though it dwelleth 
with us, yet it ccaseth to be a pledge of further matter, 
even as the money given a man in earnest bideth with 
him when he hath the whole sum paid, but it is no 
longer an earnest of further money to bo received. 

Ufc. This, then, is our comfort, who have found 
this Holy Spirit dwelling and working in us. Though 
it may leave such as Saul, whom it never sanctified, 
yet it shall never depart quite from them whom it 
hath in truth sanctified, but they shall, like David, 
then have it praying in them, that is, teaching them 
to pray, when they think themselves most devoid 
of it. 

Doct. Observe, lastly, that he saith we have a 
pledge given us, till the redemption come which is 
purchased for us. That here the faithful see not 
themselves fully delivered : ' We are the sons of God, 
but it appeareth not what we shall be.' We believe 
life everlasting ; we do not see it ; yet we by nature 
lie in darkness of sin and misery. God will have our 
light return successively, even as the hght of the sun, 
which shineth from one degree to another, till it come 
to full strength, Prov. iv. There is a double redemp- 
tion, the one which we have by faith, ver. 7, the other 
which we shall have iu that great day. This redenip- 



86 



BAYNE OX EPHESIANS. 



[Chap. I. 



tion belongeth immediately and directly to man, to 
the creature mediately ; for in that great day the 
creature shall be changed from the vanity and bondage 
of corruption to which it is subject. As the first 
Adam's treasonable defection deserved to be punished 
both in his person and in all the things which apper- 
tained to him, so it was meet that the second Adam's 
obedience should not only restore man, but the crea- 
ture also, which might any way be a fit appurtenance 
to him in his state of glory. But one may ask what 
use there shall be of these visible heavens, of the 
earth, when man's mansion is prepared in those third 
heavens ? In these things we are not to be curious. 
What if God will have them stand as a monument of 
his former power, wisdom, goodness, toward us in our 
pilgrimage. Again, we see it is a state belonging to 
earthly princes to have houses here or there, which 
sometime, through all their reigns, they do not once 
visit. What respecteth man ye may find in that I 
have written on the 13th verse. 

Use 1. The use is, to encourage ns equally to bear 
the evils which press us. Had we nothing to com- 
plain of, our redemption might well seem already past. 
Oh, this is our rejoicing, here we know misery in 
many regards, but our jubilee, our year of redemption, 
hasteneth. God doth so feast his children, that he 
will have their best dish last. When travellers set 
out in the fog and dark mist of the morning, it doth 
comfort them that they know the day is at hand, and 
they shall have it fairer and fairer. On the contrary, 
if thou gettest not this pledge of the Holy Spirit of 
Christ, thou hast received thy consolation ; nothing 
doth abide thee but weeping, wailing, and gnashing of 
teeth, an eternal night, a reckoning which will be more 
bitter than the pleasures of sin have seemed sweet. 

Ver. 15. Having thus laid down the benefit, he 
cnmeth to mention the effect which the consideration 
of it wrought in him, which reachelh to the end of 
this chapter, wherein two things may be observed : 
1, the occasion, in this loth verse ; 2, the fact, which 
hath two parts; 1, his thanksgiving; 2, his prayer. 
Concerning the latter, first, we have set down that he 
prayed ; 2, what he prayed, in the end of the 16th 
verse, and so downward. In setting down the occa- 
sion, 1, we are to consider the apostle his hearing of 
them ; 2, what he heard of them, which was, first, 
their /ni7/i, set down with the object of it, //! ilie Lord 
Jexiix : secondly, their love, which is amplified from 
the object, to saints, from the quantity and extension 
of it, tn all saints. The verse hath nothing difficult 
to be explained. 

Doct. 1. Observe first from this, that Paul getteth 
hearsay bow the matter of grace went amongst them ; 
that ministers must labour to know how grace goeth 
forward in those with whom they are to deal. This 
was the news that Paul asked after ; his desire was to 
be certified of this before all other things. Thus 



Epaphras told him of the Colossians' estate ; thus he 
learned out the famous faith of the Romans ; thua he 
learned by some of the house of Chloe the state of the 
Corinthians. Natural men will inquire and hearken 
after the health of their friends, how they are in body 
and estate. Thus this spiritual man he was still 
learning how the souls of the churches prospered. It 
behoveth shepherds to know their flock. Natural 
parents, if they have children at the university, they 
will inquire how they go on in learning and virtue ; 
thus this father of souls, absent from them, could do 
no other but be delighted to learn how they did grow 
toward God. 

Use 1. Which thing may check many pastors now- 
a-days, whose epistles, if one read, you shall find 
nothing they listen after but news, like those Athe- 
nians, Acts xvii., news fitter for men that follow the 
Exchange than for those who are fathers in churches. 
Again, this doth shew how wide they are who think 
it curiosity in ministers if they look into the manners 
more nearly of their people. What need they busy 
themselves, and thrust their oar into other men's 
boats ? For a private person, without any calling, to 
be so inquisitive, and to pry into others, that I may 
know how to come over them, cast something in their 
teeth if they a little displease me, is great wicked- 
ness ; but for a minister, to the end he may discharge 
his duty more fruitfully, it is no other thing than God 
requireth for the good of people. Some who would 
hear nothing but omnia bene, would have ministers 
quiet men, stop their ears with wax, and never wear 
their eyes about them but when they have a book in 
their hand ; but, alas, they consider not that ministers 
are shepherds, watchmen, overseers, itc, and that 
this is the key which openeth them the way into all 
the parts of their duty, viz., the knowledge of their 
states to whom they are to speak. 

Boot. 2. Secondly, Observe about what the faith of 
these Ephcsians was occupied, even about the Lord 
Jesus Christ. We read sometime the faith of Christ, 
sometime the faith on Christ, sometime faith in Christ, 
as here. They note much the same thing, but that the 
first may be conceived as propounding Christ the 
simple object of faith. The second phrase noteth 
Christ the object, together with our adhering to him. 
The third noteth Christ the object, our inhering in 
him, together with the word propounded, as the way 
and means by which we come believingly to inhere in 
him ; for that distinction which some make, following 
some of the ancient, is not by Scripture warrantable, 
which doth indifl'crently appropriate these two phrases 
to the saints, to believe in the Lord Jesus, and to be- 
lieve on him. Christ is everj-where made the thing 
which faith embraceth to salvation. ' So God loved 
the world, that he gave his Son,' ' whom he hath set 
forth a propitiatory sacrifice, through faith on his 
blood.' Through faith on him we hope to be saved, 
as others ; not that Christ is the only object about 



Ver 15.] 



BAYNE ON EPHESIANS. 



87 



which faith is exercised, but it is the principal of all 
others, and the solo object about which it is occupied, 
that it maj- obtain righteousness and life everlasting ; 
otherwise, as faith is called justifying faith, — not that 
to justify is the sole adequate or full act of it, but be- 
cause to justify to life is the most eminent act of all 
others, — so it is said to apprehend Christ, not that 
Christ is the adequate, the full object of faith, as 
colour is of sight, but because it is the most eminent 
of all others. In like sort, love is called the love of 
God, not that the same love wherewith we love God 
doth not love men also, the contrary whereof sec 1 
John iv. 12, hut because God is the most excellent 
object about which it is conversant. Further, to open 
this point, two things must be shewed : first, what 
faith in Christ, or on Christ, is; secondly, why faith, 
as it justifieth and saveth, is carried to Christ only. 
Faith on Christ is not only to know, and with the eye 
of the mind to see, that God sent his Son, that he 
was bom and sufiered for mankind, but to rest or stay 
on Christ, that we may find mercy in him, to the for- 
giveness of our sins ; to stay on him, for faith is not 
only a knowledge in the mind, but a godly affection in 
the will, which doth go to embrace, rest upon Christ, 
or the grace offered in Christ, crf/o, receiving is made 
an effect of faith, John i. 12 ; and going to Christ, he 
that believeth, he that cometh to me, John vi. ; and 
the nature of faith, is described by words which sig- 
nify to roll ourselves on God, to lean on him as one 
would stay himself upon a staff ; for the word of pro- 
mise, not only containing truth, but offering some good 
thing unto us, we cannot fully receive it with under- 
standing, but the will also must move toward it. 

Again, let me be distressed for a hundred pound or 
so, if one promise me I shall have it off him, I do not 
only know and think and persuade myself he saith true, 
but I tmst to him, rest on him, and write, as we say, 
on that he hath spoken. Besides, if there were no 
particular confidence in a Christian's faith, the repro- 
bate might have all that is in his belief. Now, though 
our faith believe many other things, yet it justifieih 
and reconcilcth us to God, as it doth see and rest upon 
Christ. As a malefactor, though his hand will re- 
ceive innumerable matters, yet, as it receiveth the 
king's pardon only, it doth acquit him and restore him 
to liberty, so it is with us condemned ones ; as our 
faith receiveth God's pardon in Christ, it doth obtain 
remission of sin, and set us free from fear of damna- 
tion. The matter objected may easily be answered, 
if these two things be remembered : first, that when 
the words of knowledge do together by connotation 
imply affection, much more do the words of belief; 
and, erfin, where I find to believe that Christ is the 
Son of God, I must conceive this belief to contain 
confidence in the Son. Secondly, to remember that 
when faith of any temporary promise is said to be ac- 
counted for righteousness, it is because it doth, in 
believing the thing temporal, apprehend him in whom 



'all the promises are Yea and Amen,' who is at least 
the removed object of a justifying faith in everything 
it apprehendeth. Thus Abraham, believing the pro- 
mise of seed of Isaac, did apprehend that blessed seed 
which had from the beginning been promised, and saw 
his day, which the apostle doth testify, Gal. iii. 
Neither did he look at the power of God, but to sus- 
tain his belief of a seed before promised against the 
temptations wherewith God did exercise him. That 
we have a particular word, and in efl'ect to believe on 
Christ unto forgiveness of our sins, I have shewed 
above. 

Use. 'WTiercfore, let us rest on Christ alone as our 
rock, lly to him as our true sanctuary. This papists 
come to in death, renouncing any confidence in their 
fooleries ; this themselves give testimony unto, that 
it is the surest ; and he is not wise who will not fciko 
the safest way for his soul's salvation. 

Doct. 3. The third doctrine is, that faith and love 
are never disjoined, but go each in hand one with the 
other. From what time we believe men will do any 
great good things for us, we feel a love arise toward 
them ; so from what time by faith we apprehend love 
in God toward us through Christ, we feel love re- 
flecting from us toward him ; according to that, ' we 
love him, because we have kno^^Ti and believed his 
love to us.' First, faith must bring the holy fire of 
God's love into our frozen hearts, or they will never 
be warmed with fervent love to God again. The sin- 
ful soul doth see God's love forgiving it many sins, 
then it loveth much again. In nature we see nothing 
can move in desire to this or that, till first it hath ap- 
prehended it lovely. So our affections cannot in love 
and desire move to, and unite themselves with, God, 
till by faith we do discern him as reconciled to us, and 
so becoming an amiable object for us sinners to em- 
brace ; till that faith discerneth this, nothing but wrath, 
like a consuming fire, abidcth over us. Hence it is 
that Saint Paul, 1 Tim., maketh love to flow from 
faith unfeigned ; and. Gal. v., he saith that ' faith 
worketh by love,' not as fire maketh hot by heat, 
which is a formal property inherent in it, but as the 
soul doth this or that by the hand, which is an extern 
instrument conjoined unto it ; for love is not any 
essential cause which doth give being to faith, but it 
is a grace without the being of faith, though joined 
unto, by which, as an instrument, faith worketh. 

Use 1. The use of this doctrine is, to shew how un- 
justly they slander us as teaching a faith alone with- 
out other graces, when we hold, according to the 
Scripture, that there can be no true faith without love, 
nor love without true faith ; for the first is but a dead 
carcase, this latter is but blind devotion, neither is 
pleasing to God. Indeed, we teach that faith justi- 
fieth us alone without other graces, not in regard of 
their presence, but in regard of their co-working with 
faith to this effect of our justification. It is one thing 
to say the eye is in the head without other senses, and 



88 



BAYNE ON EPHESIANS. 



[Chap. I. 



another thing to say the eye doth see alone, no other 
sense seeing with it. 

Use 2. This must make us try the truth of our 
faith ; for if our hearts have not been kindled with 
love to God, they never truly believed his love in 
Christ. We may easilier carry coals in our bosom 
without burning, than by faith apprehend truly this 
love of our God, without finding our hearts burn in 
love to him answerabl}'. 

Use 3. We see that love is an effect following faith, 
even love to God himself. They make the tree to 
bear the root who will have love give being to faith ; 
but this is but a consequent of Lombard's error, who 
did hold love to be no other thing than the Holy 
Ghost himself. 

Doct. 4. Observe lastly, who are the persons on 
whom the love of true believers is sei,\\z. the saints, yea, 
all saints. True Christian love, next to God and our 
own souls, maketh us affect those who are sanctified, 
who express the virtues in their life of our heavenl}' 
Father, by whom we are called from darkness to light. 
Hence it is that the saints, the household of faith, the 
brethren, are commended as persons whom we must 
aflfect and do good to before all other : thus ' Our God 
loveth,' Ps. cxlvii. 10, ' not the strength of horse ; nor 
legs of man. But those that fear him are his delight.' 
Thus Christ loved: ' Who is my father and mother ?' 
Sec. ; he that heareth and oboyeth. Thus Paul and 
David loved: ' We love none according to the flesh ;' 
' All my delight is in the saints, in them who excel 
in virtue.' Every creature loveth and liketh to be 
with those who are united with it in communication 
of the same nature ; so sanctified Christians cannot 
but love and like to be most with them who have re- 
ceived the like divine natiu'e in which themselves are 
partakers ; yea, it loveth all saints ; not such who 
have other parts pleasing and contentful, but it loveth 
every one in whom it can see the image of God shin- 
ing. For it cannot be, but that love which truly lov- 
eth one person as he is holy, should love every one, 
so far forth as he is holy ; yea, though we are to 
esteem and inwardly afl'ect men as we see them holy, 
we are not bound to shew them the outward effects of 
our love answerably. The nearer persons are tied to 
us in natural and civil bonds, the more must our pro- 
vidence be for them, and love shewed them in out- 
ward things, unless their foohsh lewdness disprivilege 
them this way ; for then the proverb taketh place, 
' A wise servant may be prefeiTed before a foolish 
child.' 

Use 1. This, then, doth reprove many who indeed 
hate, and would shew it, were it policy, those who 
endeavour to live hohly, traduce the name of saints, 
nickname them as puritans, such who cannot be them- 
selves but when they are in company with swearers, 
gamesters, good fellows, such who will seem to relish 
some odd persons who are indeed truly holy, but 
others in whom holiness is apparent, they cannot en- 



dure ; it is to be feared they love those whom they do, 
not because they see holiness, but for some by-respects 
which within themselves they have conceived. Some 
who are all for a sound, just dealing, well natured 
man, though he be never such a stranger from matter 
of religion. Yea, I would many of the Lord's chil- 
dren, through self-love, did not love too well persons 
who can humour them, and find the length of their 
foot, better than such who shew more conscience of 
obeying God. 

Use 2. Let us not be in the number of these. If 
thou hast any love to God, love his children thou dost 
see like him. How canst thou take pleasm-e, and out 
of thy voluntary converse with them who are not 
sanctified ? Were the wife that lieth in thy bosom 
without that bodily life thou livest, couldst thou take 
pleasure to converse by her ? And canst thou, having 
the life of God, delight thyself in such who are dead 
in their sins and trespasses ? 

Ver. 16. I cease not to give thanlLS for yon, malcinrf 
mention of you in my prayers. 

Now he comes unto the fact, which standeth of 
thanksgiving and prayer ; his prayer being first gene- 
rally mentioned, then more particularly declared to 
the end. 

In this 16th verse mark three things : 1, that on 
hearsay of their faith and love, he is thankful to God ; 
2, that he doth pray for them ; 3, the manner that 
he doth it, without ceasing. 

Doct. 1. Observe from the first, the graces of God 
in others must move Christians, especially ministers, 
to be thankful to God ; Paul doth it everywhere, look 
the beginnings of his epistles ; yea. Christians did no 
less for Paul, Gal. i. 24, they did glorify God in him. 
The nature of envy maketh a man like those who 
have sore eyes ; they are grieved at the spiritual good 
of others, as the sore eye is to see this corporal light. 
An example we have of it in Cain to Abel ; but love 
doth congratulate, rejoiceth with thankfulness to sec 
truth of knowledge, of grace, of holy practice, 1 Cor. 
xiii. Besides, the third commandment doth bind us 
to give honour to God, by praising him for these his 
works of grace in others. If a schoolmaster bring a 
rude, untoward boy to behaviour and forwardness in 
learning, we much commend him that he hath wrought 
so far on so undisposed a subject ; but how much more 
is he to be magnified who doth work such alterations 
in sinners, dead in their sins and trespasses ! 

Secondly, The nature of joy is to enlarge the heart 
to thankfulness. Now, true Christians, especiallj' 
ministers, can see nothing which doth more glad them 
than men walking as the truth is, in Christ : 3 John 
4, ' I have no joy like to this, when I see my children 
walk in the truth.' 

Use 1. Wherefore let us all labour to find this in 
ourselves. That we are thankfully afl'ccted to God in 
the coming on of other, it is an evidence of true grace 



Ver. 16. J 



BAYNE ON EPHESIANS. 



8!> 



in our hearts. Everything rejoiceth to see the in- 
crease of those who are like to itself, especially 
ministers must praise God in the towarduess of those 
who belong to them. What natural parent can see 
the outward prosperity of his children, but that he is 
delighted in it, and thankful to the authors of it ? 

I'se 2. Secondly, seeing that this is the eflTect the 
grace of others hath in the godly, what may we think 
of them who are vexed to see the coming on of others 
to a godly course, yea, who will not stick to curse 
them by whom they are seduced to this puritan strict- 
ness ? Surely that seed of the old serpent is strong 
in them, which doth make them so full of enmity 
against those in whose hearts the seed of grace is now 
sown through God's mercy. 

Use 3. This sheweth Christians what they are to do. 
Would they have their minister made glad, and their 
hearts enlarged to thanksgiving ? Let them shew- 
forth the power of grace in their conversation : ' If 
you stand stedfast,' saith Paul, 1 Thes. iii. 8; whereas, 
if they lie in grievous state, it doth so grieve their 
ministers, that nothing can refresh them but their 
amendment by whom they are grieved, 2 Cor. ii. 
Natural parents are so ali'ected, that while their chil- 
dren stand well with them, they think there is no 
cross ; but if a cross befall them here, they can find 
no content for the time in anything beside. 

Doct. 2. Observe secondly, that Christians are to 
help each other with prayer, especially ministers their 
converted people. God requireth it of all Christians, 
and doth ergo make promises that our prayers shall 
be available, as well for others as for ourselves, 
James v. But ministers by office are God's remem- 
brancers, and must offer incense as well as teach, 
Deut. iii. 3, which our Saviour likewise did before his 
ofl'ering up himself, John xvii. The bounty of God 
doth encourage us unto it, who hath said, that they 
who have anything in truth shall have more ; it is but 
as a pledge of his further grace to be bestowed. 

Again, the devil is busy, seeking to bring them back 
who now are taken fi-om under his power. We see 
by woful experience how many are turned back from good 
beginnings ; we have need therefore to support them, 
and when ministers should have parent-like affections, 
how can they but seek theii- good ? How many wishes 
will natural parents have about their natural children ! 
Wherefore let us all seek to God each for other. 
What will we do for him whom we will not lend a 
word to for his good '? Especially, let us ministers 
say as Samuel, 1 Sam. x., ' God forbid I should cease 
to pray for you, and so sin against God.' 

Docl. 3. The last thing is, that he prayed incessantly ; 
whence observe, that we must with perseverance follow 
God in those things we pray for. This our Saviour 
teaeheth by those two parables, Luke xi., of him 
that went to borrow three loaves, and, Luke x., of the 
widow following the unrighteous judge. There are 
many conditions in prayer, in regard of the persons 



to whom we pray ; persons and things for which we 
pray ; persons who pray ; finally, in regard of the 
prayer itself, as that it should bc'humble, fervent, and 
continual. God doth prevent us with some things, 
he doth give us speedily other some, but there are 
others again for which he will have us follow him 
with continuance, before he bestow them ; for should 
we still no sooner ask than receive, prayer were rather 
a matter of experience than of failh. He doth eri/n 
see it fit thus to exercise our sanctity, faith, patience ; 
thus to try whether our request come from unsettled 
humour, or from poverty of spirit and thirsting desire. 
Thus he doth prepare us to receive the things we ask 
in greater measure ; for the wider the soul is enlarged 
in desire, the more abundantly God meaneth to fill it 
in his time. Again, by this mean he doth make us 
possess his blessings with more delight and carefulness 
than otherwise we would, not to mention that we in 
our fii-st seeking things are unfit often to receive 
them. 

But here two questions shall be briefly answered. 
First, whether it be sin always to cease from asking 
this or that. Secondly, whether all ceasing to go on 
in prayer doth make our former prayer fruitless. 

1. To the first I answer, Not all ceasing, but ceas- 
ing out of unbelief or impenitence, is sinful ; first, 
when we have obtained this or that, we may cease to 
beg any longer as we did before. Even as the body 
resteth, when it is now come to the place to which it 
moveth, so the soul, when it hath attained that to 
which it went by unfeigned desire. 

Secondly, When we find the thing not to be profit- 
able for us, or otherwise not pleasing to God. Thus 
Paul was taught to see the use of that buffeting re- 
maining with him. Thus when Jeremiah learned that 
God had not to give, nor would not be entreated for 
the prosperity of the people, he did desist, though he 
did well before in asking of it ; for that revealed will, 
and not the secret, is that to which our actions must 
be conformed. Though here is something extraor- 
dinary in these examples, yet God doth often let his 
children see that they did afl'ect things not good for 
them, by leading them into fuller knowledge of their 
own hearts, and by letting them find the fruit of some 
outward disturbances, the removal whereof they sought 
earnestly, so that they coiTcct themselves, and no 
more seek to be free from that which they find so neces- 
sary by good experience : this desisting is holy and 
good. Thirdly, there is a desisting overtaking (Jod's 
children, when God doth lock up their hearts that 
they have not power to seek the good of some persons 
or churches as heretofore they have done ; which, 
when it is not contracted or canscd by some sinful 
indisposition in the party, but from a secret of God 
not moving the spirit in this kind, that so way may 
be made for his judgments, it is such a ceasing as can- 
not be condemned for sin, though it m.ay always be 
bewailed as a secret desertion, which doth foretell 



90 



BAYXE ON EPHESIANS. 



[Chap. I. 



heavy tilings ensuing. Fonrtbly, we cease to pray as 
before for things without sin, when now God hath, as 
it were, spoken within our spirits, that we shall have 
the thing we have asked, and bid our souls after a 
sort return to rest. For from whence we find God 
thus good unto us, we follow not with our accustomed 
fervency, though execution delayed may cause us 
some time seek the seasonable performance of it, the 
soul is more in joyful expectance, less than before in 
careful petition. The ceasing therefore forbidden is, 
when before we receive things, we do, through unbe- 
lief and impatience, give over, either for a time, which 
befalleth God's children, or altogether. 

2. The latter question is answered thus. Look, as 
a brunt of unbelief doth not evacuate our faith formerly 
grounded on God's promise ; for David his saying, 
that Saul would at length catch him, and flying out 
of unbelief to Gath, did not make his foi'mer faith in 
vain ; so intermission for a brunt, while the fit of un- 
belief, dejection of mind, or impatiency lasteth, doth 
not hinder, but that we shall receive the things we 
have unfeignedly desired. 

The use is, to stir us up that we faint not in follow- 
ing God. We love not to be troubled, and even 
molested with instancy ; but nothing is more accept- 
able to God than this violence, which will not let him go 
till he hath blessed us. Ay, but I seek and see nothing 
of my prayers ; the harvest cometh not so soon as the 
seed is sown. Though thou feelest not the things 
thou asketh, nor removal of those evils whereof thou 
complainest, yet thou dost not know what evil this 
course of following God doth keep from thee, nor 
what good in other kinds he doth thee for it. Agiiin, 
thou shalt reap in time if thou utterly faint not, for 
that which is denied us in life, is often by God's most 
wise disposition granted in the end of it. But to come 
to the prayer itself. 

Yer. 17. Now followeth his prayer, in" which we 
mark the person to whom he prayeth, with his de- 
scription : first, from his relation, to Christ ; secondly, 
from the attribute of his glory, God of Christ, the 
Fatlur qffflonj. 2. The benefits for which he praj'eth ; 
touching which, three things are to be observed: first, 
the benefits to be bestowed, which are propounded in 
this verse, and further declared in the beginning of 
the verse following ; secondly, the way by which they 
should be given them, in the end of this verse, wis- 
dom and revelation through the knowledge, or acknow- 
ledging of Christ; thirdly, the end, that thus they 
might know both the thiugs kept for them in the 
heavens, and that which had been bestowed upon 
them. 

To open the words of this ver.se. The Father of 
plory doth note out God as glorious by nature in 
himself, and the fountain of that glorious life which is 
communicated with any of his creatures. The spirit 
of u'isdom is put for the gift of wisdom, which is be- 



stowed on us ; and it is called the spirit of wisdom, 
both because the Spirit doth beget it in us, as also 
because the same Spirit is with it to sustain it, and 
perfect it ; thirdly, because the wisdom itself is of a 
spiritual nature, moving them in whom it is to work 
after the direction of it. 

The spirit of revelation. Revelation is extraordinary, 
or ordinary, and it is nothing but the gift of illumina- 
tion, or that light which the Spirit causeth to shine 
about our minds, by which, as a mean, things spiritual 
are made manifest to the eye of our understanding, as 
by the light of the sun things bodily are made mani- 
fest to the eye of our body ; and the Spirit causeth 
this, and continueth it, even as the sun doth cause 
and continue this uatm'al light which we hare with us 
all the day long. 

KnoivUJije of Christ is put for that affectionate 
knowing and acknowledging of him. The sum is, 
Since I heard of your faith in the Lord Jesus, I go to 
him who is the God of this Christ on whom you have 
believed, who is the Father glorious himself by nature, 
and the author of all that glory which is communicated 
with his children, entreating him to give unto you that 
spiritualgift of wisdom, whereby you may be able to 
understand, and thatlight of his Spirit which doth make 
manifest the things spiritual, which are to be under- 
stood of you ; and this I wish you, through the further 
knowing and acknowledging of that Christ, in whom 
you have beheved. More plainly, I desire for you, that 
God will give you eyes of your understanding so en- 
lightened, that you may know him. 

Doct. 1. Observe then, first, that we must so con- 
sider of God, when we come unto him in prayer, as 
that we may see in him the things we desire. The 
apostle going to prayer for these Ephesians, who had 
believed on Christ, and about to seek the glorious 
gifts of the Spirit, which might help them to know the 
glory reserved for them, he settetli God before him, 
as the God of that Christ, whom these had now re- 
ceived by faith into their hearts, and the Father of all 
glory, both of them strengthening his faith. For he 
could not think that God, the God of Chi-ist, would 
be wanting to those who were Christ's, or that the 
Father of all glory would deny these glorious gifts, 
which he was about to entreat. When men come to 
ask at those who have enough of that they seek, and 
to ask it in such measure only as that it is not any- 
thing for those they sue unto to vouchsafe, they easily 
persuade themselves that they shall speed. This 
maki'th Paul still set God before him, as having that 
in him for which he prayeth : ' The God of peace 
sanctify you throughout;' 1 Thes. v., ' Subdue those 
lusts which fight against yourselves.' So seeking the 
consummation, or perfecting of the believing Hebrews, 
he doth set God before him, as who had from the 
lowest humiliation brought the head of them to glory, 
Heb. xiii. Thus the church. Acts iv., seeking courage, 
and that wonders might be wrought, they set God be- 



Vkk. 17.] 



lUYNE ON EPHESIANS. 



91 



fore them, as the God of power, who Lad made 
heaven, earth, sea, &c. 

Use. Wherefore learn thus to help thy faitb. 
Woiildst thou h;ive remission of sin ? Consider of 
God, as a God with whom there is plenty of redemp- 
tion or forgiveness. Wouldst thou have ease in any 
misery and grief? Consider of him as a Father of all 
mercy and consolation, when thou comcst to him ; 
this doth strengthen faith, and inflame all'ection. We 
seek things mox'e secureh', when we know them to be 
where we are in looking them ; and we follow them 
more aflectionately, when now we are gotten after a 
manner into the sight of them. 

Doct. 2. Observe, secondly, that even true believers 
have great want of heavenly wisdom ; as children and 
3'outh, when they have in their measure that wisdom 
which bclongeth to their kind, j-et they want in great 
measure the same wisdom in which they partake. So 
it is with God's children : when now they have that 
wisdom from above in some degree, yet they are 
many degrees short of that which is to be attained. 
Yea, our Saviour himself, the head of us, did so re- 
ceive wisdom, that there was place for growth and in- 
crease in it, Luke ii. 5'2. What doth the want of 
wisdom in c'.iildi-en, which we may not observe in our- 
selves ? They see not things, together with the end 
they work unto ; and hence it is, they count such 
things good, as to their senses seem so for the present. 
They think those love them, who cocker them, and 
that those do not love them who reprove them, or 
hold them in, more than they are willing. Thus wo 
think it happiness to have that contenteth us, to be 
free from that which is grievous to flesh or spirit. We 
think God loves while he smiles on us, and that he 
doth not love us, when he doth frown on us, and make 
us drink a wormwood draught day by day. Again, 
chiLlren, through want of wisdom, are unwilling to 
sutler that should do them good, backward to that 
would do them good another day ; for a matter of 
present pleasure, will part with things of no small 
profit. Are not the best of us unwilling to come 
under God's yoke, though there is no other way to find 
rest to our souls ? Are we not most backward to renew 
our faith, repentance, to endeavour further the work 
of moriification ? Do we not, for a little pleasure of 
sinful lusts, part with our peace, yea, the health of 
our spirits too often ? Thirdly, children, for want of 
wisdom, forget the beatings past, when now the smart 
is over, and fall to the same faults which have made 
them smart heretofore ; and is it not so with us ? How 
soon is the grief of sin escaped us forgotten ! How 
soon do we stumble at the same stone, returning to 
sin in the same kind wherein wo have formerly offended I 
Finally, as children and youth, through want of wis- 
dom, speak and do many things full of folly, so we let 
fall in word and deed, alas, how many things, in 
which the work and direction of true wisdom is want- 
ing ! 



Use. Let ns then labour to find this want in our- 
selves, and see our folly, that we may be made wise. 
The more we grow in years, the more we see what 
lack of civil wisdom we had in youth ; so it should bo 
here, the ancientcr we grow in Christianity, the nioro 
we should discern the folly in us, and want of wisdom 
which is from above. 

Let us not be dismayed, who are conscious of lack 
this way': things are not begun and perfected at once; 
wisdom must get up from one degree to another in 
us. 

Doct. 3. Observe, thirdly, that he prayeth for re- 
velation as well as wisdom ; that we have need not 
only of wisdom whereby to understand, but of light 
manifesting the spiritual things which are to be under- 
stood of us. He prayeth both for one and other, wis- 
dom and revelation. To have inward faculty of 
seeing, is one thing ; to have outward light, by mean 
whereof to see, is another. Light must come to light 
before we can see ; the light in the eye must meet 
with the outward light of the sun, or a caudle, or 
some other lightsome body, or nothing is perceived. 
So the light of wisdom which is inherent in the soul, 
must have shining to it this light of revelation, which 
doth make manifest things spiritual, or, though onr 
sight be never so quick, we shall be environed with 
darkness. The Spirit is fitly, ai/o, compared with 
fire, which hath not only heat resolving numbness, 
and making stark joints active, but it hath light 
grateful to the eye of the body. So the Spirii hath 
both love, which warnieth our frozen hearts and affec- 
tions, and also this light of revelation, which delight- 
eth the eye of the understanding, and manifesteth to 
the view of it things that are heavenly. 

Use. Wherefore let us seek to God for this comT ••'- 
able elfcct of his Spirit. Even as he can lay his h.ind 
on this bodily light by a cloud, intercepting the ship- 
iug of it, so can he withdraw this illumination of his 
Spirit, and cause us to grope as it were in darkness, 
though the eye of our minds were neither shut up nor 
otherwise troubled. Do we not sometimes see things 
comfortable, and on a sudden feel them eclipsed, when 
no sin hath inwardly altered the state of onr souls, 
this heavenly illumination now spreading itself through 
the word of promise wo set before us, now presently 
withdrawn or much obscured ? It is a wonder how 
weak men of understanding and godly wisdom should 
see clearly and joyfully the things of their peace, yea, 
the will of God, in which they are to walk; and men 
for conscience equal to them, for understanding and 
godly wisdom far before, should walk only enabled 
with much ado to carry on their course in faith and 
obedience. I cannot find any reason for it, bnt in this 
outward revelation, which shineth far more brightly 
to the one than the other. Now, by moonlight a weak 
eye will read or write better than the sharpest sight 
can by twilight, when now day first breaketh. 

Duct. 4.. Observe, fourthly, who it is that worketh 



BAYNE ON EPHESIANS. 



[Chap. I. 



in us all true wisdom, even God by the Spirit of 
Christ. I told you it is therefore called the Spirit of 
wisdom, because the Spirit from the Father and the 
Son doth work it in us. It is not pregnancy of natural 
wit can make us wise to salvution, nor ripeness of 
years, not many wise, and grace we see is not common 
to grey hairs ; it is a Spirit, and ' the inspiration of 
the Almighty, that giveth understanding,' Job xx.\ii. 8. 
Nevertheless, we do attain ripeness of wisdom by 
means, even as we see in natural men, they come to 
a more full measure of civil wisdom, not without means 
making way to it. How doth a foolish youth grow a 
wise man ? First, one day teacheth another ; he, as 
his days increase, getteth knowledge of many things. 
Secondly, he tasteth, as we say, many waters ; and 
findeth by experience the good in some things, the evil 
in other some. Thirdly, he groweth by some means 
weaned fi-om his youthful lusts, which like a back bias 
did draw after themselves the understanding. Thus 
when his knowledge is increased, when he hath 
gathered experience and sowed his wild oats, as we 
say, he groweth a wise, staid person. In the same 
manner, when God hath brought us on to know, to 
prove things by our own experience, and to be weaned 
from the lusts of sin, which are the true folly bound 
in our hearts, then he causeth wisdom in far greater 
measure to enter into us. We see then to whom we 
must give all thanks for what wisdom soever we have 
received, and to whom we must fly for the increasing 
of it, even to God, who giveth it plentifully, and np- 
braideth us not. See what is written verse 8. 

Ver. 18. Now followeth the manner or way in which 
he would have them bestowed, thiotir/h the knouiedge, 
or acknouiedging of Christ. 

Duct. 1. Observe, to grow up in the acknowledging 
of Christ, is the way to attain the more full measure 
of the Spirit in every kind, 2 Peter i. Everything is 
said to be given us, which respecteth life or godliness, 
through the knowledge or acknowledging of Christ. 
When we first come to know him as the truth is in 
him, we partake according to our measure in his 
Spirit ; when we gi-ow to behold him as in a mirror 
or glass more clearly, we are turned into the same 
glorious image, by the Spirit of the Lord, more and 
more. When we shall see him and know him evidently 
and fully, we shall be as he is, 1 John iii. The more 
we know him, the more fully he dwelleth in us, the 
more we enjoy the influence of his Spirit ; even as 
this bodily sun, the nearer it approacheth to us, the 
more we have the hght and heat of it. 

Ihe. Wherefore let us labour to grow up in the 
knowledge and affectionate acknowledging of Christ 
our Saviour. It is read of those Indian gymno- 
sophists, that they would lie all the day gazing upon 
the beauty of this bodily sun ; but how should we 
delight with the eye of the mind to contemplate on 
this Suu of righteousness, which, while we view, it 



will transform us into the same glorious image which 
himself enjoyeth ! 

Now followeth the end ; but before he setteth it 
down, he doth more clearly and fully lay down the 
thing which he entreated for them ; for these words 
ai'e governed of tbe verb given in the former verse, 
and are ergo put in the same case with the former, 
viz. the Spirit of wisdom and revelation, and that with- 
out any particle which should couple them, because 
they are brought in by way of explanation, in which 
case the copulative is often omitted, as ver. 7, 1 Peter 
i. 3, 4. For to have eyes of understanding enlight- 
ened, differeth not from that former, to have given the 
spirit of wisdom and revelation, but that it doth more 
roundly and fully note the same benefit, and that with- 
out any insinuation of the cause, viz. that Spirit from 
which it Cometh. This then thus cometh : when I 
ask for you a spirit of wisdom and revelation, my 
meaning is, to speak more roundly and nakedly, I ask 
that he would give you eyes of understanding enlight- 
ened. The end followeth, first propounded, then more 
clearly expounded. Propounded in those words, ' That 
you may know the hope of his calling.' For clearing 
whereof you must know, that hope is put for things 
hoped for, not for the grace of hope, which springeth 
from faith. Thus we say, he is a man of fair hopes, 
we mean goodly lands, which in likelihood will befall 
him. Now, this hope is described from an antecedent 
benefit the ground of it, viz. God's calling them by the 
gospel ; and whereas there is an outward significative 
ell'ectual calling, wherewith many are called, who are 
not separated from others, this is meant of that in- 
ward operative and eflectual calling, which the Scrip- 
ture doth describe with additions, viz. that it is a 
calling 'according to purpose,' a high and heavenly 
calling, a holy calling. The end of the verse ex- 
poundeth this hope by this, that it is an inheritance, 
described from the glory, yea, the riches or abundance 
of glory, adjoined unto it, and from the persons who 
are the subject of it, the saints. 

The sum of the verse : when I ask for you a spirit 
of wisdom and revelation, my meaning is, I ask at 
God that he would give you the eyes of your under- 
standing enlightened, that ye may be able to know 
those good things which you have in hope, having 
been called of God to tbe obtaining of them, through 
the ministry of the gospel ; even to know what is the 
abundant glory of that his inheritance, which he will 
of grace distribute amongst the saints. For the par- 
ticle we read, in the saints, doth signify in or amongst, 
and is so read Acts xxvi. 18. 

Doct. 1. Observe, then, first, that those whose 
spiritual sight is restored have need still to depend on 
God that their eyes may be more and more enlightened 
by him. These were now light in the Lord, hud their 
eyes opened, yet thus he prayeth for thera. As it is 
with bodily sicknesses, when we recover out of them, 
health cometh not all at once, but by ounces, as we 



Vkr. 18.] 



lUYNE ON EPHESIANS. 



93 



say, so in spiritual. When God doth now raise ns up 
from our death, \vc neither are fully sanctified nor yet 
fully enlightened. It is with us as with the blind man, 
Mark viii. 24, we see, but confusedly and iiidistinctly. 
Now, this enl Ightening comprehendeth these four things, 
which we have still need to seek to God for. 

First, The removal of those things which put im- 
pediment to our sight. A seeing eye may have mists 
dazzling it, humours falling and distilling into it, yea, 
.some film or skin growing over it ; so an eye of the 
soul, which now seoth, may have the mists of igno- 
rance, clouds of lusts, veils of hardness of heart, all 
hindering this faculty of seeing, in the action of it. 
We must therefore look to God for the eye-salve, and 
the help of his hand in these regards. 

Secondly, We have need that the inward light of 
knowledge be augmented in us. The inward light of 
the bodily eye is not so great in an infant as it is now 
in a man grown ; so it is that the inward light of the 
mind, by an addition of wisdom and knowledge, taketh 
increase. 

The third thing we have still need of is, that God 
should shine unto us with a light of revelation in his 
word ; for as the bodily eye cannot be enlightened to 
see till it hath outward light afforded, so it is with 
the soul, and the eye thereof. But of this before is 
spoken. 

The fourth thing is a direction and application of 
the eye of our mind, to behold things that are spiri- 
tual. If the natural man and all his faculties move 
in God, much more the spiritual, Prov. xx. 12. God 
is said to make the eye seeing and the ear hearing, 
that is, not only to create them, but govern and apply 
them to that they do ; otherwise we might be like to 
Hagar, not seeing that which was before our eyes. 
Even as it is not the eye so much that seeth as the 
soul in and by the eye, whence it is, that if the mind 
be abstracted in some serious thought, men see not 
that which is before them ; so it is not so much the 
eye of our understanding as the Spirit of Christ, which 
is the soul of the body mystic, which doth cause sight 
in us. We do everything but secondarily and instru- 
nientally, it being God who givcth principally both to 
will and to do ; and all these are here to bo conceived, 
because the end which the apostle doth aim at cannot 
be attained without them. 

Use 1. To comfort weak ones who know but any- 
thing, if it be in truth, so as it maketh them endeavour 
more conscionably to obey. Hadst thou long been 
without sight, shouldst thou but be able to discern 
thy hand held just before thine eyes, it would glad 
thee, because it is a token of sight now coming on thee ; 
so this little sight, when the heart is conscionably 
affected, is a pledge of more returning to us, who are 
darkness itself, quite devoid of saving knowledge by 
nature. 

f'sc 2. This must make us still follow God, and use 
all means to be further enlightened. Were our eyes 



sore, and the sight of them not perished, but depraved 
only, or diminished, what would we not do to get 
help ? Yea, we would abide strong smarting waters, 
but wo would mend this defect in them ; how much 
more should we seek to amend all defects in the eyes 
of our understandings ! 

Observe, secondly, from hence, that he doth pray 
that they might know their hope, the matter of their 
inheritance ; that even true believers know not at 
first, in any measure, those hopes which are kept in 
heaven fur them. Naturally, wo know nothing of the 
hope to come. When God doth now regenerate to 
these hopes, we do know them in some measure, but 
nothing as we ought, and may come to know them, if 
we be not wanting to ourselves. Even as earthly 
heirs in their minority, through want of earthly wis- 
dom, they know in general that they have inheritances, 
and where they lie, but they do not particularly and 
exactly know the several lordships which belong to 
them, the worth of them, itc, yet the nearer they come 
to age, the more they wind out such particulars. So 
it is with us ; we do at first know things very con- 
fusedly, and the nearer we grow to our salvation, the 
more we come into the understanding of these things. 

Now, the reason why these hopes are not so known, 
is partly in the excellency of them, and the glorious 
light which is in them. If the law bath his wonders 
in it, Ps. cxix. 18, what a wonderful thing is this, 
which is the upshot of all, the gospel ! Again, the 
weak sight we see of younglings in Christianity, is not 
proportioned and fitted as yet to so high an object as 
this is. Bring the light of a candle near to the natural 
babe, and it cannot endure to look up against it. 
Thirdly, even as children are so taken up with their 
childish common wealth, that they cannot bend them- 
selves to the more serious consideration of more im- 
portant matters, so believers are a great while so 
carnally afiected that they cannot set themselves to 
purpose about this contemplation. Fourthly, and 
lastly, as heirs in earth want not crafty companions 
about them, who will keep them from knowing the 
worth of things which belong to them, so the devil 
doth labour nothing more than to keep us hoodwinked 
this way. 

Use 1. The use is, first, to rebuke such who will 
not seek to have further knowledge of their excellent 
hopes kept for them in the heavens. Men will pry 
into all their hopes and possibilities in earth ; yea, if 
it be a thing which, in reversion, may do good happily 
to some of their children, they will make account of 
it ; they will know these things too' well till they are 
proud, count them fools who know them not, and yet 
never seek to know their freehold in heaven. 

Use 2. In the second place, this must stir us up to 
seek after those hopes, to get the knowledge of the 
things kept for us. These are not like earthly hopes ; 
they make their eyes fall out who wait on them, and 
sometime never come near them. Such were Absa- 



94 



BAYNE ON EPHESIANS. 



[Chap. I. 



lom's and Adouijah's hopes ; sometime they are gotten, 
but prove no blessing, it being with them as it was 
with the quails which were given Israel. But what 
if they be gotten and possessed ? In death they 
perish, for death divorceth a man from all these earthly 
things he enjoyeth. But these hopes will not let us be 
ashamed ; these are good and blessed hopes, yea, life 
itself, a living hope. Till we know this hope we have 
in heaven, we cannot be heavenly minded ; for where 
a man hath hope, thither his soul will look out, and 
be more than where he is bodily present. This is it 
which maketh us purge ourselves. Men that hope to 
stand before princes will refine their behaviours, and 
furnish themselves with all kinds of complement. 
This knowledge of our hope is the spur of action ; 
men work cheerfully when they know an ample reward 
abideth them. It is a ground of all patience, sweet 
in hope maketh that which is sour for the present go 
down more sweetly. 

Duct. 3. Observe, thirdly, hope of his cullinrf. That 
there is no grounded hope, but only of such things as 
God hath called us to obtain. We could not have 
hope of salvation, God's kingdom, life eternal, had not 
God called us hereunto: 1 Thes. i. 12, ' He hath called 
us to his kingdom and glory ;' 2 Thes. ii. 14, ' He 
hath culled us to obtain life.' Eir/o, Col. i., it is 
said that the Colossians now had a hope laid up in 
heaven, when they had heard the word of truth, even 
the gospel of salvation. As no man can hope to stand 
before a mortal prince in place of dignity and oiEce, 
till the king do call him thereunto, so none can 
groundedly look to be in glorious condition in God's 
kingdom till he have called him hereunto. Here, 
briefly, it shall not be amiss to consider what this 
calling is. 2. How we may know that we are effec- 
tually called. 

For the first, this calling is such a revealing of his 
grace within our heart?, or minds, as doth make us 
come to him and follow him for the obtaining of life 
through Christ. As a man hath both a soul and a 
body, so this cull standeth not only in the outward 
word, which soundeth in the ear, but that inward re- 
velation which God maketh within the heart : ' I will 
speak to their hearts.' The heart of Lydia was 
opened. Secondly, I say it maketh us come and fol- 
low God for obtaining life and glory, to which he hath 
called us ; for God speaketh inwardly and outwardly 
to many who are not efl'ectually called, because God 
doth not intend to convert them and make them fol- 
low ; but this calling according to his purpose is 
never without eflect. It is with us in this call as it 
was with those Christ called to follow him. Mat. iv. 
20 ; he did so reveal his wiU within them, that they 
presently obeyed. 

We may know ourselves called, first, if our hearts 
answer God. Thus Paul, Acts ix., ' Lord, what wilt 
thou I should do?' Acts xxvi., 'I was not disobedient to 
the heavenly vision.' When God speaketh within us 



his grace, or calleth us to this or that, according to- 
his eflectual purpose, our hearts, echo-wise, resound, 
' Thou art our God,' Hosea ii. 23 ; ' Speak, Lord, 
thy servant heareth.' 

Secondly, It is seen by this, that it maketh us sepa- 
rate and stand out from the world. If a governor 
call out a servant to do this or that, he is separated 
from all his fellow-servants, and set apart for a busi- 
ness wherein they intermeddle not. So it is here, 
from what time God doth call us unto salvation, he 
doth set us apart fi-om all others, to be, as it were, 
' the first-fruits of his creatures,' James i. 18, even 
from profane persons, civil men without religion, re- 
ligious men in show without power, heretics, schis- 
matics ; his calling doth make us come out from these, 
so that we cannot be of one heart with them, nor they 
with us. 

Thirdly, By the spirit received. When God called 
Saul, he did put into him another spirit, agreeing to 
the condition whereto he was called ; and men called 
to places of dignity, presently there is a spring of 
spirits in them answering that estate. So God also, 
when he calleth to his kingdom and glory, he doth 
give them a spirit which doth aspire and make them 
endeavour to that prize of this their high calling in 
Christ. 

Lastly, By thankfulness to God in regard of this 
favour, that he hath called us out of our natural estate 
of misery to such hope in Christ. 

Use 1. The use is, to let men see their vanity, who, 
though they obey no part of God's will revealed to 
them, though they are so far from separating from 
profane, worldly-minded persons, that they cannot be 
themselves in any other company ; they traduce others 
as proud, singular, humorous puritans ; who have no 
spirit apparent but a spirit of pride, wrath, lust, &c., 
yet they hope for salvation and God's kingdom. This 
is to hope to have this or that from God, before he 
hath called me to obtain it, which is all one as if I 
should hope to be lord chamberlain, though the king 
never made me hear any inkling of such a matter. 

Use 2. This must stir us up to get knowledge of 
this, that we are called. Hence followeth all grounded 
hope. Beside, this is all our stay ; he who hath called 
us is able to possess us of that vvherenuto he hath 
called us. If earthly kings call a subject to this or 
that honour, their call is efl'ectuiil, accompanied with 
that power which will set them in it. So the Lord 
will certainly set us in possession of that to which he 
hath called us in Christ. As God's call and anoint- 
ing David to the kingdom did sustain him against all 
encounters, so must it do with us, who are called and 
anointed in spiritual manner to that heavenly king- 
dom : ' He who hath called you to his eternal king- 
dom, after ye have suflered a while, strengthen yon, 
stablish you,' 1 Peter v. 

Duct. 4. From his exposition of the hope to which 
we are called, observe, first, that the inheritance kept 



Vek. is.] 



BAYNE ON EPHESIANS. 



y.3 



for us is aliundantly glorious. This word riches set 
lit'foro niiything, dolh signify the abundant measure 
of that to which it is annexed : ' Oh the riches of the 
wisdom of God !' Rom. xi. The state we are in is 
niui-h diflerent from that which is reserved for us, 
Isa. Ixiv. ' The things aro wonderful which God will 
wiirk for his,' 2 Cor. iv. We are passing through this 
vale of misery to an excellent eternal weight of glory. 
An heir nppiirent in his mother's womb, or childhood, 
hath nothing to the glory which he cometh to have 
when now he swaycth the sceptre, and sittcth in the 
throne of his majesty. So it is with us ; that we have 
now is nothing to the glory of that which shall in the 
last time be manifested. The inheritance of a king- 
dom hath annexed to it great glory ; as, for example, 
Solomon's kingdom, when the queen of Sheba did ob- 
serve it, her siurit failed through astonishment. 
What was his kingdom in comparison of this eternal 
one to which we are called ? He had royal apparel 
wherewith he was clothed ; and to see a king in his 
richest robes, as, say, in his parliament robes, is a 
sight somewhat glorious ; nevertheless, the lily (as 
our Saviour speaketh) doth exceed all that art can set 
them out with ; but the saints shall shine as the sun, 
and bo clothed, as it were, with light itself, as was 
shewn in Christ his transfiguration. He had a sump- 
tuous palace, but not to bo compared with those eternal 
mansions in the thii-d heavens prepared for us. He 
was accompanied with the peers of his kingdom, but 
we shall have the presence of God himself, Christ, the 
Spirit, angels. Finally, ho had a most magnificent 
provision for his table, but not like the manna, not 
like that true tree of Ufc which we shall feed off in the 
paradise of our God. 

f'sc 1. Wherefore, let us draw up our ' ^arts. 
Eichcs and glory, what do they not with mortal men ? 
but, alas, these worldly riches and glorious dignities 
are but pictures, not having the substance of that they 
shew for. Men will sue upon their knees to recover 
small inheritances on earth. While time lasteth, seek 
this inheritance. Let us think what a heartbreak it 
is to a n.an when he doth find that, by some default, 
he hath forfeited some earthly matters which he might 
Lave hi Id had he been wary ; but what a grief and 
coufusion will this cause, when men shall see that, 
through carelessness, they have lost an everlasting in- 
heritance of glory which they might have attained ! 
There is but one life betwixt us and possession, why 
should we be so negligent as we are ? 

The poor children of God must hence comfort them- 
Belves that God hath thus exalted them, and not envy 
Morldly men their full estates in this presint world. 
Heirs are glad to borrow trifles with servants son.e- 
time while they are under government; so God doth 
hold his children low for a while in this present life. 
Again, why should we envy them, seeing they liave 
but a state of life granted them in this mo^t renjote 
and utmost part of our inheritance ? Will a child 



think much a parent should give a pension for life out 
of this or that, while he hath far greater things left 
him ; yea, the inheritance of that also, out of which 
an annuity, as it were, for a time is granted to some 
other ? Thus it is our Father dealeth with us, while 
he doth both reserve for us greater things, and also 
bequeath the everlasting inheritance of heaven and 
earth to us, in which wicked ones have but a state of 
life, till wo shall come to our full age in Christ. Soo 
more of this, ver. 11. 

iJoct. 5. Observe, lastly, who they are to whom 
belongeth this inheritance, viz., the saints ; such as 
are not only cleansed from the guilt of dead works, 
but by the Spirit of Christ renewed to tine holiness, 
and brought to walk in all holy conversation, 2 Peter 
iii. 11,1 Thes. iv. 7 ; for we are called in Christ, both 
to outward and inward sauctification ; see Acts xxvi. 18, 
so likewise Col. i., ' To receive inheritance with the 
saints,' ' Made us fit to have inheritance with the 
saints in light.' If you ask this question, Why we 
shall have the inheritance of life ? it is answered. The 
grace of God in Christ is the cause why we obtain it. 
If you ask. Who shall have it ? see Ps. xxiv. 3, 4, he 
whose hands are innocent, whose heart is pure, who 
looketh not to vanity. This inheritance, as the glory 
of it decayeth not, no, doth not so much as wither, so 
it is for state an undefilcd inheritance ; no unclean 
thing may enter. Rev. xxi. Again, to whom do men 
leave inheritances ? Is it not to children or allies who 
have the same flesh and blood, as it were, with them ? 
So God will not give his inheritance but to those 
who have the divine nature, and are made holy 
in some likeness as he is holy, though not in like 
perfection. 

Use 1. The use is, to let many see how they deceive 
themselves who look to be saved, but love not holi- 
ness ; they love to live after their ignorance and lusts ; 
they will mock at men who will not run to the same 
excess of riot which themselves do. Know this, that 
when wise men will not leave their substance to chil- 
dren of an adulteress, God will never give thee the 
inheritance of glory while thou coutiuuest a child of 
this world, loving nothing so much as the pleasures, 
pomp, and profits of it. 

Lhe 2. Let us, in the second place, labour for holi- 
ness. True holiness, it is not a good nature, nor 
moral justice, nor external profession of religion, so 
far as standeth with our own wills ; no, where we first 
renounce our will, there we first begin to be holy. 
What, then, maketh saints to find out how our whole 
nature is polluted, to strike at the root, and seek to 
get purged of that sin which dwelleth in us ; to fight 
against those sins, custom, complexion, age, company, 
most incline us unto ; to seek to God to make us grow 
up in bolincf s and his fear, — he that doth these things 
is happy ; ho that doth not these things is but a 
painted sheath and whited sepulchre ; he hath nothing 
but a powerless show, which the Lord ahhonelh. 



9G 



BAYSE OX Kl'HESIANS. 



[Chap. I. 



Ver. 19. And what is the exceeditig greatness of his 
poirer towards us who believe, according to the working 
of his mighty power. 

The second thing to be known is the power of God ; 
not that absolute power by which he can do whatever 
is possible, but that power, joined with his will, which 
was put forth for finishing the work of faith in them 
who believed. This power is described by the quan- 
tity in those words, ' the exceeding greatness of his 
power ;' from the persons whom it respecteth, ' to- 
wards us who now believe ;' the principal cause of 
their believing being next adjoined, viz., the efficacy 
of his mighty power, which was put forth in raising 
Christ from the dead. The sum : that you may not 
only know the hope of glory laid up for you, but also 
more fully see the excellent great power which hath 
wrought, doth work, and will work out for us who 
believe, all that salvation and glory we hope for in the 
heavens ; for us, I say, who are brought to believe by 
the self- same etiectual working of God's almighty 
power, which he wrought or shewed while he raised 
Christ from the dead. 

Doct. 1. Observe, then, first, that God's believing 
children know not at first anything clearly the great 
power of God which worketh in them. God doth 
work wonderfully : ' Passing by us, and we see him 
not : changing his place, and we observe him not,' 
Job ix. 11 ; 'It is as nothing which we know of his 
ways,' Job xxvi. 14. And as he revealeth his wisdom 
in affiicting ns once, twice, and we hear him not, so 
he doth again and again manifest his power, but we 
are not able to conceive it. This is part of that light 
to which is no access ; the eye of our minds, especially 
at first, weak, not able to look against it. 

Use 1. We must not then be discouraged if we 
cannot conceive of God in any measure as we desire. 
Our children at four or five years old, what do they 
know of our wisdom, knowledge, strength ? There is 
a commonwealth in the head of a man, no part whereof 
once entereth into their childish understanding. When 
our children can so little trace the ways of us their 
earthly parents, how much less able are we anything 
fully to know the working of the strength, wisdom, 
mercy, which are in our heavenly Father ? Some may 
think it strange that so exceeding great a power should 
work and not be discerned, when the least bodily force 
put to us is presently perceived ; but it is not with 
this power as with bodily ; their working is violent 
and manifest, the working of this is sweet and imper- 
ceivable ; and when the heavens by their influence 
work on bodies, and yet are not as commonly dis- 
cerned, how much less is it to be wondered at if this 
spiritual almighty power do insinuate itself in such 
sort as it is not commonly observed by us ! Again, 
as the brightest light, while it shineth in a thick cloud, 
seemeth rather darkness than light, so this power, 
while it worketh in midst of manifold weaknesses, is 
not to outward appearance so powerful as it is in itself. 



Use 2. Let ns labour more and more to know this 
power of our God put forth for us. We love to know 
the strength of things or earthly persons to whom we 
trust ; for till we know ourselves on sure hand, our 
thoughts are not secure. Thus we should delight to 
know this power of God, to whom we trust, as the 
tower of our strength and rock of our salvation. The 
power of God is an article of belief, not that it is (if 
we speak of it absolutely) a thing promised, but it is 
a property of him who promiseth, without which re- 
vealed and believed, our faith in the promises would 
waver, and be of none efiect. If one not worth two- 
pence would promise me to help me with twenty 
pound, I could not rest in his promise, because I am 
not persuaded he is of ability to perform ; so, longer 
than we can persuade ourselves of God's power to 
perform, we cannot believe this or that promised. 
Hence Abraham believed God's power as a supporter 
of him against such temptation as said that the thing 
formerly promised in Isaac could not take effect ; and 
so Paul, 2 Tim. i., ' I know whom I have believed, 
who is able to keep that I have trusted him with to 
that day.' How could we ever believe that hope 
touching the resurrection and glorification of our 
bodies, did we not believe this, as a revealed property 
in God promising, viz., that he is of such power as 
can subdue all things to itself? Again, the want of 
the knowledge of this power of God maketh many who 
otherwise use all good means think. Oh, such a thing 
will never be holpen with them. 

But it may be asked, by what means we may come 
to know this power better '? 

Ans. First, By seeking to God, who hath promised 
we shall know him to the least of us ; praying him to 
open our eyes, that we may somewhat more see this 
his glory. Secondly, by looking into that double 
mirror of his word and of his works, through which 
the light of this his glorious power reflecteth to our 
sight. Thirdly, by observing the experience we have 
ourselves of this power, both working in us and for us. 

Boct. 2. Observe, secondly, who they are in whom 
this power worketh, and for whom it is ready to work, 
even true believers. We come to have the divine 
power giving us, or working for us, all things to life 
and godliness, through the acknowledging of Christ. 
The more we are united with anything, the more we 
feel the virtue of it working upon us, and assimilating 
and mailing us like itself ; as we see in things cast 
into the fire, which the fire doth so work on, that it 
turneth them into fire, or maketh them red-hot and 
fiery like itself. Thus the more we by belief are 
united with God in Christ, the more doth his virtue or 
power work upon us, both in conforming us to him- 
self, and in doing otherwise whatever is behoveful. 
There are sundry things, in regard whereof this so 
excellent power hath wrought and doth work in be- 
lievers ; and some things in regard whereof it is ready 
to work .''irther. What a power is that which doth so 



Ver. 19.] 



BAYNE ON EPHESIAN3. 



97 



change them, and make them lambs of lions, chaste 
and sober of filthy and iutomporatu, humble of proud ; 
a thing more hard than for a camel to pass by the eye 
of a needle ! Secondly, to continue and promote the 
work of sauctification in us, who arc carnal, sold under 
sin ; a thing no less strange than to keep in fire, and 
make it burn higher and higher, on the water. 

Thirdly, The quickening of us with heavenly desires 
and holy ail'ectious is no small power ; neither is it 
less wonderful than to see iron and load flying upward, 
were it no less frequently wrought than the other. 
Again, what a power is it that inwardly coniirmcth 
and strengtheneth us, that we are not overcome; yea, 
that doth chain up these spirits of darkness, that they 
are not able disturbantly to assail us ! These things 
are daily done in us. Now this power is ready to 
work, in times to come, our dehverance from all evils, 
the further supply of graces which we yet find our- 
selves to want, the further healing of our sinful natures, 
the full redemption of our souls and bodies. 

Use 1. The use is, first, to stir us up to thankful- 
ness, who have found the power of God working thus 
for us ; yea, that it is with us, to work further for us 
whatever belongeth to our salvation. They who did 
find Christ's miracles, power, casting out devils in 
them, healing leprosies, they were bound to praise 
him ; but we are epitomes of all his miraculous cures ; 
in healing us, he doth shew them all. Dumb spirits, 
deaf spirits, crooked spirits, who do so hold the joints 
of our hearts downwards that they cannot look up ; 
leprosies, lunacies, &c., that is done in us which 
answereth them all ; but that his power should be 
still toward us, to work further things in our behalf, 
this is matter of much rejoicing. Fear not, thou whose 
heart believeth ; in fire and water he is with thee to 
deliver thee. If thou doest see no footsteps or prints 
of some graces in thyself which thou much desirest, 
that power is with thee which calleth and maketh the 
things which are not stand forth as if they were. If 
thou hast sinful inclinations of never such strength 
and continuance, that power is with thee which can 
dry up these issues, and heal infii-mities of longest 
continuance. 

Use 2. Secondly, let us labour, as we will have this 
power work more and more in us, so to grow up in 
belief. Christ could not shew his apparent miraculous 
power where unbelief hindered ; so he will not display 
this power in those who labour not by faith to give 
him glory. It is one thing to know this power, 
another thing to have this power working in us. The 
means of the former were above briefly touched. It 
shall not be amiss to mention some also concerning 
this latter. The first is, I say, growing up in faith ; 
the second is a conscience of our own inability. St 
Paul was full of this ; ' we are not able to think a 
thought' ; ' when we were of no strength.' As one must 
have conscience of his folly before he can be made 
wise, so before we can have the power of God work 



in us and strengthen us, we must be conscious of onr 
own utter inability to every good word and work. 
Thirdly, we must submit ourselves to all kind of weak 
estates and conditions into which God shall lead us ; 
for God doth commonly manifest his power in in- 
firmities, as Paul speaketh, 2 Cor. xii. Lastly, we 
must glorify this power, in that it doth or hath wrought 
for us ; this is Paul's practice everywhere : ' I can 
do everything, Christ strengthening me ;' 'I strive, 
through the power that worketh in me mightily,' 
Col. i. 29. 

Boci. 3. Observe, lastly, that it is the effectual 
working of God's almighty power which hringeth us 
to believe. The gospel is called ' the power of God ;' 
that is, an instrument of God's almighty power which 
worketh faith in us to salvation; so Col. ii. 12. Faith 
is said to be of God's effectual working ; and, 2 Cor. 
iv. G, God, who brought hght out of darkness, is said 
to have shined into our hearts, and to have enlightened 
us with the knowledge of God's glory in the face of 
Christ ; for the creating of us anew in Christ is a 
greater work than giving us our natural being in Adam, 
and ergo, may not be ascribed to any power which is 
not almighty ; which will yet be more apparent if we 
consider what state we are in of ourselves when he 
bringeth us to believe : ' We are dead,' Eph. ii. Now 
to raise from natural death, is an effect proper to that 
power almighty. Secondly, if we consider what powers 
do hold us captive, even those strong ones whom none 
but the strongest can overmaster. Thirdly, if we con- 
sider to what estate God doth hft us np by believing, 
even to such an estate as is without comparison more 
excellent than that wo received. Now to bring us 
from death, under which so mighty ones hold us cap- 
tive, to such a life, so unutterably glorious, must needs 
be the working of a power almighty. 

Use 1. Wherefore let us look to him who hath thus 
mightily brought us to beheve, that he would finish 
our faith by tLe same power ; the same power which 
maketh these things conserveth them also. Happy is 
he who doth see this power ready to confirm him in 
beheving to the end. 

Use 2. We see how they are deceived who make 
God by his grace to convert us, so that he leaveth it 
in our power whether we will come to him by faith or 
no : as if God did set his grace forth as chapmen do 
wares, which the customer may choose whether he 
will buy or no. But who can resist in that which 
God's almighty power is put forth to work ? Could 
his power be resisted, it were not almighty. 

Use 3. Lastly, we may see hence how many persons 
deceive themselves, who think faith but a matter of 
opinion, or imagination of things absent ; who, though 
they never felt the power of God working in them, yet 
persuade themselves they have faith as well as another ; 
as if it were so slight a thing which no less power must 
work in us than that which raised Christ from the 
dead. But having thus despatched the point for com- 

G 



98 



BAYXE OX EPHESIANS. 



[Chap. I. 



inon edification, I will, for the benefit of such who are 
more ripe in understanding, set down my judgment 
in these three points following. Here three things 
are, for further understanding of this point, to be 
considered : First, In what standeth that eflectual 
help by which we come unto God. Secondly, In what 
order it doth make us come to God ; whether imme- 
diately, or by some preparation going before. Thirdly, 
Whether it leave the will at liberty actually to resist 
it, yea or no. 

1. To the first, it is plain that the efiectual help 
which maketh us come to God by belief is the efficacy 
of God's almighty power put forth to such purpose ; 
for so far as God doth intend to work, so far he put- 
teth forth his omnipotent power to accomphsh. But 
God doth intend to make some before other some 
come unto him, and, eiyo, he doth stretch out the arm 
of his power to effect this in them. Nevertheless, to 
speak more fully, though this be the principal, it is 
not the sole cause in conversion. We may then con- 
sider three causes. First, the principal, viz., this 
power ; secondly, the instrumental, both of the word 
sounding in our ears, and the inward illumination and 
inspiration wrought within us, by which, as an internal 
word, God speaketh in the mind; thu-dly, a formal 
cause, a fi-ee gracious disposition or habit of faith, by 
which the will is inclined, agreeably to the disposition 
of it, to come unto God ; so that the more full answer 
to this question, viz.. What is all that eflectual help 
whereby I come to God ? is this. It is a mixed thing, 
standing partly of that almighty power of his put forth 
for my good, partly of that word, outward and inward, 
by and with which his power is put forth ; partly in 
that spirit of faith and supernatural life which his 
almighty power, through his word, bringeth forth in 
my soui. What was that help whereby Christ made 
Lazarus able to come to him out of the grave of 
natural death ? The principal was Christ's power 
almighty, the instrumental his voice ; the former 
cause immediately helping to it, or working it, was 
the spirit of natural life, which the power of Christ, 
by his word, restored to this dead c ' pse which now 
was fallen. And thus you have the elfectual help or 
grace by which we come actually to convert. For 
that God's power put forth to work good for us is a 
help given from his free grace or his free favour to- 
ward us, cannot be doubted, when the Scripture everj'- 
■where maketh him our helper, from his mere gi-ace. 
If we lend our arm or hand to help one, being no way 
tied to it, it is a help given from our free favour. 
That his call, inward or outward, and habit of grace 
wrought in us, may be fitly called grace, efl'ectually 
helpful to the acts brought forth by them, none de- 
nieth, though all will not have habit needful to our 
first conversion. And this first thing is well to be 
noted ; for from hence we may gather in what standeth 
the efficacy of grace efl'ectual to conversion, viz., in 
God's effectual power, put forth to execute his inten- 



tion which he hath of converting some actually before 
other some. It doth not stand in any congruity or 
temperature of grace correspondent to our nature ; 
for this doth argue that there is inwardly an incor- 
rupted, a co-natural disposition to receive grace. This 
maketh the effect of conversion to depend as much on 
the active capacity of the will as on the grace of God ; 
nay more, for it maketh the grace of God work it 
morally and externally, and the will of man from a 
power within itself, which doth more inwardly enter 
the effect of conversion than the other, as he who 
persuadeth me to give an alms, is the cause of it so 
essentially as I am, who out of my pleasm-e give it 
upon his first motion. 

2. To the second I answer, that God doth use so 
to work our coming to him by beUef, that he doth first 
for the most part prepare us thereunto. As, before 
we engraft a scion, we cut it and set it for incision ; 
and if a timber log lie sunk into mud, men set to their 
tacklings &ist to draw it out of the mire, before they 
lay it in on cart to carry it away. Thus God doth by 
his power often work some preparative change in a 
sinner, before he doth by his power and word work 
the spirit of faith in them, and make them come to 
him. Thus God, by afflictions, is said to bore the 
ear, and to prepare to conversion. When Manasseh 
was humbled in great misery, he sought the Lord. 
Thus, by conviction of sin, they were pricked in heart, 
and said, ' What shall we do to be saved ?' and then 
speedily received the gospel, believing. Sometimes 
by extraordinary terrors, rising from external acci- 
dents, yea, hidden natural causes. Thus the jailor 
was prepared ; and Paul himself, by an exti'aordinary 
j vision, was brought to great astonishment. Some- 
j time by restraining ; giving common gifts, which make 
I men for degree nearer, that is, in their kind and state 
not so much removed as others in the same state and 
kind with them. Thus Christ said to the young man, 
who was rich and unconverted, that he was ' near the 
; kingdom.' Nay, God may, by giving a man up to the 
height of some sin, or sins, prepare one to conversion ; 
as Paul and Manasses, the one left to persecuting, the 
other to those horrible outrages ; that look, as physi- 
cians, by ripening diseases, make way to heal them ; 
for sick matter is never more easily brought away than 
when it in ripeness and quantity exceedeth. Con- 
cerning this matter, for our better understanding, let 
these conclusions be remembered : 

First, That these preparations are not absolutely 
necessary; for we see that God doth give to iniiiuts 
sanctifying grace, in whom none of these preparative 
operations can take place. 

Secontlly, We do not find that they have been always 
used, and therefore this matter is to be understood as 
a thing most commonly falling forth, not otherwise. 
How was Matthew called ? Even at his custom. He 
followed presently ; not as Judas, but as a true con- 
vert to Christ. So in Lydia; for life and death being 



Ver. 19.] 



BAYNE ON EPHESIANS, 



99 



such contraries, as have no third thins between thorn 
which doth partake in them both, the one may be 
changed into the other without anythinfj preparatory. 
Thirdly, All things which God doth prepare to the 
receiving of grace, and coming to him, they make not 
of themselves anything to the introducing of grace, 
further than God intcndoth this eflect by them. Fear 
of hell, conscience of sin, never such afflictions, moral 
parts, and all gifts which may be without sanctifying 
grace and true belief, many have all these, who yet 
never turn nnfeignedly to God. When the sickness 
is now grown greater in quantity, this, absolutely 
taken, maketh the patient further oil' health. But the 
physician may intend this, because he doth see his 
medicine will the better work on it, and educe it, when 
it is grown to such ripeness. If a man fall out of a 
dead palsy into a light frenzy, frenzy, of itself, is no 
preparation to health ; but to the physician who can 
work on him more fitly in this taking than in the 
other, it may be a preparative to health. Thus to be 
like an aguish man on his good days, or like to some 
madmen in the time of their intermissions, is in itself 
as far from state of health as otherwise ; but yet the 
physician may use such a state as a way to health, 
choosing rather to deal with him in this taking than 
in the fit. Thus it is not the height of sin ; it is not 
fear of hell, though contrary to the apoplexy of deep 
security ; it is not a moral course, which cometh not 
from true sanctification, that of themselves can make 
nearer the state of gi-ace, but only in regard of God, 
who doth intend to turn them hereunto. Thus if God 
stir up a man to live according to the light of nature 
virtuously, it may be, in regard of God's intention, a 
preparing him to receive further grace of eflectual 
vocation ; but all a man can do from natural strength 
of itself profiteth nothing. 

Fourthly, That where effectual raising np the heart 
to faith beginneth, there God's preparative works take 
an end ; for as that which prepares the ground for 
seed now ceaseth when the seed is to bo sown, so all 
these things, which, as they are preparations, do no- 
thing but fit the soil of the heart for God's effectual 
calling to be given, they have their end when this im- 
mortal seed cometh to be sown in us ; beside that, a 
man is no sooner called than he receiveth a spirit of 
faith, by which he is, as by a new heavenly form, in 
some manner quickened. 

Fifthly, The papists' doctrine is here very defec- 
tive, and false in part. Defective, for they speak no- 
thing of preparatory courses, by which God doth 
bring us to come unto him by faith, but of such like 
operations by which God prepareth ns, and we prepare 
ourselves, to be justified. Now we prepare ourselves 
to justification when the Spirit doth, without any habit 
of grace, lift ns np to supernatural acts of behef, hope 
in God, love, sorrow for sin, and fear of hell ; in which 
many things are erroneous. As, first, that they make 
as lifted up to acts of this nature without habits, which 



is to make a blind man see without giving his eye new 
sight ; to make us bring good fi-uits while yet we are 
not made good trees ; to make us be justified by one 
faith, come into grace by our faith, stand in grace by 
another. The school not understanding the doctrine 
of preparation, consider of it philosophically, as a 
thing between nature and grace. Now between the 
things wo work out of natural strength and those we 
do meritoriously from grace now infused into us, and 
inherent in us, they devise a third kind of works, 
which neither come from any power of ours merely, 
nor yet from any supernatural grace inherent in us ; 
and these are works done by eternal* aid of the Spirit ; 
whereas all the Scripture make that faith which is 
required to justification to be the same with that which 
worketh by love ; to be a faith fully formed, coming 
from a spirit of faith, that is, an habitual gift wrought 
by the Spirit ; to be a faith believing on God, which 
the best pillars of popish learning confess to be an act 
of formed faith. Beside, they err when they make 
fear of hell a thing immediately disposing to justifica- 
tion, when the work of this is to move us to seek out 
of ourselves after some word of faith, and this is cast 
forth proportionably as faith and love enters. It may 
prepare to our conversion, not to our justification im- 
mediately. Again, when they make love actual to go 
before justification, whereas love doth follow; for we 
love because we have found love first. Now no love 
is felt from God till remission of sin and acceptance 
to life in some measure are felt and perceived. Should 
God lift us up to love him before his justification, he 
should, by making us love him, prepare us to be loved 
of him : ' She loveth much, because much is forgiven 
her.' In a word, setting-aside the act of a true faith, 
coming from an inward gift of the Spirit, inclining the 
heart to believe, there is no other thing preparing to 
justification immediately. Where this is, there to- 
gether in time justification is received ; there the 
Spirit of love and hope are not wanting : ' He who 
believeth, is passed from death to hfe.' Nevertheless 
we do long after, not feel ourselves justified, nor per- 
ceive grace to dwell in us so fully and manifestly as 
we desire. Hence it is that sometimes we are in fear; 
sometime believe, hope; sometime wo are in repentant 
sorrow ; and by these we are led Loth to the manifest per- 
ceiving of that which is wrought in us, and to the more 
full measure of peace and grace which we much desire. 
The second question then. In what order God's 
power doth bring us to believe ? is thus answered. 
That most commonly he doth in some kind change 
us, and make more fit, that so his word may be re- 
vealed in us, which, accompanied with his mighty 
power, doth bring forth that supernatural habit of 
faith by which he doth incline us to move unto him. 

3. Now for the third thing. Whether this help doth 
leave the will at liberty actually to resist it ? yea or 
no. The answer is, it doth not. That which the 
» Qu. ' external ' ?— Ed. 



100 



BAYNE ON EPHESIANS. 



[Chap. I. 



omcipotency of God is put forth to work in the crea- 
ture, that the creature cannot resist. But God put- 
toth forth his omnipotency, and by the eflectual work- 
ing of it, be may bring us to believe. The first part 
is not denied. The second is here plainly set down, 
viz., that God doth bring us to believe by the effectual 
■working of no less power than that which raised Christ 
from the dead. 

That which maketh God's aid and grace put under 
the power of man, and not man's will to be under it, 
that is a Pelagian heresy. But to say that, notwith- 
standing God's helping grace, man may resist, is to 
put grace in man's power, not to put man's will under 
the power of grace. 

For the first part of the reason, we may see it ; for 
Pelagius taken up, because he yielded nothing to grace 
as he ought, granted that he did not prefer it before' 
the will, but put it under the power of it.* That 
which maketh man able to frustrate God's counsel 
touching his conversion, is not to be granted; but power 
to resist all God can work, maketh him have power 
to frustrate God's counsel. Indeed, it would bo thus 
in power of the creature to make God perjured in the 
things be hath sworn. To the second part of this 
reason some may happily answer, that this power 
maketh not man able to resist God, because he doth 
in his counsel decree nothing, but so that be doth see 
this power is ready infallibly to perform it. But this 
is nothing that God doth so will and decree that he 
knoweth the creature will not resist him ; for this doth 
infer no more, but that God shall not miss of any thing 
he willeth ; it doth not prove -he may not, but it ab- 
horreth from Christian ears to say there is any power 
which may possibly make- God a liar, as well as 
to say, God shall not be found true in that he hath 
spoken. 

That which is wrought in the will, not from any 
natural power of suffering, but from the obedience in 
which it is to God's almighty power, that the will hath 
no power to decline. 

But the work of conversion to God is wrought in 
it, from the obedience in which it standeth to God's 
almighty power. 

To understand it, things have a power of suffering, 
from their natures inclining them to suffer this or 
that, as wax is naturally inclined to melt with beat, or 
a power which cannot but obey some agent working 
on them from without. Thus a piece of wood may be 
made into an image. Now, in regard of God, all 
things are in such a state of obedience, that they will 
come to anything ho will bring them. A stone, by 
this power, may be made into a man, even a son of 
Abraham. Now that which things suffer from this 
power, whereby they obey agents working on them 
from without, that they cannot avoid ; for everything, 
80 far as it is come in obedience to another, so far 
it cannot resist. Now, that conversion is wrought 
* Aug. de Ihuieaibus, 88. 



in the will, as it standeth only in obedience to God's 
power, is plain ; for it hath no natural inclination to 
suffer anything, both for the being and manner of it, 
above nature ; for there is no natural power in an eye, 
now blind, to receive sight, which is not in ilself, not 
only in regard of the manner in which it is to be 
restored, a thing supernatural ; how much less in the 
eye of the mind, now become darkness, to receive the 
light of saving knowledge, which is every way a thing, 
both for matter and manner, supernatural unto it. 
Beside, if there were a power natural to receive con- 
version, then there must be some agent in nature able 
to work conversion ; for there is not found a power 
natural of suff'ering in anything, but that we see also 
in nature a correspondent power working upon it. 
Wherefore the wdl, not from any natm-al inclination 
it hath, suffering this work of conversion, must needs 
sufl'er it as it is in obedience to God's almighty power. 
Now to say it may resist, as it is in obedience, is to 
speak things contradictory. The Scriptm-e doubteth 
not to say in effect, that God's will of predestinating, 
calling, and shewing mercy to salvation, is uuresist- 
ible : ' Who hath resisted his will ?' Rom. ix. ; and if 
it were needful, it might be shewed, especially out of 
Tertullian and Austin, that God's grace hath the free 
will under the power of it. Out of Austin, that God, 
by his omnipotent power, inclineth wills whither he 
willeth, having them more in his power than we our- 
selves ; that his grace doth help us, indeciinahiUter tt 
inscparahiUler ; which is all one as if he should say, 
it doth help our infirmity, not only infallibly, but irre- 
sistibly ; that it is not rejected of any hard heart, be- 
cause it is given to take away that hardness of heart 
which might resist ; that the will of tho Creator is the 
necessity of things, on God's decree necessity foUow- 
eth. But this labour is superfluous to my intent. 

But it may be objected, that this doth take away the 
liberty of the will in converting, if the will be not able 
to do otherwise ; for that which the will doth, not 
having power to do otherwise, in that it is not free. I 
answer with limitation, that which doth, having power 
to do otherwise, from change in second causes com- 
pelling it so to do, in that it is not free. Otherwise, 
when this necessity cometh from God's almighty will, 
by himself determining of it ; for this doth so sweetly 
determine the creature, that the power of it is no way 
changed or diminished ; as the omnipotent will of God 
doth so in the fuUing out of a contingent thing, as the 
not breaking Christ's bones, as that the nature of con- 
tingency, in regard of all secondary causes, is no whit 
impaired. I answer, secondly, that this opinion doth 
gi'ound the freedom of will falsely ; for the freedom 
of will, as it is a faculty voluntary or elective, doth 
not require this iudifferency of exercising tho act of it 
divers ways for the constituting of it. To clear this 
the more, consider that Hberty may seem to spring 
from three roots. 

First, From this indetermined iudifferency, whereby 



Ver. 19.] 



BAYNE ON EPHESIANS, 



101 



the will is free, nothing determining it otherwise, as 
well to move itself to a diverse thing, as that whereto 
it moveth. Secondlj', In ref^ard of the flexibility 
which is in the habitual inclination, which might bend 
as easily to another diverse thing, or to suspend, as to 
move whereto it moveth. 

Si'cdikIIij, In regard of flexibility, which is in the 
habitual inclination, which might bend as easily to 
another diverse thing, as to that whereto it goeth. 

Thiidhj, In regard of the judgment, which doth go 
before the act of it, judging freely of it as a thing 
which it is able to do, or not to do ; or if it come into 
comparison with other, judging of it as a thing to be 
done before other, and so moving to it. Now this I 
take to be the tnie root of liberty, whence actions are 
said free, because we out of a free judgment move 
about them for to do a thing, or to speak a thing, thus 
or thus, out of judgment thinking it free, or deter- 
mining one, when it considcreth a diverse thing 
which it might do also, this makcth the action 
free ; yea, so free, that it is done with election ; for 
though the thing I work be necessary in regard of 
God's will which hath determined it, yet I work it 
freely, while I do it out of such a practical judgment 
going before. As a man, though he speak things for 
the matter of them never so true, yet while he speak- 
cth out of a judgment that the thing is false, he 
speaketh falsely, though the thing spoken be otherwise 
true ; neither doth God maintain a false judgment in 
man, because his judgment of other things free to him, 
is with this limitation in him, for aught he knoweth; 
and to do any thing from my will with judgment, that 
it is possible for me in some sort if I would do other- 
wise, is enough to free working. To place the free- 
dom of the judgment in judging the mean we use 
inditferent, such as may be used and not used, and 
yet the end attained, which I like not, because Chris- 
tians cannot esteem and account of faith, repentance, as 
means indifl'erent, when nevertheless they believe and 
repent freely. 

Now, though the will was in creation, and is in 
Christians inclinable to contraries, yet I do not think 
liberty to stand in this native flexibility, which is in- 
clined hither or thither, much less in liberty of exer- 
cising power to and fro, as being herein by no power 
predetermined. For, fii-st, the will seemcth to be said 
free in regard of something no way bound, but the in- 
difierency of the inclination in exercise is bound by 
God's decree, so that nothing can be done but what 
he hath determined. 

Secondly, In men distracted in reason, the inherent 
flexibility of will is not altered, the exercise is no more 
physically predetermined than before, and yet they 
work not with liberty. Thirdly, Were liberty in the 
flexibility, then the more our wills were flexible to 
things opposite, the more perfect were our liberty. 
Whereas we see Christians, the more they grow in 
grace, the more their inclinableness to sin is dimi- 



nished ; and when they have attained perfection, this 
flexibleness to evil shall bo totally removed. 

The first opening must be more nearly scanned. 
Many will have liberty nothing but such a freedom, 
whereby God hath made his creature every way unde- 
termined, so that when he doth any thing, he hath full 
power to do the contrary, or to suspend. Now, though 
this freedom might be defended against whatsoever is 
in any second cause, viz., in this sense, that he is free 
to exercise his power as well another way as this he 
moveth, for anything that any creature can do in 
heaven or earth, nay, for aught he can sec in himself 
also ; but to hold this absolute in regard of God him- 
self, is a most prodigious conceit. Liberty in this 
sense, accidentally, contingency, necessity, these are 
modalities agreeing to eflects, as effects are in order 
to their second causes, not to God, who most cer- 
tainly, necessarily, and wisely hath willed them. Fire 
burneth not necessarily to God's power, who can at 
pleasure change it, or restrain the second act of it ; 
nothing falleth out accidentally, as referred to him 
whose wise intention reacheth to every thing. So for 
contingency also, and liberty in the sense before 
named. But it shall not be amiss to shew some rea- 
sons why this is to be rejected. 

1. That which exempteth a creature from being as 
an instrument under the power of God, is absurd ; but 
this doth so. It is proved thus : that which giveth 
the creature a power to do as he will, when God hath 
done all be may unto him, that doth make him no 
instrument subject to God's power ; but this opinion 
doth say, that when God hath done all he may, the 
creature is free to do as he will. Some are not ashamed 
to say that God doth not work out of his omnipotency 
in the free wiU of the creature ; other some are not 
ashamed to say, that even in works of grace, the will 
is not properly termed an instrumental cause under 
God. Some deny the assumption and proof of it, be- 
cause this power came from God, and is sustaiuid by 
him, and he can do what he will in man. But to this 
I saj', a thing communicated and maintained to me 
by another, is that it is : so this power, though given 
and maintained by God, yet is a power exempt so far, 
that he may not bj' any power overrule it ; and though 
God can do what he will, yet it is one thing to be able 
to do a thing by persuasion, which I may refuse, an- 
other thing to do it by power, which I cannot refuse. 
This latter by this opinion is denied. 

That which taketh away God's infallible prescience, 
is not to be granted ; but to say the will of man is 
free, no way determined, doth so ; for knowledge is 
measured by the thing to be known, and therefore, 
when the thing to be known is every way uncertain, 
everywhere undetermined, knowledge cannot be cer- 
tain. The second part of the reason is denied ; for 
they say, that God, by a kind of knowledge, doth see 
what a free creature now made will do, if he bo set in 
snch and such circumstances. I answer, he doth in- 



102 



BAYNE ON EPHESIANS. 



[Chap. I. 



deed, because he doth see how his power would deter- 
mine him iu such and such occasions ; but to make 
him see determination, when neither himself hath any- 
way determined him, when the circumstances do it 
not, when nothing in the free creature doth determine 
him, is to make him see that which neither is in the 
creature, nor in himself to be seen. But let us ask 
this question. How doth God see his creature would 
work thus or thus, set in such and such circumstances, 
because it is the nature of it to do so ? Whence doth 
he see it is the nature of it so to be carried ? Here 
nothing can be answered, but because his wisdom and 
power, the one hath advised, the other hath eflectually 
wrought that he should do so, or that to which he con- 
curreth. 

2. In a word, God cannot know this or that man's 
conversion certainly fi'om eternity, but he must see it 
certain in himself, willing it, or in the causes of it, or 
he must see it from all eternity, as being present to 
himself out of the causes ; the former way, this opi- 
nion denieth ; the latter is true, for God cannot see 
these things as existing forth of the causes from eter- 
nity to eternity, but thej' must have co-eternal exist- 
ence with him. He hath in eternity all things thus 
present, because God's indivisible eternity is before, 
in, and after all measure of time ; but that he hath 
them present from eternity to eternity, is an incon- 
ceivable absurdity. 

3. If God do not determine and apply, the creature 
to will and work that which he worketh in the creature, 
then the creature is the cause why God worketh, and 
by consequent why he willeth this or that ; but the 
creature is not the cause why God worketh and willeth. 
The first part is plain, for God's concourse working 
this or that, must either go before the will, and so 
cause it to will, else it must follow, accomphshing that 
which man's will willeth. Now the second part some 
openly grant, but it is most absm'd, both because it 
maketh God follow and cause a kind of tendance on 
man's will, as also by reason it maketh the will of man 
have a causal force on God himself. James saith, 
' We may not say, I ^\'ill go to such a place, unless 
God will.' This doctrine maketh God say, I will 
work conversion, faith, repentance, in such a person, 
if he will. 

4. If the liberty of will stand in such a power free 
for exercise, then Christ had not liberty or freedom of 
will ; for God the Son owing it, as a conjoined instru- 
ment to it, self-guidance in everything, should it have 
failed in any circumstance of due obedience, God him- 
self should have been guilty. Now, Christ bad liberty, 
and such as is the ground not only of working that 
which is good and praiseworthy, but that which was in 
some sort meritorious. But we will not prosecute 
these points, which we shall have occasion in other 
places to unfold. The truth is, that whether we look 
at the preparation God maketh in some, or at the faith 
itself, both are wonderful. What a power is that 



which shaketh the hearts of the most secure sinners ! 
It is a strong wind which shaketh an oak, but to bring 
a heart like the jailor's to tremble, is a matter arguing a 
mighty power. Again, to give a hand or eye to one 
blind and maimed were much ; but the hand and eye 
of faith, great is the power by which they are re- 
stored. 

Ver. 20. Now followeth the description of that 
power which brought them to believe, fi'om that which 
it wrought in Christ our head, viz. : 1. His resurrec- 
tion, which is set down from the state in which he was 
raised; raising liimfrom the dead. 2. The exaltation 
of Christ, which his power wrought ; .in which we are 
to mark, first, the kingly power he hath received, 
and set him at his right handj secondly, the place 
where he hath it, in the heavens above, these visible 
heavens, for so the word signifieth. 3. Thirdly, the 
persons, which are of two sorts : first, those who are 
subject to this power, as it is more generally taken, 
verse 21, and part of the 22d ; secondly, those who 
are subject to this power, as it is in special manner 
tempered with grace, in the words following, a head 
to his church ; the more particular consideration 
whereof shall not here be unfolded. First, to clear 
this 20th and 21st verses, and part of the 22d verse. 
First, we must mark that which is a word having re- 
ference to the efhcacy or eflfectual working of mighty 
power, which was wrought in Christ when he was now 
raised from the dead ; as if it were not his mind to 
express a power like it for kind, so much as the self- 
same singular working which was wrought in our 
head. Secondly, to understand the raising him from 
the dead, we must know what death here is meant, 
and in what it standeth; secondly, what this resurrec- 
tion included. Christ suffered a supernatural death, 
so far as might stand with the unity of his manhood 
to the person of God the Son, and with the holiness 
of his nature; but here is only meant that natural 
death, which did a time hold bis human nature in the 
state of it. This death stood, first, in separation of 
natural soul and body ; secondly, in the loss of all 
that sensitive life which the soul caused, and continued 
in the body ; thirdly, in the ceasing of all actions 
wrought by the body as an instrument ; fourthly, in a 
desire to be again conjoined unto the body. Now, 
then, the resurrection is such a work of God's power, 
which brought again the soul of Christ to that body, 
from which it had been a little divorced, which caused 
it bring forth life iu that body, work by it as an in- 
strument joined with it; finally, joy in the conjunction 
of it. 

For better clearing Christ's exaltation, we must 
first know what it is to be set at God's right hand ; 
secondly, what heavens are here to be understood ; 
thirdly, what persons are meant by inincipalities, 
powers ; fourthly, what is meant by putting all things 
under his /eel. 



VKit 20.] 



BAYNE ON EPHESIANS. 



loa. 



1. For the first, Saint Paul and Peter do constrae 
it by reigning immediately over every creature, till the 
mystery of our redemption shall bo finished, 1 Cor. 
XV. 25, compared with Ps. ex. 1. So to the Hebrews, 
he doth construe it, the setting Christ in the throne of 
m^iesty, Heb. i. 3, 8 ; Heb. xii. 2, ' At the right 
hand of the throne of God.' Saint Peter makcth it 
all one with making him Christ and Lord ; see Acts 
ii. 35, 30, chapter v. 31. But for the further open- 
ing, wo mast know, 1, what it is that is given; 2, to 
whom, and in what respect ; 3, how long it is to con- 
tinue. To the first, I answer, that it is not the might 
of divine sovereignty over the creature ; for this doth 
80 follow the nature of God, that it is necessary with 
every person that hath this nature. This the Son 
could not relinquish, this he cannot be taken unto, as 
which doth necessarily agree to him, as God blessed 
for ever. What is it then ? A right of executing 
immediately and in a manner appropriate to this per- 
Bou the sovereign dominion of God, over every crea- 
ture. So that though the Father and Spirit have a 
right and sovereignty over the creature, yet they do 
not immediately execute this in such sort as the Son 
doth, which makoth Christ say, John v. 22, ' The 
Father judgoth none, but hath given all judgment 
unto the Son.' The Son, by voluntary dispensation 
Sent by the Father, did empty himself, and lay aside, 
not onl}' the right of having dominion over every 
creature, but of exercising and shewing it forth in that 
nature he had assumed. The Father, by voluntary 
dispensation, doth resign to the Son the immediate exe- 
cution of all power over every creature, till the time 
that all things be subdued under him. This right the 
one relinquished in the time of his humiliation, the 
other doth answerably leave a time for the exaltation 
of his Son. 

2. To the second I answer, This sovereignty is given 
to the person of the Son, both as God and man now 
ascended ; as God, for it is a power which none that 
is a pure creature can take or execute ; and the Scrip- 
ture saith, ' The Lord said to my Lord,' that is, to 
David's seed, as he was David's Lord, according as 
Christ expoundeth it by his question. Now David's 
seed was not David's Lord as man, but as God. 
That it is given as man, is plain, because it is given 
him now ascended into heaven with his human nature. 
Again, that power is given to Christ as man, which is 
to be executed by him as man ; but this kingdom is 
executed by Christ, so that his manhood doth concur 
as an instrument working with his Godhead in the 
administration of it : John v. 27, ' He bath given 
him power to execute judgment, inasmuch as he is 
Son of man.' 

3. The third is plain, out of that Ps. ex., and Paul 
construing it, 1 Cor. xv. 24, 25, namely, that Christ 
shall give np his kingdom, and cease to sit at the right 
band of God in this manner in which now he doth ; 
for then he shall no longer by his manhood execute 



government, neither shall he in manner appropriate 
his person, but together with the Father and Spirit, 
like as they, so shall he jointly with them rule, and 
be all in all for ever. 

The second point for clearing the text is, what 
heavi'iix are herc^understood. Those which Paul calleth 
the third heaven, above the air, clouds, and starry 
firmament. Faith doth believe a place above these, . 
though philosophy know it not. 

To the third I answer, the persons over whom . 
Christ is advanced arc first described more particu- 
larly, but jet obscurely; secondly, more generally and 
plainly. The particular enumeration in these words, 
principalities, potters, mifllits, doviinntioits. The more 
full and plain opening of them in the words following, 
evrrij ttaine ; that is, every creature howsoever named, 
whether in this world, or whether belonging to the 
world to come. 

But it is a question who are meant by the former 
words. Ans. They are commonly understood of 
angels, but I take the first two to be names of excel- 
lency, found in this present world. First, principalities 
and powers, when they are put for angelical natures, 
they are not termed so simply, but wth an addition 
of the place, as Eph. iii. 10, Eph. vi. 12 ; but these 
words put for human excellencies, we read them 
simply, without anything added. Tit. iii. 1, 'Be sub- 
ject to principalities and powers.' Again, I think this 
distribution of power, named in this world and in that 
to come, respecteth something in this enumeration 
fore-named : the former, these two first named ; the 
latter, the couple following. Thus I think also Col. 
i. 16, that enumeration of ' thrones, dominions, prin- 
cipalities, powers ; ' the first two respect things 
invisible, or things in heaven ; the latter two, things 
on earth ; for he seemeth to illustrate each part of 
the distribution by the particulars there inferred. 
Wherefore we may thus conceive of them : 

Principalities signify those in principal authority. 

Pouers, all secondary powers sent from them, as 
Peter speaketh. 

By mit/his, I understand angels, putting forth might 
in some miraculous effects of mercj' or judgment ; 
such as the angel who did smite so many hundred 
thousands in a night, the angel which did the miracu- 
lous cure at the pool, John v. 

By dominations, I understand such angels, whose 
ministry God nseth in the government of kingdoms and 
provinces ; for that God doth use their ministry, this 
may be gathered both out of Daniel and Ecclesiastes. 

The putting! oil things nnder his feet, noteth nothing 
but that subjection in which everything is to Christ, 
God only excepted ; read Heb. ii. 8. These things 
for opening the diflSculties incident. The sum is, I 
wish your eyes opened, that you may know the power 
of God toward you who believe, through the working 
of the power which was wrought in Christ, when God 
did raise him from the lowest degree of his humiliation. 



JOt 



BAYXE ON EPHESIANS. 



[Chap. I 



even the state of the dead, and did crown him with 
dignity, and kingly glory in the heaTens, not only 
giving him prerogative before both principalities and 
powers, such as we see in earth ; yea, before mights 
and dominations, such as belong to the world to come ; 
but giving him power over these and all creatures, so 
as he hath them under his foot. 

Voct. 1. Observe then, first, from the 20th verse, 
'Which he wrought in Christ.' That the self-same 
power put forth, in raising Christ our head, is that sin- 
gular power which raiseth us. For look as the al- 
mighty power put forth to make Adam a living spirit, 
was it which doth quicken us in our order, and bring 
us to have life and being from him, thus the self- 
same power which raised Christ to be a second Adam, 
and quickening spirit to all who belong to him, that is 
the power which doth cause us in our time receive this 
supernatural life and being from him. For Christ his 
resurrection is both the resurrection of our souls and 
bodies, inasmuch as he is raised up, that he may be a 
fountain and root of all supernatural life, his human 
nature concurring with the divine, as an instrument 
with that which is more principal in the producing of 
it. 

Use 1. By this we see farther the vanity of such who 
make God to do nothing in our conversion but that which 
we may resist. Could we resist his power which made 
the first Adam a fountain of generation unto us all? 
And shall sre be able to resist the almighty power of 
God, raising Christ as a fountain and root of spiritual 
regeneration to all who are his ? 

Use 2. This should make us thankful to God that 
he hath put forth such power towards us in the resur- 
rection of his Son. We deem it as his favour, who 
did appoint we should descend carnally from the first 
parent of us, according to the flesh ; but this is far 
more worthy of praise, that even in raising [Christ] he 
should think on us, and appoint us to receive a resurrec- 
tion of soul and body from him, in due time and order. 

Doct. 2. Observe, secondly, that Christ is raised 
from state of the dead, that God doth leave his dear- 
est children to the depth of miseries before he send 
rehef. His own Son, left to conflict with a spiritual 
kind of death, with desertion in regard of love eclipsed; 
which impression of wrath, as due to our sins, with 
all the powers of darkness assailing him with natural 
death in regards before opened, his own Son left to 
this gulf of evils before salvation was shewed. This 
he doth to glorify his power, which doth not so brightly 
appear till things are desperate. Secondly, that we 
mif,'ht the better in extremities learn to trust on him 
to bring us to this, he is glad to make onr cases past 
all help we can perceive. And thirdly, to the end he 
may the more endear his benefits, he doth let us con- 
flict long in the want of them. 

Use. Let us not then be dismayed whatever we 
sufler. I hope we are not yet come to death ; let us 
look at Christ, and not wish to be free from such con- 



dition, which our Lord and master hath endured be- 
fore us. The rather let us have patience, however 
we be tried, because God can never come with help 
too late, as men may, who bring things sometime to 
no purpose, when the matter is past help. 

Doct. 3. In that Christ is raised. Observe, that 
God never so leaveth his, but he sendeth salvation in 
due time. He left his people in Egypt, in Babylon, 
till their civil state was dead and desperate ; yet he 
deUvered them. If he let them be swallowed, like 
Jonah, yet he will bring them forth again, and shew 
them his salvation ; for God is a helper at time of 
need. Such is his faithfulness, in the mountain he 
will provide, as Abraham said. Thus, though he let 
his own Son die, yet he saveth him in due season, and 
delivereth him. There is a double salvation, one pro- 
tecting and keeping evil that it shall not come near 
us, nor once seize on us ; the other is a keeping of 
us so as it shall not hold us, much less prevail over 
us. Thus God saved his Christ accordingly as he 
asked, ' When he prayed with strong cries to him that 
was able to save him fi-om death,' Heb. v. 9. 

Use. Wherefore, let this onr Saviour's case com- 
fort us in greatest evils. If the example of Job is to 
be looked at, how much more this standard of ex- 
amples ! What though thou seemest never so for- 
saken ? What though many evils have seized on 
thee ? Fear not, stand still, salvation will shine forth 
in due season. God is not like the devil and wicked 
ones ; when they have brought one into the briers, 
there they leave him on plain field : ' I have sinned 
in betraying innocent blood.' ' What is that to us ?' 
say they. But God will be with us in the evils, yea, 
in seven, to save and deliver us. 

Doct. 4. Observe, again, that God doth not only 
raise him up, but set him at his right hand ; glory 
correspondent to his humiliation. Observe that God 
doth make the abasements of his children be the 
forerunners of their greatest glory. As the pride of 
wicked ones doth lacquey as it were, and run by their 
ensuing ruin ; so, on the contrary, the sufferings and 
humiliations of God's children have ensuing answer- 
able glory. He was made less than a worm, and 
here is taken to the right band above angels. It 
pleaseth God not only to exalt his humbled children, 
but in the degree also in which he had abased them, 
according to that prayer of Moses, Ps. xc, ' Comfort 
us, according to the years wherein we have suflered 
affliction ;' as, on the contrary, we see him bringing 
judgment on the wicked, in the same measure in which 
they have taken in the delights of sin, Kev. xviii. 7. 
True it is, that this doth not hold universally in this 
present hfe, but when the definite sentence is now to 
be given them, according to works shall every soul 
receive proportioned recompence. 

Use. Let us then by this take comfort in afflictions. 
Was this Christ's case only ? Nay, see James i. 10, 
' Rejoice in afflictions ; for when you are tried, you 



Ver. 20] 



BAYNE ON EPUESIANS. 



105 



shall receive the crown of victory.' The wicked's 
woe is sown in their rejoicing, but in our darkness light 
is sown for the righteous. Let us think God doth 
but prove us, that he may in his duo time do us good. 
Blood and sweat go before victory, and before the 
earthly harvest is gotten in. We must not then think 
it strange, if God cause us to know sufl'erings before 
he shew us those glorious mercies which he hath pro- 
pared for us. 

Doct. 5. ButtoconsiderthismatterofChrist'sexalta- 
tion more particularly. First, when it is said he is set at 
God's right hand, above principalities, observe that 
our Saviour Christ as man is taken to have a prero- 
gative before every other creature. For, first, this 
phrase noteth the pre-eminence of him, as next to 
God himself; that look, as one made a king hath a 
dignity above all persons named in his kingdom, 
dukes, earls, lords, so our Saviour, taken up as man 
to this kingly dignity, must needs be in pre-eminence 
before them. It is no wonder, for this nature essen- 
tially apportaineth to that person which made all these 
things; see Rev. iv. 11, the Lamb is 'worthy to re- 
ceive glory, for by him all things were made, for him 
they were created.' 

Secondly, Every person, the nearer he is in conjanc- 
tion of blood to an earthly king, the more he hath 
prerogative before others more disjoined. So this 
created nature, seeing it is made one personally with 
God, by how much it is more nearly united, by so 
much it is fit that it should have prerogative before 
others. Not to speak that being heir of all things, it 
is meet that he should be before all, who are but parts 
of his inheritance ; and having more excellent endow- 
ments, I mean created gifts than any other, it is meet 
he should have the first place before all other. 

Use 1. Wherefore, what reverence are we to shew 
him in all our services about him, whose excellency is 
80 high above every creature ? Earthly dignities do 
80 dazzle our eyes, that we know not with what sub- 
mission sufficient to fall down before them. 

Use 2. Again, having so eminent a person for our 
Saviour and mediator, let us cleave contented to him, 
caring to know nothing but him, accounting all dross 
and dung, that we may be found in Christ. Let none 
deceive yoa with traditions of men and vain philo- 
sophy ; you are complete in him who is the head of 
principalities and powers. The papists, did they 
consider the excellency of Christ our Saviour, could 
not, as they do, fly so many ways for help out of him. 

Doct. 6. Observe, secondly, that Christ, not only 
as God, but as man also, hath power above every 
creature ; for to be set at God's right hand, is to re- 
ceive a power imperial over everj- creature ; which is 
further apparent while he saith, Christ is so placed 
above all, that all are subject under his feet : ' To 
me is given all power in heaven and earth,' that is, 
power whereunto every creature is subject. He 
8peaketh of it as done, because it was immediately to 



be performed ; in which manner ho spake before of 
his body and blood. This person as God, receiving 
by voluntary dispensation this honour from the Father, 
that ho should, in an immediate and appropriate 
manner, execute government over all the creatures in 
heaven and earth ; the same person as man, partici- 
pating in this kingly divine authority, so far that he 
should instrnmentally concur in executing all that 
judgment which Christ, according to his divine nature, 
did principally effect. This the Scripture doth lay 
down, as in regard of earthly powers they are subject : 
for he is ' ruler of the kings of the earth,' Rev. i. 5. 
He hath this royal style ' written on his thigh,' as it 
were, ' King of kings. Lord of lords,' Rev. xix. 16. 
That he hath power over angels is plain, both by the 
reverence they do him, and their obedience towards 
him, Heb. i. When ho brought his Son into the 
world, he bade all the angels should adore him, every 
knee boweth to him, the evil angels yielding sign of 
subjection, either deceitfully to wrong end, or by force 
compelieJ, though their state is such that they cannot 
do it religiously as the other. That all the angels are 
iu obedience to him, is plain ; the good are sent forth 
by him to be ministering spirits for our good. Now, 
he that hath power to dispose of and employ them, 
hath power to take account how that ho setteth them 
about is discharged ; the evil angels are likewise at 
his disposition, for they could not enter the swine 
without his leave ; they are subject to his judgment. 
When the saints shall judge the angels, what power 
hath Christ himself this way ? 

Use 1. First, from this of Christ's prerogative and 
powerful authority, insinuated in this phrase of sitting 
at God's right hand, we see that the meaning of this 
phrase is not to be admitted to equality with the 
divine nature, for this Christ ever had as God ; neither 
to be admitted into the divine blessedness settledly to 
enjoy it, for Christ as God ever had, and could not 
but have, that essential beatitude, and that blessedness 
which he receiveth as man is not to have end, which 
this sitting at God's right hand is to have ; neither is 
that filling Christ's human nature with supernatural 
gifts of knowledge, power, &c., the proper thing this 
article layeth down ; for these gifts shall dwell with 
him for ever ; he shall sit in this manner on the 
throne of majesty but for a time. Much less is the 
Lutherans' sense to be approved, who make Christ's 
placing at God's right hand to import thus much, that 
the human nature of Christ is elevated to this honour, 
that it may freely use the divine attributes, omni- 
science, omnipresence, omnipotency, so as to become 
by them omniscient, omnipresent, onmipotcnt, no less 
properly than the divine, though after a manner far 
otherwise : the divine nature being thus of itself by 
natural necessity; the human being thus by union 
with the divine, by gracious communication of these 
unto it, with liberty to use them for the perfecting of 
itself. That look, as we conceive a sinner justified or 



lOG 



BAYNE ON EPHESIAXS. 



[Chap. I. 



made righteous with Christ's righteousness, not as in- 
herent subjectively in him, but in Christ, yet really 
communicated with him, so as he is made righteous 
with it ; thus do they say the human nature of Christ 
is made omnipresent with the omnipresence of the 
divine nature, not as a thing subjectively inhering in 
it, but so really communicated with it that it is made 
truly omnipresent by it, though the divine attribftte 
never go forth of the nature of God, in which as the 
proper subject they grant it immoveably inherent. It 
sball not be amiss for the instruction of some, a little 
to open what I think to be their opinion. 

They hold with us, that the union of the divine and 
human nature standeth in this, that they both are 
united in the singularity of one and the selfsame per- 
son ; that the properties of the divine nature abide 
immoveably in it, never going out of it ; and that the 
human nature, when now it hath the free liberty of 
perfecting itself by use of the divine properties, that 
the human nature then hath, and holdeth it finite* and 
proper qualities abiding in it. Such like things as 
these they religiously affirm with us. 

In what, then, will you say, do they differ from us ? 
So far as I can conceive, then, in these three things : 

1. Upon the union of these natures they think such 
a communication to follow of the divine properties ; 
for example's sake, omnipotency, as that the human 
nature is made truly omnipotent, not by any confusion 
of properties, nor yet by any bare communion and con- 
course of it to the same effect, each nature working 
that which belongeth to it with communion of the 
other, for this we grant ; but by a real donation, by 
which the divine omnipotency doth so become the omni- 
potency of the human nature, that it may work omnipo- 
tently with it, no less than the divine nature doth itself. 

2. They say that Christ's humiliation stood in this, 
that his human nature did suspend to use fully these 
divine properties communicated with it. 

3. That the exaltation, or setting Christ at the right 
hand, is the elevating his human nature to the full 
and free uses of the divine properties, so that his 
human nature by actual use hereof is become omni- 
scient, omnipresent ; but as this last is a misinter- 
preting of this article, so the ground of this error is, 
that they suppose a false effect of personal union, 
namely, such a real communication, for the union 
cannot cause the human nature pai-take more in the 
properties of the divine than it causeth the divine par- 
take in the properties of the human. Again, if a true 
real communication did follow of divine attributes, it. 
must needs be of all, seeing these are the divine 
essence, which can no way be divided. Beside, in 
the union of body and soul, which is personal, the life 
of the soul is not communicated with the body, but an 
effect of it only. Beside, to what end should created 
gifts serve when now more noble properties do enter ? 
Nut to mention that infinite perfections cannot perfect 

* Qu. 'infinite"? — Ed. 



finite natures, no more than reasonable perfections can 
make perfect unreasonable creatures. 

Finally, this opinion maketh the divine properties 
become instrumentary faculties, as it were, to a finite 
nature. This by the way. 

Use 2. A second use is to let us see what reason 
we have to subject ourselves to him. Seeing he hath all 
power, we had need to salute him with the kiss of 
obedience, lest we be consumed. These who have 
earthly power, we swear allegiance, and obey them in 
all things ; how much more should we do it here ! 
Such as disobey him, are careless to get knowledge, to 
believe, to repent, they shall find it hard to kick 
against the pricks ; they shall one day hear this Lamb, 
like a lion, speaking these terrible words, ' Bring them 
hither who will not I should reign over them, that I 
may slay them.' 

Use 3. This must strengthen our confidence that 
our Saviour hath all things subject, that no devil can 
stir him further than he giveth leave. We have men, 
evil angels, sin, troubles, everything resisting ; let us 
not be dismayed, but look to him who hath all things 
put under his feet. But if all things be put under him, 
how come we who are his to be thus encountered in re- 
gard of the power received to subdue them ? They 
are all put under him ; but in regard of the execution 
they are not yet put under, as Heb. ii. 8, the apostle 
himself aeknowledgeth. 

Doct. Thirdly, Observe the place where Christ is 
crowned with this gloiy and dignit3". He is at the 
right hand in the heavens, before and above all things. 
This is plain, that this his sovereignty is a consequent 
following on his ascension into heaven. It is plain 
likewise that he is so ascended into heaven, that the 
heavens must contain him till he come to judgment, 
Acts iii. Look as kings ai'e crowned in the chief cities 
of their kingdoms, and keep their residence in their 
palaces near unto them ; so it was decent that our 
Saviour should be crowned in this heavenly Jerusalem, 
and keep his residence as it were in his heavenly man- 
sion. 

Use 1. This should draw up our hearts to heaven, 
whither our Saviour is entered, where he now sitteth 
in majesty. Should we have some friends highly ad- 
vanced, though in parts very remote from us, we would 
long to see them, and make a journey to them. 

Use 2. This doth assure us that all we who are 
Christ's shall in due time be brought to heaven where 
he is. The head and members must not still be 
divorced. Beside that, he prayed that where he is, 
there we should be also, John xvii. 

Use 3. We see ubiquity and all real presence (as 
real is opposed to spiritual, not to an imaginary 
presence), we see it overthrown ; for if he sit in 
heaven at God's right hand, then to sit at God's right 
hand is not to be made everywhere present ; for he 
could not be said to be made everywhere in the heavens 
without a contradiction, no more than to be made 



Veb. 22.] 



BAYNE ON EPHESIANS. 



107 



infinite within limited bounds of being. I take it for 
granted that the heavens can signify nothing but a 
place limited for the extent of it ; and it is against the 
papists a sufficient reason, he is ascended, and sitteth 
in heaven ; cnjo, he is not here, according to the 
angel's reasoning : Mat. xxviii. 6, ' He is not here, 
for he is risen.' The^' did not know this new philo- 
sophy, that Christ might be risen from that place, and 
yet be corporally present in it too. 

Doct. Lastly, Mark the distinction of worlds. Ob- 
serve there is a world to come, in which Christ, and 
those who are Christ's, shall reign for ever. This 
world waxeth old ; the fashion of it passeth. It is 
called the present evil world ; but there is a world to 
come in which all things shall be restored, which God 
hath made subject to his Chiist as the heir of it, Heb. 
i. 8, in which we shall be ' joint-heirs with him.' 
Abraham had a promise not only of seed, but that he 
should bo heir of this world, a type whereof the land 
of Canaan was. Even as the first Adam, and all that 
Cixme from him, had a world, this in which we are, 
prepared for them ; so the second Adam, and all that 
are his, have a world also belonging unto them. 

Use. Let us then comfort ourselves in this : though 
in this present evil world we sufl'er many things, there 
is a world which shall last for aye, in which we shall 
reign with Christ, blessed for ever. Li this world to 
come shall all tears be wiped from our eyes, and aU 
our sins be so forgiven, that there shall be no step nor 
print appearing of them ; forgiven, not in regard of 
sentence only interlocutory, but in regai-J of full de- 
claration and execution, to which that place in Matthew 
seemeth to have respect : ' He that blasphemeth against 
the Spirit, shall not be forgiven, neither in this world, 
nor in the world _to come.' 

Ver. 22. Now foUoweth the special sovereignty : 
Artd hath given him a head over all to his church, which 
is his body, the fulness of him uho jilleth all in all. 

For understanding these words, we must note that 
the word head is used sometime for one who in any 
kind is before and above other ; and in this large sense 
Christ is the head of angels and all men. Man is the 
head of the woman, Christ of man, God of Christ : 
1 Cor. xi., 'He is the head of all principalities and 
powers ;' but here it signifieth that Christ is so over 
his chm'ch, that he is in a more near and communi- 
cative sort conjoined in it, as the head is with the body 
and members, which are annexed and subjected to it. 

A head over all. This may be referred to the 
church, as making a comparison twixt Christ's superi- 
ority over his church and angels in this sense. God 
gave Christ that he should be a head, principally 
and above all other things beside, to his church ; thus 
chap, vi., ' Above all, put on the shield of faith,' or it 
may be referred to him who is given our head in this 
sense. God gave him to be head to us, who is over 
all things, because the special sovereignty is noted in 



his being a head. This word being taken in the strict- 
est acceptation, and because it aflbrdeth matter of con- 
sideration, 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, 
Cenchrea; sometime it is taken to signify the multitude 
of them who are foreknown of God, and appointed to 
salvation, for all who are gathered by God's effectual 
calling in heaven and earth, and who are in their time 
to be made partakers of his holy and ell'octual calling. 
Thus, Heb. xii. 28, we find it taken thus here ; for all 
the body which doth make full and perfect Christ 
mystically considered is hero to be understood. 

Which is his body. Not his natm-al, but mystical 
body. 

The fulness ; that is, which maketh him full and 
complete as he is a head ; for a head without a body 
is maimed, though otherwise such is his perfection and 
fulness that he ' fiUeth all in all.' The sum is : though 
God hath set Christ over every creature, yet he hath 
given him that he should be over his chiu'ch as a head 
in a more near and communicative power ; him, I say, 
hath he given to be a head to the whole multitude of 
believers, who is in dignity and power above every 
creature. Now, as he is a head to the university of 
true believers, so the united multitude of them are as 
a body mystical to him, making him fuirand complete 
so far forth as he is a head ; him, I say, in whom 
dweUeth all fulness, so that he filleth all in all. In 
the end of the 22d verse we are to mark, first, that 
Christ is given to be| a head to his church ; secondly, 
the quality of him given to be our head, or of our 
head that is over aU. The church is described, from 
the mutual respect which it standeth in to Christ, as a 
head, ' which is his body.' Secondly, from the eft'ect of 
it, to be gathered from those last words, which is the 
fulness, that is, which maketh full him who filleth all 
in all. 

Doct. The first thing to be observed is, that Chi'ist 
is made as a head, having a more near and communi- 
cative sovereignty over believers than over any other. 
Look, as the king hath a more intimate and amiable 
superiority and regiment over his queen than over any 
other subject ; so it is here in Christ our King, whose 
dominion toward his church, which is his queen and 
spouse, is more amiably tempered and nearly aflected 
than is his government over any other. This will ap- 
pear by considering how much nearer and communi- 
cative ho is to us than to angels, creatures otherwise 
most excellent. Fii-st, look as the natural head and 
members are of the self-same special kind for nature ; 
the head standeth of skin, flesh, bones, and so do the 
members also ; thus it is that Christ is one with us, 
in regard he hath taken the self-same nature with us, 
standing as well of that which is outward and sensitive, 
as of that which is inward and intellectual. In this 
he Cometh nearer us than angels : he took not the 
nature of angels, but the seed of Abraham, Heb. ii. 



108 



BATNE ON EPHESIANS. 



[Chap. I. 



Secondly, Christ doth by his sufl'erings procure for 
us all blessings spiritual and temporal ; maketh a pur- 
chase of them with his blood. Now be in his death 
respected not angels in like kind ; that look as kings 
provide many things for their queens, which they do 
not for other subjects, so doth Christ for us. 

Thirdly, He doth unite us to himself more nearly 
than angels. They are united to him by knowledge 
and love, such as do come from the power of that 
understanding and love which they have of their own 
from the first creation, but we are united here by know- 
ledge of faith and love ; hereafter by glorious light 
and love, such as Christ himself by his Spirit begetteth 
in us, as the members of the body are united with 
nerves and sinews, such bands as take their beginning 
from the head. 

Fourthly, He doth communicate with us that whole 
life of grace and glory which we have and shall receive, 
as the natural members have no sense or motion which 
floweth nut into them from the head ; but the angels 
have a blessed life, for the substance not coming to 
them by Christ considered as a mediator, even that 
blessed life in which first they were created; that which 
Cometh to them is only an augmentation of happiness, 
their illumination and their joy being in many regards 
much increased. They who learn by that they ob- 
serve in the church falling out, what do they here, 
think we, by enjoying the presence of God-man, now 
ascended and glorified ! and they who joy in heaven 
at the conversion of one sinner, how many ways by 
Christ is their joy enlarged ! 

Fifthly, He doth not direct them as he doth us ; he 
doth govern and direct them as a king doth voluntary 
ready subjects, by an external signification of his will 
only ; but he doth direct and move us outwardly by 
signifying his will, inwardly by sending his Spirit, 
which might move us with efiicacy to that he sheweth, 
as a natural head doth the members of it. 

Sixthly, and lastly, He doth not confirm that as he 
confirmeth us ; for he hath neither gotten by his death 
for them this grace of perseverance to the end, neither 
doth he shadow them and follow them with aids out- 
ward and inward, as he doth us, lest our faith should 
be prevailed against. They have been no doubt con- 
firmed from the beginning, both by force of their elec- 
tion, and preventing them with actual grace, which 
made them with effect execute whatever thing it was 
in which it pleased God to prove their obedience. 
If they have anj' confirmation from Christ their king, 
it is such an one as doth make them strong to subdue 
evil angels, or any opposing them in businesses in 
which their ministry by Christ is employed, such an 
one may be gathered, Dan. x. 13. 

Use 1. First then, seeing Christ is given us as a 
head so nearly and communicatively joined unto us, 
let us abhor that sacrilegious usurpation which the 
pope committeth, while he challengeth us to be head 
of the church ; that which the Scripture doth attribute 



as proper to Christ, is not to be given to any other. 
But they distinguish that the Scripture maketh Christ 
the principal and invisible head, but this hinders not 
why there should not be a visible secondary ministerial 
head. Ans. There needeth not a ministerial head to 
supply Christ's bodily absence ; for as kings are in 
body present at court only, and yet well enough go- 
vern their bodies politic, so Christ, in regard of his 
bodily presence in heaven, can well enough rule that 
part of his body in earth without the supply of a visible 
head. Were the pope a ministerial head, he might 
do that which the principal, whose room he supplieth, 
as viceroys do, that in the kingdoms over which they 
are set, which the kings might do in their own per- 
sons, whose rooms they supply ; but the pope cannot 
do any inward thing which the head of the church is 
to perform. 3. Were there a ministerial head, there 
should be a lord-like power over part of the church 
out of Christ's person in some other creature ; then 
should there be more lords than one, contrary to that 
in 1 Cor. xii. 5, 'There are divisions of ministries, 
but one Lord.' Look, as great lords in earth have in 
their houses ministries of more and less honour, from 
the steward to the scullery, but no lord-like or master- 
like power in any beside themselves, so is in Christ 
and his church, which is the house of God, wherein he 
is the Lord, apostles, others having more or less hon- 
ourable services, but no mister-like power over the 
meanest of their fellow-servants. 

Use 2. We see hence the great grace of Christ, who 
doth so nearly unite himself with us. Kings in earth, 
the nearer they come to any subject, the more they 
shew their love ; but this is the greatest grace they 
can shew, when they make themselves to become one 
with any of their subjects. Thus Christ could not 
shew us greater grace than to make us one with him- 
self, as a conjugal head ruling over us. 

We see, hence, that we may assure ourselves we 
shall lack nothing, who have Christ become a head to 
us in so near and communicative sort as this is. There 
are some official parts in the body which have that 
they have, not for themselves only, but for the whole 
body. Thus the stomach hath meats, the liver blood; 
such is the head. Now, it were an unnatural part for 
these to keep that they have to themselves, as for the 
liver to keep in all the blood and not impart it by 
veins to the rest of the body ; so Christ, who can do 
nothing which doth not beseem him, he having for all 
of us the fulness of grace and glory, according to that 
Ps. xvi. 2, ' My good is for the saints,' ho cannot but 
be most ready to communicate with us everything that 
is good ; only let us renew our faith and repentance, 
that so we stop not the passage of this spirit from this 
our head. If the natural head of the natural body be 
never so full of spirits, if the \essels that convey it be 
once obstructed, as in the palsy, the body then is with- 
out sense and motion. We may apply it to our- 
selves, &c. 



Ver. 23.] 



BAYNE ON EPHESIANS. 



10^ 



Observe, secondlj-, that he saith, this our head is 
oier all. Whence note, that God, of his grace, hath 
not only given ns a head, but such a head to whom 
all things are subject ; he who must be a saving head 
to us, there is great need he should be over all. Could 
he not bind that strong one, and cause him re-deliver 
his possession, how should wo bo ever set at libert}' ! 
Could he not dissolve the work of Satan, swallow up 
death, create life and quiekeuance in us, our case were 
lamentable. This is to be marked, for it is a spur to 
thanksgiving. It is grace shewed a commonwealth 
when, wanting a head, it hath a tolerable one bestowed. 
But when God doth, as he did by us, give us a king, 
great before his entertainment amongst us, whose 
power might the better procure our woal, and secure 
our peace, this is a double mercy ; so it is to give us 
a head, yea, a head over all, so mighty that we may 
sleep on each ear without fear of any enemy. 

Secondly, This doth shew us a gi'ound of confidence. 
What need we fear any creature, who have him that 
is over every creature ? If he be ours, who can be 
against us ? Look, as queens on earlh, they fear not 
subjects' displeasure, because they are so nearly united 
to him who commandeth every subject ; so it may be 
with every true member of the church, if our unbe- 
lieving hearts say not nay. 

Ver. 23. Whicli is the body. Doct. Observe, that 
as Christ is the head of believers, so they are his 
body, and every believing soul a member of this bod)-, 
whereof he is the head. Believers arc so said the 
body, as the body standeth in opposition to the head, 
not as it includeth the head within the compass of it, 
accordingly as we use it when we say here lies such a 
man's body ; for here we put body for an essential 
part of such a man's person, not as opposed to the 
head, but as including the head with the rest of the 
members, under the conception of it. But the church 
is said to be a body, as the body is distinguished 
from the head, whose body it is, and, en/o, it is so 
said the body, that Christ, who is the head of this 
body, is distinguished from it. Now, the multitude 
of believers are fitly so called ; for as in a body are 
divers members, having their several faculties for the 
good use of the whole, so in the church there are 
divers kinds of members, some taught, some teaching, 
some governing, some governed, some distributing, 
yea, every member hath, as it were, his distinct grace, 
whereby he may serve to the good of the whole. But 
for further clearing of this, I will shew who are of 
already and belonging to this bod}'. Secondly, In 
what regard every believer may be said a member of 
the body of Christ. To the first I answer, that those 
only are his body who are so joined to him, or are by 
God's effectual calling so to be joined to him, that they 
shall find salvation in him ; or those who have, or 
shall, proceed by spiritual regeneration from him, and 
' grow up to a perfect man in him,' Eph. v. He is 



called the head of the church, and the saviour of his 
body. As the church and his body, so his headship 
and salvation, being of equal extent; to which pur- 
pose ho saith, John vi., that ' it is the will of the 
Father that he should not lose any of those who are 
given him,' but that he should both begin and perfect 
their salvation, even raise them up to life eternal at 
the last day. Or this body is the multitude of such 
as have or shall in spiritual manner proceed from 
Christ, and grow up in him ; lor, as all who have de- 
scended, and shall descend, from the fii'st Adam, are a 
complete body natural under Adam, the head and root 
of them (I take natural, as it may bo opposed to 
Adam's personal body), so the multitude of those 
children who are given to this second Adam, (' Lo, I 
and the children whom thou hast given me'), they 
make up the whole body, whereof Christ, the second 
Adam, is the head. For though there be virtue in 
Christ able to have procured the salvation of others, 
and though there be a passive capacity in all mankind 
to be converted by him, upon supposition God would 
so have determined, yet can he not be said a head of 
any but those only whom God hath destiuated to con- 
vert and bring to salvation by him, as it is in the first 
Adam, who cannot be said a head of any but who are 
and shall in time actually, according to God's deter- 
mination, be propagated from him, though there want- 
cth not in Adam and his both a generative force, and 
matter passive, of which many others might be en- 
gendered, if God had been so pleased to ordain. To 
the second, the faithful are fitly said a body, inasmuch 
as they have connection with Christ, the Spirit which 
Cometh from Christ uniting itself with them, and so 
making them one with Christ, that though between us 
and his body there is a bodily distance, which is not 
in the head and members of a body natural, yet the 
Spirit which cometh from him doth so join us with 
him that nothing cometh twixt him and us ; that look, 
as the body of the sun being far distant, nevertheless, 
the fight that cometh from it doth immediately unite 
itself with our sight, so it is that Christ bodily in 
heaven, yet the Spirit coming from him doth imme- 
diately so join itself with the faithful soul, that it mak- 
eth the faithful soul one also with Christ, whose Spirit 
it is. 

2. The same life of grace, for kind, which is in 
Christ, is in every faithful soul, as the same sense and 
motion which is in the head, is, for kind, in the body 
also ; for look, as that fire kindled is of the same 
nature with the fire kindling, so this fulness of grace 
in Christ is of the same nature with that which it doth 
in some manner bring forth in us. 

Lastly, Every faitiiful soul is governed by Christ 
outwardly and inwardly, as a member of the body by 
the head. The head doth not only shew the foot 
whither to go, but imparts spirits which stir up the 
faculty of moving, and so cause it to go. Thus we 
are outwardly by Christ's words directed, inwardly by 



110 



BAYNE ON EPHESIANS. 



[Chap. I. 



his Spirit : ' So many as are Christ's, are led by the 
Spirit of Christ.' 

Use 1. The use is, first, for further confutation. 
For if the faithful have none for a head, but they are 
a body to that person, then surely they have not the 
pope for then- head in any propriety of speech, or they 
must as properly be said the body of the pope ; yet 
papists, who make no doubt to use the other phrase, 
strain courtesy here, and will not say the church is 
the body of the pope, but they might as well con- 
fidently say. This man is father to this child, and yet 
be afraid to say. This child is son to such a man. 

Use 2. Seeing we are his body, let us not doubt but 
he hath fellow-feeling with us, and doth, so far as may 
stand with a glorified condition, commiserate our dis- 
tresses. Saul, Saul, why persecutest thou me ? He 
that toucheth you, toucheth the apple of my eye ; can 
the finger ache, but the head feeleth ? 

Use 3. This doth shew us our duty, that we must 
endeavour to subject ourselves wholly to Christ. If 
the head would direct one way, and the members take 
another, what a confusion were this in the natural 
body ! Let us labour to deny oar own wills, and lay 
them'down before Christ ; as ever we will with comfort 
call upon him to be a head to us, let us behave our- 
selves as obedient members to him. Some bend the 
will of Christ, like a leaden rule, to their own will, and 
so far they will go in religion as shall humour them, 
and stand with their pleasure. But let us know that 
true religion never begirmeth till in preparation of 
mind we address ourselves to deny and subject our 
wills to that whatsoever Christ shall signify as his will 
out of his word. 

Doct. 2. Observe, again, that he saith this body is 
' his fulness,' that Christ doth not count himself full 
and complete without all his faithful members. Hence 
it is, that while all Christ's members are gathered, we 
are said not to be grown up to that age wherein Christ 
is full, or to the age of the fullness of Christ, Eph. iv. 
13. For as it hath pleased Christ to make himself a 
head to us, we may say of him, as St Paul saith of the 
head, 1 Cor. xii, ' Can the head say to the foot, I have 
no need of thee ?' For as the head is not in full per- 
fection till it have every member, and that in the 
growth which appertalneth to it, so Christ, our head, 
is not complete till he have all his members, and that 
in their several perfections belonging to them ; even 
as it is between kings, who are heads politic, and their 
people, though for their persons they are never so 
complete, yet the multitude of then* subjects addeth 
no small glory to them ; so it is twixt Christ our king, 
and us his people. 

Use 1. Which consideration doth first shew us, that 
none of those who either live knit to Christ only by 
external profession, yea, none of those who receive 
some ell'ects of the Spirit, which for a time only abide 
in them, none of all those who in the end shall hear 
that sentence, ' Depart from me,' were ever true parts 



of Christ's body ; for Christ is made the fuller and 
complete by all his true members, and should be 
maimed if he lacked one of them ; these, crf/ii, be- 
longed to his body, as a wooden leg or glass doth to 
the body of a man, or, at the most, as a bunching 
wen, which is more inwardly continued, and hath a 
kind of life, but is not quickened as a member of it, 
and therefore it remaineth the more complete when 
such are cut off from it. 

Use 2. Is every believing soul a member, making 
Christ, their head, more full? This, then, doth as- 
sure us that Christ will keep us, who are true members 
of him, and not sufler anything to separate us from 
him. Is it not a blemish in the body, wherein one 
member only is wanting ? So Christ should be 
maimed, if we were any of us lost, who exist in him 
as living members of him. Beside, what natural head 
would part with a member, were it in the power of it 
still to enjoy it? Wherefore, when Christ wanteth no 
power, we may assure ourselves he wanteth no will to 
preserve us in that union and communion which, as 
members, we have attained with him. 

Use 8. This doth let us see a gi-ound of patience 
against the contempt to which true Christians are sub- 
ject in this present world. Men often deem them the 
refuse and offal of all others ; but this may encourage, 
Christ doth think so honourably of us, that he count- 
eth himself maimed and imperfect without us. If 
great ones favour and respect us, we pass not what 
inferior persons think of us ; so should it be here, we 
should digest disgrace from men more easily, to think 
that our great G-od and Saviour hath us in such 
estimation. 

Observe, lastly, from this description of Christ, ttlw 
filleth all in all, that whatsoever thing is in us as 
Christians, all of it is from Christ : Col. ii. 10, ' In 
him we are complete,' filled with all heavenly gifts, 
which serve to remove evil, or set us in state of blessed- 
ness ; so Col. iii. 11, ' Put on the new man, in which 
Christ is all in all.' For look, as whatever things are 
in natural men, are all from the old Adam, as, for 
example, that they are of this complexion, this stature, 
feature, sex, in regard of their body ; that they are 
of sharp minds, reaching wits, or otherwise; that they 
are in this country, in this civil condition, whatever 
they have according to the fashion of this world which 
passeth, all is from the first Adam ; so look about 
thee, whatever thing is to be seen in a Christian as a 
Christian, all is from Christ, this second Adam, ' who 
filleth all in all.' Should we have anything which we 
received not from him, we might so far boast in our- 
selves, eri/o, we have not anything which is not given 
us by Christ, that all our rejoicing might be in God 
through him. He doth furnish us with the whole suit 
of grace and glory, that his magnificence might not in 
the least degi-ee be obscured. For the clearer open- 
ing of this point, two things are here to be considered. 

1. First, What the things are wherewith he filleth us. 



Ver. 23.] 



BATNE ON EPHESIANS. 



Ill 



2. Secondly, How we come to be filled. 

1. The things are, all that fulness of God, which 
beginneth in grace, is then perfected in glory when 
God shall be all in all. More particularly he doth 
fill us with righteousness and life, for everything filleth 
other with such as itself hath ; now as the first Adam 
filleth his with siu and death, so the second Adam 
hath treasured iu him righteousness and life for all 
that are his, therefore he is said, Daniel ix. 24, to 
have taken away sin, and brought to us eternal right- 
eousness, and ho is said, 2 Tim. i. 10, to have took 
away death, and brought to light life and immortality. 
The life is either the life of grace or of glory ; the life 
of grace is inward, or outward. The inward grace of 
Christ, being that which doth dwell in the soul, prin- 
cipally changing it in the understanding, will, and 
atlections of it, which doth also secondarily shew itself 
in the body, both making the outward man more 
amiable and awful : ' Wisdom makoth the face to shine ;' 
and also subjecting the members of it to itself, so as 
they become ' weapons of righteousness,' Rom. vi. 
Even as that cloud of God's presence first filled the 
sanctuary, and thence spread itself into the whole 
house, so the soul, being first ' filled with all know- 
ledge and goodness,' Rom. xv. 14, they break out 
thence, and shew themselves in the body, as the out- 
ward temple : ' Know ye not, year bodies are the 
temple of the Holy Ghost ?' Now the external grace 
which we receive from Christ, is that whereby we are 
in this or that state and condition, some teachers, 
some governors, some taught and governed. Even as 
the natural force of Adam doth frame the matter of 
natural body, one part into an eye, another into a 
hand, kc, so this is from Christ, that the multitude of 
God's chosen, who are the matter of his body mysti- 
cal, some are made members of one kind, some of 
another. The life of glory is that which we look for 
from Christ in the heavens, both for substance and 
circumstance of it. For look as we have, not only 
from our parents, a natural life for the substance both 
of soul and body, but also all the circumstantial 
joy, which from times, places, creatures, are incident 
to us, so we shall have in Christ, and from him, not 
only that glorious light of understanding and love, 
wherewith we shall love God, now seeing him as he is ; 
not only those glorious endowments of the body, 
whereby it shall become strong, immortal, glorious, 
spiritual ; but all the circumstantial joy which shall in 
heaven be incident to our estates now glorified, we 
shall be filled with it all through him. 

2. For the second point, how we come to be filled, 
these three things must bo observed. First, that all 
fulness is in Christ, who hath received it without 
measure. We have it from him ' according to the mea- 
sure of his gift,' John i., Eph. iv. As the sun hath 
fulness of light, in that perfection which doth agree t-j 
light, the moon hath light from the sun in that mea- 
sure wherein it is capable; so Christ, the Sun of right- 



eousness, he hath fulness without measure ; but the 
church, with all her members, are tilled from him, 
according to the capacity of them, as members under 
him. 

We must know by what means we receive our ful- 
ness from Christ ; to which the answer is, by being 
partakers of Christ himself, we come to be filled with 
the fulness of grace and glory in him. As by eating 
and taking the substance of earthly nourishments, we 
come to have the virtue in them, oven to be tilled with 
spirits and blood engendered from them, so in Christ 
is life ; by getting him, we come to partake in this life 
which floweth from him. More particularly, the 
means by which we come to be made partakers of 
Christ, and so bo filled, they be such means as convey 
Christ to us, or make us receive him. The first are 
the word and sacraments ; for as persons by their 
words, and by a ring, do contract and give themselves 
fully the one to the other, so doth Christ by his word 
offering us himself, and by his sacraments as pledges 
and tokens, convey himself and bestow himself on us. 
Now we receive him partly by humility, which doth 
empty us of ourselves, and make room for him, for 
poverty and hunger are everywhere made the fore- 
runners of being filled ; partly by belief, which doth 
feed on him and apply him ; partly by walking in 
Christ, and exercising ourselves spiritually : ' Be filled 
with the Spirit, speaking to yourselves in psalms,' &c. 
Our walking in Christ maketh him settle and root 
more and more in us; now the further he dwelleth in 
us, the more he filleth us ; beside that, the nature of 
fire is to burn out further when it is blowed and 
moved. 

The last thing to be marked is, the order and de- 
grees wherein we come to be filled. Now Christ doth 
fill us, first, in regard of parts at our first conversion, 
inasmuch as ho doth give us such grace as doth 
oppose all sin, and incline us to all obedience, that 
thongh we can accomplish nothing as we desire, yet 
in the inner man, as we are new creatures, we delight 
in the law of God. As the frame of an infant is full 
for the members, though it is small for quantity, so is 
the frame of our grace. Secondly, we ai'e filled with 
fulness, after a sort, for the present age of childhood 
in which we now live. Thus the Romans are said to 
be full of goodness and all knowledge, full after a sort 
for this state of childhood in which we here live, full 
in comparison of more imperfect beginnings. Thirdly, 
and lastly, we are absolutely filled with all that fulness 
which doth belong to us as members of Christ, and 
that is to be done in heaven hereafter. Look, as the 
first Adam communicateth and filleth his children with 
this natural life, so as they are first infants, then ripe for 
children, then men ; so Christ doth gradually impart 
unto us his members in this fulness which dwelleth 
in him. 

Use 1. We see, then, that all fulness is from Christ. 
How do they then forget themselves who seek right- 



112 



BA.TNE ON EPHESIANS. 



[Chap. I. Ver. 23. 



eousness out of him ! That befalleth them, they leave 
the well-head of all grace and glory, and dig cisterns 
which will not hold water. 

Use 2. This doth teach us to come to Christ. Boun- 
tiful lords want none to retain to them ; happy is he who 
may shroud himself under their wings. Shall we not 
press with reverence to this Lord of lords, who doth 
till all in all with his spiritual blessings, who keepeth 
an open house, inviteth, 'Ho, whosoever thirsteth, let 
him come and drink, yea, drink freely the waters of 
life;' and John vii. 37, ' Whosoever cometh to me, I 



will not cast him forth.' Christ may complain, as he 
did sometime with that people of the Jews, ' How oft 
would I have gathered you, but you would not!' So 
he may say to us, How oft would I have had you, 
blind, naked, miserable by nature, come to me, that 
ye might be filled with righteousness and life, but ye 
have refused ! Well, did we know what we are called 
to, and what we might find in him, then would we 
come and be suitors to him: John iv. 10, 'But, alas, 
this is hid from our eyes.' 



Chap. 11. Vkr. 1.] 



BAYNE ON EPIIESIANS. 



113 



CHAPTER II. 



VER. 1. AikI ynii hath he qiiickciwd that were ihnd 
ill tivxpasaes and sins. The epistle, as I shewed, 
is divided into three parts. 1, The preface ; 2, the 
matter ; 3, the conclusion. Tho matter is propounded 
generally, verso 8 ; prosecuted from tho beginning of 
the -Ith verso to the 21st verse of tho sixth chapter. 
It is either doctrinal or exhortatory. The doctrinal 
is comprehended in the four first chapters, in which 
the benefits the elect enjoy by Christ are laid down 
simply, chap. i. ; comparatively in this chapter; withal 
the scandal of tho cross removed, that these things 
might tho better be received. 

Now this chapter doth contain these two proposi- 
tions ; 1, That we, when dead in sin, were raised up 
in Christ, to ver. 10 ; 2, A deduction hence, which 
iiiforreth the happy estate of tho Ephosiaus. These 
words hang as a proof of 'jthat power which is put 
forth toward us that believe,' chap. i. ver. 19, in this 
manner. 

In such who, being some time dead, are raised up 
(ver. G, Ye are ' set in heaven with Christ') here 
worketh no less power than that which raised Christ 
from the dead. But you also (not only Christ, but 
you) hath God quickened, &c. ; therefore there is an 
exceeding power manifested in j'ou. 

Such whom God (being dead) hath raised up in 
Christ, such, whatsoever they have been, are near to 
God in Christ, having entrance unto God in Christ : 
' But you have been quickened and raised up, and sot 
in heavenly places in him.' Therefore remember, 
that whatsoever you have been, you are now thus and 
thus in Christ. 

Now touching the discourse, each part is amplified 
from the causes. 1, Their death is set down from 
the kind ; 2, From the causes, which are outward 
and inward ; 3, From comparison, which is added by 
wa}' of prevention. 

First, In general observe how that the apostle doth 
open to them their condition by nature, before ho 
bringeth forth the grace manifested in Christ. 

Secondly, That he tollcth us what is our condition 
by nature, dead. 

Thirdly, What this death of tho soul is, a life dead 
ill trespasses and sins. 

Fourthly, That we are not dead in some ono or few 
sins, but in many sins, in trespasses. From tho first 
observe, 

Doct. All men by nature are dead to God. We 



are not like a man in sleep, nor like the Samaritan, 
greatly wounded ; but we are stark dead in regard of 
the life of God: Col. ii. 6, 13, llom. iii. 9-11, &c., 
he proveth that ' all, both Jews and Gentiles,' were 
by nature corrupted altogether, shut out of glory : 
1 Cor. vi. 10, 11, ' Adulterers, idolaters, thieves, co- 
vetous, &c., shall not enter into the kingdom of God. 
Such were you.' Ye wore ' of no strength,' s.iith the 
apostle, Rom. v. 6, no, not of feeble strength. And 
of the natural man it is said, Luke xv. 32, ' My son 
was dead, but is alive ;' Mat. viii., ' Let the dead bury 
their dead.' 

A man is by nature every day dead. His body is 
mortal, in dying from his birth. Eternal death of 
soul and body hangeth over him. His soul is quite 
dead. For God (in regard of his presence of sanc- 
tifying grace) going from a man he dieth in soul ; as 
the soul going from the body, natural life is extinct. 
What this death is, compare Gal. ii. 19, 20, and vi. 
12, 14-lG, Col. iii. 2, 3, 1 John ii. 15, 16. 

Ohj. But it may be said. Why, man hath some 
relics of knowledge, and some of the heathen have 
excelled in virtuous acts without grace. 

Ans. 1. Every knowledge is not the life of God, 
strict!}' so called ; but that knowledge which afi'octeth 
the heart to follow God, to trust in him, love him, 
&c. Otherwise tho devils do know God in their kind. 

Ans. 2. The knowledge of man is able to make him 
inexcusable only, not able to make him live according 
to God. For those heathens' virtues they were but 
pictures, without tho soul and life of virtue in them. 
Good trees they were not, and therefore their fruit 
could not be good. All is not gold that glisters. 

Tho symptoms of this death are apparent in every 
min. The want of the degrees of motion in the soul 
they are four: 1, To understand; 2, To think; 3, 
To will ; 4, To do. Now all these, the knowledge, 
tho willing, tho doing, nay, the very thinking of a 
good thought, are not in nature ; there is a loss of all 
tho senses. Look, as a dead body seeth not, hcaroth 
not, hath no common sense, so is man by nature ; he 
seeth not God passing by him again and again in 
mercy and judgment. Ho hath no care of the heart 
to hear God ; he is not touched with the feeling of 
God's judgments, works, words. The tokens of death 
are everywhere upon him. 

Use 1. This, then, confuteth all doctrines of free 
will, or of some power in man which, holpen a little, 



Ill 



BAYNE ON EPHESIANS. 



[Chap. II. 



can help itself. Dead men have nothing in them to 
help themselves towards this world ; so it is with us 
towards the other. Yea, we see hence that it is not 
suggestions to the mind nor exhortations that will do 
it. We do but tell a dead man a tale, and all in vain, 
until God create a new light in the mind, and take 
away the heart of stone, and give us tender new heai'ts. 
Let us confess our utter impotency, adumfiia, and 
give glory to God. 

Use 2. Hence also must be enforced to the natural 
man what is his estate ; dead in his soul (as Timothy* 
speaks of the woman that lived in adultery. We are 
' estranged from the life of God,' Eph. iv. 18). He 
heareth not the thunder of God's law, nor his sweet 
promises ; he seeth no heavenly thing, neither God, 
nor any spiritual matter ; he tasteth no relish in any 
meat of the soul ; he speaketh not a word ' powdered 
with grace,' Col. iv. 6 ; he stirreth not hand nor foot 
to that which is good. The world is full of these 
dead ghosts; ' twice dead,' as Jude speaketh, ver. 12. 
Yea, the relics of this spiritual death hangeth about 
us all. How should this humble us ! Ob what a 
grief should it be to think that God, the hfe of our 
souls, is departed ! If thou shouldst feel thy soul 
ready to &j out of thy body, would it not grieve thee ? 
We are all of us quickened but in part ; this death is 
still with us. We hear it in company, in trading, in 
performance of any Christian duty. Whither can we 
turn ourselves but it is present ? 

Use 8. Mark a further use from this point ; that we 
■who are alive through grace must not associate our- 
selves with those who are mere natural men ; for we 
see that no living thing will abide that which is dead. 
The brute beasts will start at dead carrion. Our 
dearest friends we put from us when dead ; but, alas, 
the Lord's children now go hand in hand with such 
who have not a spark of grace in them ! Oh this 
death is not terrible. We are all so much in it, that 
we see not the filthiness of it. As a black hue among 
blackamores is not reproachful, so dead ones with us, 
whose graces are ready to die, agi-ee well enough. 

Use 4. Labour every one to become sensible of our 
spiritual death, which in great part possesseth every 
one of us. This must not be shaken hands with. It 
begetteth meekness ; it maketh us haste after our full 
redemption ; it maketh us taste the sweetness of 
grace. We must have ears, therefore, all to hear on 
this side, both we that are called and uncalled. 

Jjoct. Secondly, Observe what is the life that is led 
in sinful pleasure, in vain fashions of the world ; it is 
the vei7 death of the soul. As St Paul, 1 Tim. v. 6, 
speaks of the ' voluptuous woman,' that she was dead 
above ground ' while she was alive,' so our Saviour 
saith of the church of Sardis, Rev. iii. 1, it had ' a 
name to live, but it was dead.' And in the Proverbs, 
ix. 18, those that came to Folly's feast, it is said ' they 

* That is, Paul to Timotliy.— Ed. 



are dead.' What is death ? Is it not the absence of 
life, the soul being gone, with the entrance of corrup- 
tion ? And what is sin ? Is it not the absence of 
saving knowledge, righteousness and holiness, with 
the corruption of the mind, will, affections, so that the 
spiritual stench of it streameth out at the eye lust, 
at the ear itching after vanity ; at the mouth rotten- 
ness is the best, I mean unfruitful speech. Look, as 
holiness is the beginning of life everlasting, which 
goeth on till it end in glory, so is sin the death of the 
soul, which doth, if the grace of Christ heal it not, 
never stay till it come to everlasting damnation. As 
for sinful actions, they are nothing but the stench 
which Cometh from the dead corpse; I mean the body 
of sin dwelling within us ; for even as noisome savours 
come from a putrefied body, so do these motions fi'om 
a corrupted soul. 

Use 1. What, then, may we think of the gallant 
course of many that live revelling, carding, dicing, 
dancing, feasting, that walk with swollen hearts, con- 
temning others ? So, many men are dead while they 
live in anger, intemperanc}', covetousness, selflove, 
uncleanness, vanity, &c. Oh, they think it is the 
only life, and that there is no other, because God gave 
them never to see other. Man without mirth is like 
a body without a soul. Put them from their gamings, 
from their cups, their smoke, their whorish looks and 
courtings, &c., and you kill them. 

Use 2. This should teach us to consider of sin, and 
our estate through it, that we who have not thought 
of it, maj' j'et set our hearts to the way of life ; that 
we may be thankful who have escaped from it ; that 
we may take heed of it, and labour to be healed more 
and more of it. Should some learned physicians tell 
you such or such a deadly disease were growing ou 
your body, how would you th:ink him, and make use 
of it! Oh, it is well with thee, if God make thee 
wise, that thou hearest this day how thou art dead in 
spirit. We are glad when we escape some great 
bodily sickness, and if there dwell relics of sick mat- 
ter with us, we keep rules de sanitate tuenda. How 
much more should we be wise for our souls ! 

Doet. Further, that he saith they were dead hi 
trespasses, it doth teach us what is the life of a natural 
man, even a death in trespass, a whole life of siu ; 
tota injidelirim rila jKcialiim. Like tree, like fruit; 
' The ver\ consciences of tbem are polluted,' Tit. i. 15 ; 
for ' without faith, it is impossible to please God,' 
Heb. xi. G. True it is, that outwardly they do many 
things that are lamlal'le, but still they flalk in the 
flesh. The devil h; th conjured them so into that 
circle, that they cannot stir forth of it. Look, as in 
the flesh of a henst there is some part of great use, 
bought up at a gr. :il price, other some that is cast 
away, yet all is flet-h, so, in the life of the natural 
man, some works aie of good use, and in commenda- 
tion with man, some are abominable; but all are of 
the flesh. So the viitiious actions of natural mcu 



Ver. 2.] 



BAYNE ON EPHESIANS. 



have that appearance of good, but want the soul anil 
life of it in wliicli it consisteth. 

Vie. It teacbeth us not to rest in this, tbat we are 
neither thief nor whore ; for be our life never so civil, 
it is a death in sin till grace (juioken. There is 
&itX^ //.atia, a double madness, as Hippocrates ob- 
servoth ; the one very light ami toying, the other more 
sober and solemn, in which men sit still, musing 
deeply upon some fancies. Such a difl'erence we have 
in spiritual frenzies ; some are very sober over other, 
as we see the lives of some natural men gravely 
ordered, and morally, in comparison of others ; but 
yet all is deluded frenzy before God. 

Doct. Secondly, hence mark that our course in 
actual sin doth sink us deeper and deeper in death : 
' You, when you were dead in trespasses ;' intimating 
thus much, that the custom of their trespasses did 
hold them under deith. Even as the more the body 
putrefies, it goeth further into death ; so here, the 
more the soul doth exercise itself in evil, the deeper 
it sinketh into the death of it. It is fitly likened to 
the stone of the sepulchre (I mean this custom of 
actual sinning), for it doth seal us up, and keep us 
down more strongly under it. Upon this ground the 
prophet asketh, ' How shall the leopard change his 
spots, those that are accustomed to do evil learn to 
do well ?' Jer. xiii. 23. 

Use. Which must make ns take heed how we go on 
in a sinful course, for it makoth us rot in spiritual 
death, and maketh it more difficult for us to return. 
Many that procrastinate repentance, they think not on 
this. 

Ver. 2. Wherein ye walked. Observe what is the 
life of the nnrcgenerate person. It is a walk or course, 
or full race in transgression ; for this phrase of walk- 
ing is so to be taken as the gradation in the 1st Psalm. 
It is more than to stand, and doth signify an habitual 
conversing : so it is taken Gen. vi. 9, ' Noah walked 
with God.' NMiatsoever they occupy themselves in, it 
is all sin, ' not one that doth good,' none that can pos- 
sibly do anything truly good, till the heart bo purified 
by faith, ^^^latsoever the natural man can think of, 
it is either apparent virtue or manifest vice. If he 
walk in outward virtue, he walketh in glistering sins ; 
if in vices, then manifestly transgressing ; and this 
was our estate. 

Use. Which should make us the more careful to re- 
deem the time respited, that ' henceforth we live (as 
much time as remaineth in the flesh), not after the 
lusts of men, but after the will of God ; for it is suffi- 
cient that we have spent the time of the life past after 
the lusts of our hearts,' &c., 1 Peter iv. 3. 

AccoiiUnij to till' course of this u-orhl. Doct. Here ob- 
serve what is an occasion which doth prick us forward 
in this course, even the corrupt customs of such 
amongst whom we live ; such fashions as by ages to- 
gether have taken place, such do draw us further aud 



further on to wickedness. This is no small means of 
holding us in sin, and heartening us in it, when we 
see it the fashion of many, even of all those in whom 
is not the love of the Father ; therefore the apostlo 
doth exhort so forcibly from it : Rom. xii. 2, ' Fashion 
not yourselves like unto this world ; ' 1 Peter i. 18, 
' From your vain conversation, received by tradition 
from your fathers.' It is a strong stream that comes 
by a new fashion, it is received of all almost, and it 
carrieth many to speedy destruction. Thus the devil, 
by the sins of the times and persons amongst whom we 
live, much weakens our love : ' Through abundance of 
iniquity love waxeth cold,' Mat. xxiv. 12 ; the ex- 
amples of others, like a back-bias, drawing us from the 
preciseness of our care in some duties in which we 
endeavoured before to walk with God. Sometimes 
the scoffing and injurious spitefulness of wicked ones, 
making ns afraid to shew our love, as we would and 
should with liberty beseeming. Even as damps put 
out a light, so this fog of sin suffocates and smothers 
the lightsome blaze of saving graces in the godly, 
though it cannot thoroughly quench them in us. The 
times will be ready to tell us that drunkenness, whoring, 
officious lies, meriy meetings and vanities of good 
fellowship, are no such great sins or matters of ofl'ence 
as some would make them. But the time will come 
that the patrons and practisers of these shall feel the 
sting and guilt of them to lie as heavy upon their 
hearts as a mountain of lead, aud to afi'right the con- 
science with the unsupportable horrors and damnation 
of hell. Lewd companions will call and cry unto you 
(as the lewd woman unto the young man, Prov. vii.) 
with all persuasive and plausible enticements they can 
devise ; and as she flourished over beastly and abo- 
minable whoredom, with the names of love and dal- 
liance, Prov. vii. 18, so with these, pouring in of 
strong drink, ale-house hunting, petty oaths, profane, 
filthy, and girding jests, &c., are nothing but good- 
fellowship, sociableness, necessary recreations, exercise 
of wit, or at worst unavoidable, and so naturally par- 
donable infirmities. But if you listen unto them and 
be led by them, these sins that are now so ' sweet in 
your mouths,' shall ' turn unto gi'avel in your bellies, 
to rottenness in your bones,' Job xx. 12-14, to the 
gall of asps in your consciences, and to a fire of ven- 
geance in your bowels, which will burn to destruction. 
And after the prince that rulelh in the air. Doct. 
Here observe, who it is that doth efl'ectually work us 
to his pleasure, even Satan. As we are dead, so we 
are under the power of the devil ; we are even ridden 
on by him, and he sitting in our corrupt hearts, doth 
ride us and rule us at his pleasure. We are all by 
nature ' taken of the devil in his snare to do his wifl," 
2 Tim. ii. 2(5. Not in this regard only, because we can- 
not by our own power escape from the tjranny of 
Satan, but liecause he doth work effectually in "our 
hearts. Tbat look, as tempests do whirl things abont 
in ihtm, so doth he at his pleasure our blinded under- 



lie 



BATNE ON EPHESIANS. 



[Chap. II. 



standings and crooked wills, which are turned from the 
way of (iod's commandments. We are said (before 
Gnd drith deliver us by the ministry of the Spirit, 
which i-: his mighty arm and finger) to be ' under the 
power of Satan,' Acts xxvi. 18. And our Saviour 
teachet!i how that ' the strong man holdeth fast all, till 
by a stronger he be cast out,' Lnke xi. 22. All men 
are in uue of these two kingdoms and governments : 
either in the kingdom of the beloved Son of God, or 
else they are under the kingdom of darkness, yea, of 
Satan, thralls and vassals held by him. And for 
those possessions so frequent in the time of Christ, 
they were not only that the works of God might be 
manifest, but that we might learn that they are thralls 
to Satan, the strong tyrant and cruel dragon, till they 
are set at liberty by him that ' leadeth such captivity 
captive,' Eph. iv. 8. 

Use 1. This then doth let us see how woful our 
estate is, who are held fast under the power of Satan, 
till by Christ we are delivered, Ps. cxxvii. 4, 5. Blen 
think the devil not half so fearful as he is, and so smart 
by him before they discern their danger. Be wise in 
time, and prevent so great mischief of a subtle, mali- 
cious, and implacable enemy. 

Use 2. Again, it doth let us see, that no power but 
the power of God can set us free, and that we are not 
without great resistance delivered. Be the more thank- 
ful for grace, and make the better use of thy liberty, 
for his glory that gave it. 

Use 3. Let us take notice here who it is that thus doth 
stir when we are drawn into any sin : it is Satan. Every 
man is possessed of this evil spirit more or less. It 
is manifest ; for our most spiritual temptations, as 
thoughts against God, and such like, having no out- 
ward olijrct or insinuation to solicit us by, cannot but 
proceed from the devil within us. His priviness to ouv 
thoughts, so soon as they begin to stir and to betray 
themselves sensibly in the working of our spirits, if 
good, hindered by him ; if evil, seconded by him ; if 
indifferent, perverted by him to his own advantage ; 
yields us daily this woful experience of his inbeing 
within us, and working all sin in us. 

Prince. Mat. xii. 24, ' He casteth out devils by the 
prince of devils,' therefore it is said, the ' devil and his 
angels.' The ' angel of Satan,' Kev. xii. 9, one worse 
than another. 

Of the power of the air. Noting the seats of the spirits, 
ra^Ta^uaag, which hath a double construction. The 
distribution by many places doth not make but that 
both some are, and all shall be, locally in hell. Neither 
when we hear that some are in the air, some in the 
earth, must we conceive that hell is everywhere where 
God will have it ; no more than from the presence of 
angels here or there by dispensation, we should con- 
clude that heaven is everywhere, where God would 
have it. 

Ti'/io uarketh. Doct. Observe hence, the great effi- 
cacy that Satan hath in evils committed in persons. 



for this word fvtoyoZvrog, noteth a power and effectual 
working. When the Lord doth permit, he can effectu- 
ally work either in the body or in the soul, inclining 
it to his will. He is continually working, moving, and 
operating in it, therefore said to be the Spirit that now 
worketh ; for so the particle vvv noteth a continued 
act, with the participle of the present tense insyoOvros, 
a powerful efficacy, as the soul worketh in the body the 
motion and sway of all the members. The body is 
acted and moved by him ; the mind also is ruled, be- 
cause he doth so apply himself to the fancy and affec- 
tion, and so worketh in the one and other, that he thus 
worketh the soul to his obedience. And this efficacy 
hath three branches : the one outward, which is to pre- 
fer objects to the senses ; the other two inward, in the 
fancy and affections. 

Use. Watch him therefore the more carefully, resist 
him the more valiantly, pray the more earnestly, put 
on the armour of God the more diligently, keep it on 
the more watchfully, use it the more constantly, grow 
in grace, be reverent and conscionable in holy ordi- 
nances, get help of others, and afford thy help to others 
that they may be delivered from so active an adversary. 

The sons of disobedience. An Hebraism, more emi- 
nent ones, as scribes and pharisees : ' I will be a lying 
spirit,' 1 Kings xsii. 22 ; ' teaching doctrines of devils,' 

1 Tim. iv. 1 ; and, hearers not obeying ; such as are 
blinded, have the seed picked up as it is sowed, popish 
affected ; such as ' resist the truth,' such as perish, 

2 Cor. iv. 3, 4 ; that is, of unbelievers, 2 Thes. ii. 9, 
10 ; ' taken in the snare of the devil,' 2 Tim. ii. 26, 
it being just with God to deliver them up. And this 
being the nature of resisters of the light, that they 
may grow worse, ' deceiving and being deceived,' 2 
Tim. iii. 13. Such were the pharisees and the Jews, 
and such among these Ephesians as obeyed not the 
truth, but became ' dangerous wolves not sparing the 
flock,' Acts XX. 29. We may range them into orders 
of governors, teachers, hearers. In the primitive 
church, the devil did work in these sons of disobedience 
three ways : 1, caused them to sow tares ; 2, to live 
flagitiously ; 3, to persecute. In the papists all three 
have place, and they do as lively resemble the father 
of these, the devil, as if they had been spit out of his 
mouth. 

Obs. By reason of our unbelief and rebellion, the 
devil hath advantage in us ; his power is by means of 
sin. He can but persuade, allure, suggest, and excite. 
Tempting Christ, and finding nothing in him, he could 
prevail nothing, John xiv. 30. 

Use. Against such as will excuse the matter, and 
lay all on the devil, like Eve, ' The serpent deceived 
me,' the devil owed me a shame, and now hath paid 
me home ; had I been left to myself, it had been long 
enough ere I wouldTiave done so wickedly. Nay, but 
man, thou art a child of disobedience, and grievest, 
quenchest, resistest the good Spirit of God, who worketh 
sometime in thy heart, and would frame thee to holy 



Ver. 3.] 



BAYNE ON EPHE.SIANS. 



117 



obedience ; thence God permittetli, and the devil ob- 
taineth this advantage a<:;aiust thee, to till thee with 
all uurighteousuess. Aud certainly the enemy had 
never gotten the stioiig castle of thine heart, if thyself 
had not first betrayed and laid it open uuto hiui. 

Ver. 3. Aiiiiinrf uliom ire had our conrcrsalion. Now 
he doth come and amplify it by comparison drawn 
from the hke, aud he muketh the state even of himself 
and the believing Jews like in two things : 

1. In sin actual. 

2. In the guilt of punishment. 

Amonijuhom. That is, amongst which sons of dis- 
obedience, in whom Satan worketh at his pleasure. 

He also in time j'ltsl coiiferseJ iii the conciipisaiice of 
thejiesh. Conversation being here put, 1, fur habitual 
vitiosity ; 2, for the undeliberate stirring aud itching 
of it ; the latter being the imperfect agitation of the 
former, called the passions of the flesh actively con- 
strued. It is taken in the second sense, for these two 
are everywhere distinguished, the corruption, the mo- 
tions of corruption, Kom. vi. 7, 12, James i. 14, 15. 
Now, after he shewcth what this walkini/ in them was, 
a doing whatsoever this corruption willed. For to have 
concupiscence is one thing ; to walk in them, or be in 
them, another thiug. He that saith he hath them not, 
lieth, and the truth is not in him ; but he that is in 
Christ, walketh not after them. Making the seat of 
this corruption not only the sensual part, but the mind 
of man. 

2. The equality in sin or punishment. We u-ere hij 
nature the son-i of wrath, as uell as the rest. Simply by 
nature, comparatively as the rest. The sum is this : 
' When I remember your estate, I forget not our own ; 
for though we have many outward privileges, yet such 
as do not commend us before God, but in time past 
we were like you, walking in the suggestions and mo- 
tions of our corruptions, doing whatsoever our corru[)t 
will and minds desired ; neither so only in our lives, 
but in our nativities, such who by nature were sinful, 
and threatened, yea, subject to judgment even as any 
other, there being bj- nature no excellency of the Jew 
above the Gentile.' 

Docl. First, then, we have to consider how that the 
chosen of God, before their conversion, have nothing 
in them ditl'cring from other sinners : ' The election of 
God standeth sure,' 2 Tim. ii. 19. But before he call 
efl'oetually, it doth put nothing in the part3- elected : 
' Know ye not that drunkards, thieves, covetous?' &c. 
' Such were some of you ; but now ye are washed,' &c., 
1 Cor. vi. 9. Even those whom God taketh to mercy, 
they were sinful as others, before by his grace they 
were changed. Paul, Mary Magdalene, these Ephe- 
sians now converted, what they had been, look ver. 11. 
And why ? 1 , That the mercy of God may be raag- 
nitied and made manifest in the Iree grace of justifica- 
tion ; 2, that love may be engendered in us justified. 
Mary, who bad ni;iny sins forgiven, loved niii. h. 



Use 1. So that this serveth for our comfort against 
that we have been. God cuts all scores betwixt him 
and his children : thou mayest now sleep quietly on 
both sides, the coast is clear ; well may sius humble 
thee, and bring thee on thy knees to Christ, they shall 
not condemn thee. 

Use 2. For a ground of hope touching some who as 
yet are without, and sitm hopeless : ' iJy the grace of 
God we are that we are,' 1 Cor. xv. 10. Despair of 
none. 'Where God is purposed to shew mercy, he can 
rescue the prey ; not only out of the devil's jaws, but 
even out of his maw also, as Jouah out of the bellv of 
hell. 

Duct. Mark hero again that Paul and those of the 
circumcision, when they walked in the flesh, were alike 
before God to the uucircumciscd. Whence observe, 
that where there is no true fear of God, no outward 
circumstances, or privileges above others will com- 
mend us before him. God's people, a people of Sodom 
and Gomorrah, Isa. i. 10 ; God's people, when they 
obey not, theirciixumcisiou is made uncircumcision, 
Rom. ii. 25. 

t'lij. But how can it be truly said, seeing that tie 
one profess the true God, the other doth not? 

Alts. 1. lu deeds they deny him; 2, in deeds they 
set up false goJs, their lusts, pleasures, riches, &c. ; 
and they are more abominable before him when the}- 
profane his outward worship, Titus i. 10. Thus with us, 
look whatsoever we may think of ourselves, yet while we 
live in the flesh, we are no better than Turks or pagans 
for the present. St Paul might have pleaded more 
than we ; he was brought up at the feet of GamaUil, 
his life was unblameable in the law ; our hopes are 
better that are under the net, but our condition before 
God is no otherwise. 

Use. Fear to continue as nature made thee, even 
when it is most decked aud adorned. 

Jjoil. Hence we are further taught, that we must not 
be ashamed to confess ourselves sinners with the first. 
So Paul : 1 Tim. i. 15, ' Christ came to save sinners, 
whereof I am chief.' David : Ps. xxxii. 4, ' I wdl 
confess against myself.' Isaiah : chap. vi. 5, ' W^oo 
is me, I am a man of polluted lips.' Job : chap, 
xxxix. 37, ' I abhor m3'self ;' xlii. 5, (i, ' I am vile.' 
The most upright are most forward in confession ; 
Joshua vii. 19. It is the proper fruit of grace truly 
tasted ; it will freely confess and give glory to God. 

Use. It doth rebuke the shamefaceduess of mauy. 
They think. Oh, should they say what sometimes 
they were, it would be a discredit aud blemish to their 
good name. This being indeed the way to get gloi-y 
with God and with the godly, by taking shame to 
ourselves. 

Doct. Observe again what is the state of men by 
nature, they are such on whom the wrath of God 
abidelh. We are, from the verj' conception and 
birth, such on whom God's indignation is pouied out, 
yra, such on whom the full vials of God's wrath are 



US 



BA\NE ON EPHESIANS. 



[Chap. 11. 



pouvecl out, together with our being God's anger is 
towards us, as in ourselves considered. Let us take 
notice of the evils which do accompany us from the 
birth, that we may understand the better that we ai'e 
indeed children of wrath. 

1. We are born such from whom God is separated: 
' Your sins have separated twixt you and your God,' 
La. lis. 2. AVe are ' strangers to God from the 
womb,' Ps. Iviii. 3. 

2. We are given up to Satan; children of the devil, 
of darkness, under the power of the devil, the prince 
of darkness, and are in all kind of darkness ; of igno- 
rance : ' None understandeth, none seeketh after God,' 
Ps. xiv. 2. Darkness of lusts and ungodliness, dark- 
ness of condition ; God's anger abideth on all that do 
not believe ; oh most dismal cloud ! 

3. We are subject to every curse in this life, whe- 
ther spiritual or corporal. 

4. To death temporal. 

5. To death eternal. 

How comes all this to pass ? Because we all by 
nature are sinful ; together with our beings, we are 
defiled ; we are sinners, and so ' come short of the 
glory of God,' Eom. iii. 24. 

The papists hold these four points tending to this 
text : 

1. That we are sinful, for God could not subject us 
to wrath but for sin : Rom. i. 18, ' The wrath of God 
is revealed against all iniquity.' 

2. That this sin is by nature together with our being 
conjoined, because by nature with our fii-bt being we 
are subject to wrath. 

3. That all of us by nature are sinful, for sin im- 
puted. 

4. The best of them grant, that likewise we are sin- 
ful, and for sin deserving death. 

We further affirm, that all of us are sinners, deserv- 
ing wrath for the lust and proneness that is in us to 
evil. This also they grant to go with original sin, and 
to be a consequence of it ; but they will not have it sin 
properly to which wrath belougeth.* 

Use 1. It rebuketh such as shift off and slight over 
their sins : We hope we are not the worst ; we live 
homely, neighbourly, and quietly, doing as we would 
be done by ; for the devil, we defy him ; for the curse 
and hell, we hope God will be mercifid. These men 
would make them be persuaded their case is worse 
than it is. But these persons shall know one day ex- 
perimentally our reports come far short of the matter. 
Who knows the power of thy wrath ? None but the 
damned. Believe it, and so avoid the mischief. 

Use 2. Again, it must teach us to come out of our- 
selves. If a favourite should lose the favour of a 
prince, not to see the face of him, as Absalom ; if a 
tenant were cast forth of his hold ; if a man for some 
ofi'ence should be in the hands of some hard Cerberus- 
like keeper, should have his house on fire ; would we 
* Cone. Trid. sess. 6. decret. 



not hold these conditions fearful and full of confusion? 
What, then, shall the state of such be as are discoun- 
tenanced with God, ' whose loving-kindness is better 
than life,' Ps. Ixiii. 3, whose wrath and anger is more 
bitter than death ! Well may they take their leave 
of all created comforts that stand under God's dis- 
pleasure, who at an instant can turn them out of all ; 
' whose wrath is a consuming fire,' Heb. xii. 29. 

Use 3. Thirdly, It must teach us often to view our- 
selves. Why are these left as pricks in our sides, 
blindness of mind, crookedness of will, laws of evil in 
our members rebelling, sickness, poverty, reproach, 
but to humble us ? ' Whoso blesseth himself, the 
Lord's jealousy shall smoke against that soul,' Deut. 
xxix. 19, 20. Our age is so full of Sadducees, that 
John Baptist or the spirit of Elias bad need to be sent 
amongst us ; for though like trumpets we daily sound 
these things, none, when hearing this, bethiuketh how 
he may escape this fire which burneth to destruction, 
but they hope they are in as good state as these that 
make more show. 

By nature. Doct. Whence it is plain, that by 
nature all of us are sinful ; sinful not only in regard 
of Adam's sin imputed, but of corruption or concupi- 
scence with which we are conceived, Ps. li. 5 and 
Iviii. 3, Gen. viii. 21, Ezek. xvi. 4-6, Isa. liii. 6 
and i. 4. 

The papists go thus far : 1. Say they, We could not 
be the children of wrath in justice if there were not 
matter of wrath with us. 2. There is first the re- 
bellion of our parents, ours, because we were in his 
loins. 3. There is the habitual aversion of our minds 
from God, which they grant an habitual iniquity, for 
which little ones are guilty of wrath. We hold fur- 
ther that for concupiscence, that is, the rebellion of 
the law of the members against the law of the Si)irit 
of God, that for this, as sin properly, they are the 
children of wrath. This the papists deny to be sin, 
and will have it sin only because it is caused by sin, 
and is the matter of sin, but not sin properly. Con- 
cupiscence is sin as caused from sin, guilty with that 
guilt which it may cause. Concupiscence, not sin pro- 
perly, not a foundation of guilt in itself. But both the 
habit and indeliberate motions are sins forbidden in 
the law ; for there not deliberate consent, but the root, 
even the liesh and the passions unconsented to, for 
the other are forbidden. In the fonner, such a thing 
is here forbidden which Paul could not attain to but 
by the law ; now he was no Cyclop. Again, Paul 
calleth it sin, and giveth to it the formal cause of sin. 
Whatsoever letteth the whole strength and might from 
obeying the law, is against the law, and accursed. 
God would not have created man with it. Why ? 
Because it is not in a reasonable creature a pure ataxy, 
but an iniquity ; and the goodness of the reasonable 
creature is the conformity of the powers of it to the 
law of God. That power which is bound to be con- 
formable and is not, that power is a breach ; but such 



Vku. 3.J 



BAYNE ON EPHBSIANS. 



119 



is this, for the l:i\v requires that all onr powers should 
love God with all the heart, mind, strength ; neither 
doth bind the action voliintary, but the whole frame 
of the snnl. The papists say it is often called sin, not 
improperly, but as having resistance to the law of the 
mind and the law of God. Others grant that though 
in regard of the guilt it is not sin to the regenerate in 
Christ, yet if it be considered in itself, it may fitly be 
called sin. Aiis. It is mediately, in regard wo all in 
Adam willing did that which hath brought it upon us. 
Habitual aversion is sufficient. 2. It is potentially 
approved, willed, afl'ected, &c. 

Csf 1. To let us see it is not custom, or example, 
or imitation only, whereby we are sinners, as Pelagius 
taught. No, it is from inbred corruption ; our foun- 
tain is envenomed, and so are all the streams that 
issue from us. 

2. To help us in repentance ; therefore the remain- 
ders of it continue though the guilt be removed, and 
the dominion captivated ; j-et they remain, to teach us 
still to bewail our condition in this regard, and to 
humble us : ' Wre'ched man that I am. who shall 
deliver me?' Rom. vii. 24. 

3. Hence we are exercised to renew our repentance 
and a broken spirit. 

■1. Hence we are given to sec in what need we stand 
of our Lord Jesus Christ, and of him alone. 

5. This must be confessed of the saints in the prac- 
tice of repentance, and which all of us must eye and 
bewail with Paul and Moses ; it being an excellent 
assurance of our true conversion where this is bewailod. 
The world and unregenerate men in their profession of 
repentance never rise to see this or to bewail it, which 
is the fountain and spawn of all unrighteousness. We 
cannot think we are innocent. 

6. To reprove the pharisaical conceits of many, who 
were never altered, though at a day old thej- were 
sinful to death ; yet after many fruits of this secret 
sin they think themselves righteous, though we charge 
them with this as sinners from the womb, such whose 
lives are dead in lusts ; why, they are not the worst. 
Nay, some so sottish that they will not believe that 
children have any sin. Why (say they), what is more 
innocent than a little infant ? And doth not Christ 
s ly, Mat. xviii. 3, ' Unless ye become as one of these, 
ye cannot enter into the kingdom of heaven ' ? One 
of these not simply, but taken of one blessed b}- me, 
having on them no actual guilt, and by my gi-ace hav- 
ing their native corruption pardoned. This teacheth 
that grace makoth children free from sin, and instead 
of inheriting wTath, heirs of heaven. How may we 
fear when onr first infancy was thus sinful ! None 
complaineth, none feel themselves laden, none hunger- 
ing and thirsting, every man carried away by Satan, 
that none might return to Christ and be saved. They 
hope they have good hearts to God, when indeed a 
very progeny of vipers. Do I walk after the flesh, the 
lust of my eye, fleshly minded, that is, not making my 



calling a race of conscionable obedience, continually 
walking before God, and ever and anon lifting up my 
heart for the kingdom, ' labouring for the bread that 
perisheth not,' John vi. 27, ' possessing as if I pos- 
sessed not,' 1 Cor. vii. 30 ; but go on, my heart and 
head full of worldly cares, living in idleness and lusts 
of the flesh? These are the bitter fruits of a sinful 
and cursed nature. If we see not our natures, the 
stink and unsavoury vapours which ascend out of th m, 
of strife, of unbelief, of pride, of voluptuousness, of 
revenge, we want the principal ground of all humilia- 
tion and repentance : the only spur which maketh us 
seek righteousness out of ourselves, in Christ alone. 

])oct. A fourth consolation is this : What is the 
conversation of many outward worshippers of God ? 
It is fleshly and carnal. Paul was an outward wor- 
shipper of God a great while, was one that had the 
seal of righteousness in his flesh, was baptized, was a 
diligent Sabbath-keeper, was ' brought up at the feet 
of Gamaliel,' as a son of the prophet, a blameless 
walker of criminal matters ; yet all this his service 
changed not his conversation. Before the grace of 
God changed him, he walked still sensual and fleshly. 
Isaiah tells us of some, chap. i. 15, who were wor- 
shippers, comers to the temple ; but what was found 
in their lives? Covetousness, oppression, presump- 
tion, as if God were beholding to them for their out- 
ward worship. So in Ezekiel the prophet, chap, xxxiii. 
31, complains of the hypocrisy of his hearers that 
would ' come and sit before him, and hear what God 
saith, yet would not leave their covetousness,' pro- 
faning the most holy word of God. Always there 
were such who did give God their bodies, but with 
outward service made no surrender of their hearts : 
Jer. vii. 0, 10, 'Will you steal, mnrder,'and commit 
adultery, &c., and come and stand before me in this 
house ?' Such were in Christ's time : ' This people 
draw near with their lips, but their hearts are far from 
me,' Mat. xv. 8. In the apostles' time, many of their 
followers and hearers, notwithstanding their outward 
obedience, were unreformed, God not dispensing the 
grace of election so largely as of outward calling. The 
condition of the visible church always was and is to 
be such as shall have virgins and lamps oilless. A 
glass for these times especially, of which Paul and 
Peter have foretold, 2 Tim. iii. 5, ' that men shall not 
join the power of godliness with the show of it,' that 
' men shall walk after their lusts.' How many who, 
notwithstanding they are not to be blamed for their 
homage to God, yet remain as Paul, a great while un- 
altered in their conversation ? Like Paul's widows, 
we hear and hear, but laden with many lusts, and 
therefore hear much and profit little. How many of 
us yet hearing live in covetousness, in incontinency, 
in intemperance, in stomachfulness, in self-love, and 
vain gloi-y ; many in idleness here and there tattling, 
and solacing our hearts with idle discourse ; herein 
another tasting a spiced cup, herein a third walking 



]:o 



EAYNE ON EPHESIAXS. 



[Chap. II. 



as Paul or other, before God visited them, in the out- 
Tvard observance of his worship, but yet yielding 
obedience to their own wills and lusts of their own 
hearts : ' Woe to them who come near me with their 
lips.' These are they that cause the gospel to be re- 
moved by unworthy walking, for God when it is un- 
fruitful will translate it where it shall be fruitful. He 
can bear the Turk and papist, and the profuLe atheist, 
better than you. Lev. x. 3, for he will ' be sanctified in 
them that come near him.' 

Use 1. Wherefore let us sift ourselves ; pray to God 
to open our hearts. That is true and right which cometh 
from the inward form ; this ocl_y worketh ond distin- 
guisheth. Power of grace must be measured, not so 
much by the work external as the state of the person 
working. He hath power who worketh from a living 
heart, whose labour is within as well as without, who 
strikes at the inward roots of evil, whose obedience is 
universal. An hypocrite is worse aflected in good than 
a good man in evil ; he hath no mind to that good he 
doth, but liketh better of the contrary. A good man 
doth grieve at the evil he doth, and loveth the con- 
trary. God regardeth not so much action, as vigour 
in the action. Some do strive all for fonnality. Some 
do count it religion enough to rail on idleness and 
formality, and to be able to discourse of a question. 

Use 2. We are hereby taught not to rest in any out- 
ward right, nor content ourselves with the work done, 
but examine how we do things. 

1. That we do everything for God, practising the 
first commandment in every one, doing all for love of 
God, not putting him ofl' with every slight and sorry 
service, as if anything were good enough for him. 

2. To do everything as before Goil, so as is be- 
seeming the purity of his nature, spiritual and holy, 
with reverence of his glorious presence. 

8. To make sure we grow by our duties we under- 
take ; all true gi'ace groweth by the exercise of it. 

4. To labour against hypocrisy, heaviness, deadness, 
and our particular corruptions ; and to shake up our- 
selves when we go about business of this nature. 

5. To think how far civil men may go to do that 
and more, for q>ialitcrcttnqnc dtfiiiicli is the intent and 
utmost mark of formalists. We must put to our best 
afl'ections and our delight in the full bent and strength ; 
otherwise it were easy being a Christian, might we 
under this piofession let our graces loose as we would. 

Doct. Here we may further observe what it is that 
bcareth sway in the unregcnerate ; it is his corrupt 
will and mind ; for so the apostle here saith, ' in ful- 
filling the will of the flesh and of the mind.' So Paul 
speaketh, Piom. vii. 5, ' When we were in the flesh ;' 
Titus iii. 3, ' Carried about with divers lusts ;' and 
Peter saith, those that are not called eflectually, they 
are in their conversation conformed to lusts of igno- 
rance. Thus the secure gallants' life is squared, 
following the sight of their own eyes, ' walking in their 
own ways,' as Acts xiv. 10 ; till God give repentance. 



they stray like sheep in the paths of their own concu- 
piscences. As, on the contrary ' they that are in the 
Spirit walk after the Spiiit ; so they that are in the 
flesh, after the lusts of the flesh,' Gal. v. 24, 25. 

Use 1. It convinceth us whether we are in our 
natural estate or no ; have an eye to the coarse and 
strain of our will and mind ; what is it we specially 
aa';-ct, desire, and seek after. This detecteth the vain 
presumption of many, who think if they can [say] the 
creed, have Christendom, be orderly churchmen, say the 
Lord's prayer, think this is Christianity enough. As 
for putting ofl' their corrupt nature and fiuful lusts, 
to which naturally their hearts incline, and ^hereunto 
they live in perpetual slavery and bondage, they think 
it needless, and that God, who hath made and knowetli 
our natures, doth not expect that we should be fi^ce 
from that which is a nature in us. 

Use 2. This is aground of dehortation, to fight against 
and renounce our own wills and fleshly desires, resist 
our sinful lusts, as ever we will assure ourselves our 
nature to be regenerate. What a shame for Cbristiaiis 
nut to have power over their inordinate lusting in 
meats and drinks, when a dog will be trained to stand 
upon a table and touch nothing which is not given 
him ! The lusts of a man's mind and will, will never 
be satisfied if it be served. What was Amnon \he 
better when he had gotten the will of his sister by 
violence ? 2 Sam. xiii. 7. Nay, the very lusting for 
a thing maketh a good man he dare not touch it, when 
now it is present. When David had a month's mind 
to the waters of Bethlehem, he would not touch it when 
now it was brought to him. 

Ukc 3. This letteth us see a diflierent property of 
one in Christ from him that is not. He that is in 
Christ is not a harbinger and purveyor, making pro- 
vision to fulfil the will of the flesh. Sin hath not 
willing obeisance performed to it ; it reigneth not : in 
the other, it bath his full swing ; they are thralls and 
vassals to the flesh: 'He sets himself in an evil way, be 
imagiueth mischief ; he hardencth his face, and will not 
be abashed' in his course, Ps. xxxvi. 4. Sin is sweet 
to him, as a lozenge under his tongue, Prov. xxi. 1 ; it is 
meat and drink to have their wills. The godly, over- 
borne by rebellion of their wills, their hearts smito 
them ; they go forth and weep ; for as meat unwhole- 
some taken into a stomach which hath strength of 
nature causeth after vomit and sickness, so where there 
is this life of grace, this poison of sin once taken down 
cannot but make a sick soul. 

Doct. Lastly, Here observe that even the children 
of the godly are by nature children of wrath, and 
not only those born out of the covenant, but even 
those to whom the pi'omises, as the apostle witnesseth, 
that to them and their children belong the promises, 
Acts ii. 39, even these are by nature no better than 
others. The apostle at large doth prove this conclu- 
sion : ' The Jew by nature hath no pre-eminence above 
the Gentiles, but is under sin aid under death, hath 



Veu. 4.] 



BAYNE OX EPHESIANS. 



121 



his mouth stopped,' Rom. ii'., from all plea for himself, 
as well as the Gcutile ; aud David confesscth this, 
that though he came of righteous Jesse, 5'tt ' he was 
born in sin, aud conceived in iniquity,' Ps. li. G ; for 
even righteous parents do propagate posterity, not by 
force of regeneration, but carnal generation. They 
beget not as new creatures in Christ, but as old, even 
iu Adam. 

Olij. But here it may be objected, that the Scripture 
teileth us that God is the God of the seed of the godly. 
Now there is no benefit, if pardon of sin aud life ever- 
lasting belong not to infants upon this, that God is 
their God. 

Obj. And it is said that the children of one be- 
lieving parent are holy, 1 Cor. vii. 14, which cannot 
be meant of legitimate, for so they might be if neither 
were a believer ; nor only a member of the visible 
church, for so they might be if neither were. 

Alts. This is true, aud so is the other. They fight 
not because the respects are divers. Purents, there- 
fore, have a double person, the one of Adam, the other 
of members of the second Adam. Now iu the first 
respect they bring forth children of wrath ; iu the 
second, children of the covenant, children of graces, I 
may say. 

But here many doubts may be moved. 

Quest. 1. First, how the parent whose faith is but 
for himself to live by, can by his faith insinuate his 
children into the covenant. 

Quest. 2. Again, when many a Noah have Hams, 
how faith can believe such a thing, for the thing be- 
lieved must be infallible. 

Alls. To the first, the fiiith of the parent doth brinr; 
the child into the covenant ; yet so as the child livcth 
by his own faith, which is not to be denied in such as 
surviving come to fellowship of like precious faith. 

01>J. But many infants die before they come to hear 
and to have faith, for aught we know. What may be 
sai 1 to this case ? 

Alls. They live by their faith, because iu this case 
the faith of the father is the child's faith also ; for 
look, as it was just with God to reckon the deed of 
Adam all our deeds, so it is not ill beseeming his 
mercy and justice to let in th's case the faith of the 
parent stand for the child. 

Alls. For the second: Faith is not wavering, though 
the event answer not, because it doth not absolutely 
apprehend this salvation for every one, but Icaveth 
place to God's secret judgments. 

Ohj. But how can it thus conditionally believe with- 
out wavering ? 

Alls. It is one thing to waver, another thing to be- 
lieve with condition. We believe we shall have out- 
ward things, yet with a condition. 

Quest. A third question is, how this distinction can 
escape a contradiction. That which is true, must be 
true in some time. Now if an infant may bo born 
having the covenant (which iu some case wo teach). 



there is no time in which this infant can bo said a chill 
of wrath. 

Alt':. It folio weth not, for there is nothing wherein 
it may not be said a child, though it be born with ap- 
plication of the covenant ; for as the parent hath a 
double person, so hath the infant. In the one it is a 
child of the covenant, in the other of wrath. Mark 
for conclusion these three things. 

1. Every one is a son of wrath in Adam, even in 
that instant and in God's eye, with whom there is 
neither past nor to come. We, we are all of us 
dead. 

2. This wrath abideth till application is made of the 
blood of Christ. 

3. If this be even with oar first being whensoever 
it is, it taketh not away the respect of our natural 
condition : miserable man th:it I am I &c. This 
was true of John Baptist, yet from the womb he was 
sanctified. 

Use. 1. To confute the slanderous papists and 
Lutherans, who would make us anabap'ists, as deny- 
ing sin original, denying the guilt of it. Where we 
teach it in infants, we teach it worlhy of wra:h, 
teach the persons as coming of Adam, children of 
wi-alh, yet as in the covenant of grace to have pardon, 
and the seal is a seal set to this, not as a foundation 
or beginning of it. 

Secondly, We may see what it is that is born of the 
flesh, and therefore take occasion by it to humble our- 
selves even in the compassing posterity, and to lay 
hold of that most precious promise which assureth us 
that God will be our God, and the God of our seed. 
Gen. xvii. 7, though we may leave place for his secret 
will, which tendeth to his glory. 

Thirdly, That he saith, ice all, it doth give us to see 
the falsehood of that dream of our lady's birth without 
original sin. The apostle doth say, that all the Jews 
were by nature children of wrath ; ' every mouth 
stopped, none that doth good, no not one,' Rom. iii. 
12, 19 : yet the papist will have a canvass touching 
our lady, whether by some extraordinary dispensation 
she might not be excepted. Thus while (most foolishly) 
they will advance her above all Christian people, they 
do thrust her out from having fellowship in the com- 
mon salvation, Christ coming • to save his people 
from sin,' Hat. i. 21. 

Ver. 4. Bill God, who is rich in meicij, throwjh his 
(jrent lore wherewith he loved us. 

Thus far the apostle hath laid down this sentence, 
concerning our quality and condition. Now he Com- 
eth to fill up the sentence, for the sense being 
hitherto suspended, ' You, and we all of us, dead in 
sin, hath ho quickened.' Now, this latter part hath 
three branches to be considered : 

1. The causes working this. 

2. The order of working it. 
8. The end. 



122 



BAYNE ON EPHIiSIAXS. 



[Chap. II. 



The first in the 4th verse ; the second by a grada- 
tion, verses 5, 6 ; the third, verse 7. Whence to the 
lOih verse is inferred our free salvation, which in the 
6th verse was by the way interserted. 

Now, the first cause is God the Father, here de- 
scribed from his rich mercy ; and lest we should mar- 
vel how God should come to be merciful to us, he 
tellcth the fountain of this mercy, his great love. So 
that this verse doth give us to consider of two pro- 
perties of God, 

1. His mercy. 

2. His love, favour, grace, kindness ; the one the 
fountain of the other. 

Docl. First, Here we see, that God is a God of rich 
mercies ; and the consideration' hereof is not lightly 
to be passed, because no man is so blind that hath 
not this in bis mouth. This then is our rejoicing, to 
know God, not so much what he is, or his essence, as 
of what property he is unto us. Both the works, the 
word of God do witness it. All bis ways have the 
saints approved, as merciful and faithful, Ps. xsv. 10: 
and Paul calleth God, ' a God of all compassions, 
Father of mercies,' 2 Cor. i. 3 : and though there is 
not greater or lesser in God (whatsoever is in him, 
being himself, be being infinite), yet in regard of 
works there is a common inferior mercy, and a sin- 
gular rich mercy : that is over all his works, this such 
as he taketh to be over his, even those ' vessels of 
mercy,' Rom. ix. 23. Look, by how much the nearer 
the creature is in affinity to God, the nearer is the 
blessedness of it to God. I need not to prosecute the 
doctrine which so many have amply laid down. But 
let us consider the use. 

Vae 1. That great commandment of the law (the 
having God for our God) doth command to know, and 
to acknowledge this truth always, that he is most 
merciful to us. Have all creatures eyes to look up 
to the mercy of God in their necessities, and to trust 
to his faithfulness for help and succour in their 
miseries, and shall his childi-en be blind '? Jehoshaphat 
said, 2 Cbron. xx. 20, 'Lord, we know not what to do, 
but our eyes are unto thee.' 

Use 2. This doth reprove our weakness. We say he 
is a merciful God, but when he doth delay, or renew 
his witnesses against us, we think be hath shut up his 
mercy and loving compassions. Again, when we 
think that God will not forgive our sins, then this 
mercy of God is forgotten. Again, when men think 
God's hand is hard towards them, and conceive of his 
dealing as cruel, where then is this sentence, that he 
is rich in mercy ? 

Ohj. But you will say. What though he hath 
shewed us mercy, may we not complain in this kind 
when his hand tm-neth ? I answer, He never turucth 
from these mercies : ' If my children' (saith the Lord) 
' oifciid, I will correct them wilh rods, but my mercy 
will I not take from them,' Ps. Ixxxix. 32, 83. We 
must therefore return in a holy blush, and learn to 



say, ' Yet God is good to Israel,' Ps. Ixxiii. 1 ; ' It is 
his mercy that we are not consumed,' Lam. iii. 22. 

Use 3. It doth serve to bear off a temptation of un- 
worthiness. Satan will tell the humbled soul. Thou 
art a grievous sinner, privy in thy own heart to many 
foul and abominable corruptions : thou hast grieved 
the Spirit, trespassed against thy enlightening, &c. 
How canst thou look to be saved, or once come before 
God with any comfort ? Hereunto the faithful soul 
must be ready to reply. Yet the mercies of God, and 
the merits of Christ Jesus, do infinitely exceed them ; 
neither are the mercies of God abridged by sins of 
infirmity, but rather thereby the more specified and 
declared. Thus resting upon the rock of eternity, and 
the impregnable truth of God's gracious promises, he 
casts himself into the bottomless sea of God's mercies, 
with this resolution, that if he must needs perish, 
they shall hale and pull him from the most tender 
bowels and everlasting compassion of his blessed God, 
to whom his soul is fled. 

Use 4. This is a virtue of our heavenly Father to 
be imitated, ' Be merciful, as your heavenly Father is 
merciful,' Luke vi. 3G. 

Ohj. But it may be said. How should God be mer- 
ciful to me, for I am his enemy, and a son of his 
wrath, and mercy is so far from such that it rejoiceth 
against the judgment of those whom he hateth ? 

Ans. If this fear proceed out of an unfeigned long- 
ing after God's mercy, and to be delivered from that 
misery whereof thou complainest, then be of good 
comfort ; for if ever thou hast tasted of the sweetness 
of this grace, thou shaft be sure to have it again. 
' He retaineth not his anger for ever, because mercy 
pleaseth him,' Micah vii. 18. 

He is the Son,* his mercj' (as all other his pro- 
perties) is in God infinitely, eternally', and unchange- 
ably : ' For a moment, in mine anger, I hid my face, 
but with everlasting mercy have I had compassion on 
thee,' Isa. liv. 8. 

Now, the fountain of this mercy is God's love to 
us from eternity, which inclined towards us when we 
were hateful. When he bad determined to manifest 
this love, then according to mercy he saved us. Grace, 
and mercy, and his giving Christ, all is from hence. 
' He so loved the world,' John iii. 10. For had the 
Lord hated us, be would have glorified himself in 
our deserved misery. 

Mercy shall triumph against judgment, of those 
whom he loveth. And experience sheweth, that the 
straitest conjunction in greatest love, breedeth the 
most tender compassions in miseries. 

Ohj. But here is a difficulty to be cleared. In the 
verse before, he saith, we are the children of God's 
wrath ; here he saith, we are such whom God did so 
greatly love, that lie took pity on our misery, and 
healed us in Christ. But the answer is easy. 

Ans. By considering that love and wrath might 
* Qu. ' Sun' ?— Ed. 



Ver. 5.] 



BATNE ON EPHESIAKS. 



123 



stand logotbcr. For tho parent may be thoruuglily 
augry with the child whom ho tenderly loveth ; and 
so it was with God, wlio knew how to love, with that 
eternal love, and yet how to be augry with us. llatred 
and love expel each other, but anger and love may 
stand together. 

l>l>j. But this doth not seem clear to me (may some 
say), because tho Scripture doth make God's good 
will to be towards us through Christ ; he hath made 
us beloved in him, we are reconciled to him in Christ ; 
so everywhere. 

Alls. For answer. There is a double love : the one 
internal with God ; the other external, manifested in 
the creature. 

Now, this internal love is everlasting ; it was the 
foundation of mercy, of the giving of Christ in mercy. 
But that external, manifested in the creature, is 
nothing but a stream swimming out of this, before 
held down by justice; and this comcth through Christ. 
So saith Saint John, 1 John iv. 9, ' Herein was the 
love of God manifested, that he sent his Son,' &c. 
And all our salvation is by mercy, as Paul to Titus 
calleth it, Titus iii. 5 ; it is the epiphany of the 
Lord's kindness, and external love to mankind, Titus 
ii. 11. 

God then (we see) doth love his, before Christ be 
given to them as a mediator for them. Though in 
God this love is but one most simply, as himself is 
most simply one, yet for the change that it maketh 
in the creature, and to help our weak uuderstandiiig, 
a former and a latter love may be considered ; for 
there ariseth a grace of God unto us from the blood 
of Christ, of justification unto life. Thus Christ is 
called the ' mediator of the Xew Testament,' Heb. ix. 
15 ; and in this respect the Scripture putteth our 
reconciliation to God, in the death of Christ, 2 Cor. 
V. 19, Horn. iii. 24. These and the like places must 
not be so understood, as if the Lord himself before 
entirely hated us ; but because that in Christ that 
former love of God springeth forth, which while 
justice was unsatisfied lay hid. For there was a love 
lo us before Christ ; and the giving of Christ was the 
etl'ect of it, as John iii. 16. It is good for a child 
sometime not to know how well his father loves him. 
And a kind-hearted father doth of.eu bear a secret in- 
wai'd atfection toward an ungracious sou whom he 
hath cast out from him, though he will not suffer it 
to appear, till by mediation and humble request of 
some friend he make it appear to his son. And thus, 
to say that the Lord altogether hated us in himself, 
until Christ made intercession, is such an assertion as 
is not found. 

For Christ made intercession, called, or uncalled. 
Ii called, there was great love in the Father calling 
h.m to undertake that office for us. If we say un- 
called, it is contrary to Scripture, in which nothing is 
more evident than the calling, anointing, and sending 
of the Son by the Father. 



])i)ct. Well then, from the order we se? what it ia 
which is the principal procuring cause of pity towards 
us in our miseries; it is love of God. So that if we 
would see evidences of love to our neighbour, wo may 
gather them hence, by seeing what mercies are with 
us, and bowels 3carning in their miseries ; no com- 
passion, no love. Again, that there is a great love in 
God, even when he is angry with us, such a love as 
makes him give his Son to death. 

Use. 1. This then may serve to confirm us in 
assurance of God's favour toward us : Rom v. 10, 
' If when we were enemies, we were reconciled to God 
by the death of his Son, much more shall we be saved 
by his life.' If a man out of love have sought the 
friendship of his enemj-, and used means to be recon- 
ciled to him, is it not likely that he will be constant 
in his love to hiiu to the end ? But howsoever it fall 
out with man, most sure it is that God will not 
change ; for ' whom he once loveth, he lovelh to the 
end,' John xiii. 2 ; ' I the Lord change not, therefore 
ye sons of Jacob are not consumed,' Mai. iii. 7. 

Use 2. It teacheth us our duty to God and man ; 
he hath loved us first, therefore must we love him 
again, 1 Johniv. 19. His love must constrain us, 2 Cor. 
v. 14 ; and our love is a reflexion of his to us. ' And 
if God so loved us, we ought also to love one another,' 
1 John iv. 11. 

Yer. 5. Eien xrheii roc trere dead by sins, hath quick- 
ened us tof/ether in Christ, by whose yrace ye are saved. 

I have spoken of this death before, of the kind of 
it, of the symptoms or tokens of it, and uses of the 
doctrine, upon the first verse. Now, I will add some 
things which this context doth admonish, and I then 
omitted. 

First, How we can be said to be dead when there is 
some sparks of divine knowledge in us. Secondly, 
What this word trespass meaneth, and how it differeth 
from the word sins being joined with it. 

To the first, the light of knowledge in us is such as 
doth not give life, but is imperfect, tending to leave 
us without e.\cuse. 

Again, it may he doubted whether we are bom with 
this light, as tlie seeds of it, or whether afterward by 
the book of the creature and Scripture it comes to be 
manifested to us. It is not knowledge that life 
standeth in, for the devils then could not be without 
a spiritual life ; but it is the kind of knowledge, even 
that which is spiritual and heavenly, and this is not 
in any by nature in any measure. 

For the word trespass, rrasa<TTu/j,a, it signifieth pro- 
perly an error of ignorance. 

The other word sin, a.,u,aiTia, signifieth an aberra- 
tion from the law, without this respect. 

Quickened. There is a threefold death, so a three- 
fold life : 

Of nature ; grace ; glory. 

Here he speaketh of the life of grace, wherein those 



12i 



BAYN'E OX EPHESIANS. 



[ClTAP. II. 



believing Ephesians who Lad been dead, were now alive. 
Interlacing our free salvation, he cometh to the 
second degree, our resurrection in Christ. There is 
a double resurrection ; the one is the resurrection of 
the just and unjust, of the body, as in the creed we 
profess to believe a resurrection at the last dav, as 
John vi. 89. 

The other resurrection is from the death of sin, in 
Bome measure to be quickened by the voice of Christ, 
so that we hve a new life, even the life of God ; being 
before all of us ' by natuie dead in sin, and trespasses, 
and the uncirciimcisiou of the heart ;' blind in our 
minds, and so ' estranged from the life of God ;' hard 
in our hearts, unholy in our afl'ections. Now this 
first resurrection stands in this, that we live a new 
life, even the life of God, which standeth in the light 
of the mind, in fleshy tenderness of hearts, in the holy 
motions of the afl'ections, that in the virtue of Christ's 
resurrection we rise to newness of life, that in him we 
be a new creatui-e, 2 Cor. v. 17. 

The third thing is that which followeth, ylorifybui 
ill the lieaveiis ; and this is that he speaketh of when 
he saith, in Christ we are set in htaveuly places. So 
that the words jointly considered, tend to this sense ; 
Even when we were dead in our sins, stinking in our 
lusts and corrupt natures, then did God of his rich 
mercy bring us to life, raising us tip together in 
Chris'. 

And when he saith in Clirist, it is plain that we are 
saved of his mere grace ; yea, though we dwell in 
these mortal bodies, yet we have in Christ the resur- 
rection of these bodies ; yea, though we are now absent 
from the Lord, pilgrims here, yet in Christ we are 
after a sort set gloriously in the heavens, we are 
already seised of those everlasting mansions. The 
dignity of the person giving extendeth the mercy, and 
the grievousness of our misery doth exceedingly am- 
plify the mercy. 

Doct. Observe, first, what it is which setteth out 
the rich kindness of God ; it is this, even our misery 
and wretchedness wherein he findeth us : Ezek. xvi. 
8-6, ' When thy navel was not cut, nor washed in 
water, nor salted with salt ; when no eye pitied thee, 
when polluted in thj- blood, &c. ; even then I said 
unto thee. Thou shall live.' 1 Cor. vi., ' Fornicators, 
idoLiters, adulterers, wantons, buggerers, thieves, 
covetous, drunkards. Sec, such (saith the apostle) were 
some of you.' Titus iii. 8, ' Ye were in times past 
unwise, disobedient, deceived, serving lusts and 
divers flea^ivres, living in maliciousness and envy, 
hateful, and hating one another. But when the 
bountifuluess and love of God our Saviour appeared,' 
&c. ' In this appeared love, not that we loved him, 
but that he loved us first,' 1 John iv. 10. ' Even 
when we were enemies, he reconciled us to himself by 
the death of his Son,' Rom. v. 10. If it be well con- 
sidered, it will make us to see the rich mercy of God 
to man. 



There are three things that do especially lead ns 
into these treasures of rich mercy : 

1. The one our estate wherein God findeth us. 

2. The state wherein God setteth us before he 
leave us. 

3. The way or means whereby he compasseth our 
deliverance from death, and our glorious salvation. 

The first is set down in this 5th verse. 

The second in the 6th verse. 

The third, left to bo gathered from these words, 
' together with Christ.' 

These might be particularly amplified. 

Use 1. This teacheth what we must do, if we would 
see the love of God to us ; get a true knowledge and 
sense of natural condition ; dead men, in whom there 
is cot by nature the least spark of spiritual and hea- 
venly life, our natural life being but a shadow of life ; 
it is but a goodly vizor drawn over a dead and rotten 
corpse : Rev. iii. 1, ' Thou hast a name that thou 
hvest, but thou art dead," saith our Saviour to the 
angel of Sardis. The consideration of this will work 
true humihty, and a thankful acknowledgment of 
God's unspeakable love and mercy. What was it 
but the due pondering of these things that did carry 
David to such an admiration of God's bounty towards 
himself and all men, crying out, Ps. cxliv. 8, ' Lord, 
what is man that thou regai-dest him ?' and forceth 
the prophet to this confession : Lam iii. 12, ' It is the 
Lord's mercy that we are not consumed, because his 
compassions fail not.' 

Use 2. This also is a gi-ound of hope, that God will 
never leave us ; for that mercy of God, which, when 
we are dead, did put life into us, and quicken us, will 
now much more help us, and comfort us in all our 
miseries, James i. 17, for 'with him is no change ; 
his mercies endure for ever.' As a mother, when she 
has borne, and brought forth, and endured the hardest 
hand of labour and pain, will think nothing too much 
she doeth for the fruit of her womb she dearly loveth : 
Isa. xlix. 15, ' Can a mother forget her child, and not 
have compassion on the son of her womb ? Though 
they should forget, yet will not I forget thee, saith 
the Lord.' Rom. v., ' If, when we were enemies, we 
were reconciled to God by the death of his Son ; much 
more, being now reconciled, shall we be saved bv his 
life.' 

Boct. Observe, further, that man hath no power to 
gave himself; no disposition to the salvation which is 
entered through faith in Christ. He hath made us 
fit ; that which we are, we are through the grace of 
God. Look what disposition there is in a carrion to 
life, there is that in our stinking souls to the life of 
grace : ' Out of me can ye do nothing,' John xv. 5. 

Ohj. But if we cannot further ourselves towards 
salvation, then the prol'anest beast is as near God as 
the best and justest churchman unconverted. 

Jns. I answer : no nearer for kind, but nearer in 
regard he is not so far removed in this kind. 



Veu. 5.] 



BAYNK ON EPHESIANS. 



A man having new sent oat his spirit, and one 
stinking in the grave, the one may be said nearer to 
life than the other, in regard he is not entered so far 
into the des^rees of corruption in which the other lieth; 
and yet the one can no more help himself to life than 
the other. So a fox and an ass, the one may be said 
nearer to reason than the other, because in degree of 
unreasonableness he is not so much removed ; yet in 
kind they are both one, and can do nothing which 
might change their kind. So here, they are said 
nearer respectively, in regard of other sinners more re- 
mote, not that absolutely thej* are near ; as an ape 
may be said comparatively to be reasonable. 

Use. This confuteth the enemies of Go I's grace, 
papists and Lutherans, who make man have some 
relics of strength, whereby, being excited, and pre- 
sented, and shewed a fit object, he can of himself turn 
to God. But what were it available, to come to a 
blind man and shew him the sun, and tell him of it ? 
Till he have an insight given him, all is vain. So 
hero nccdeth a creating, renewing grace, not a bare 
mending or repairing what is amiss. 

Ohj. But if we cannot at all dispose ourselves to 
life, why are we called upon ? Why should we hear 
the word ? &c. 

Ana. Because these things are good, such as God 
requireth, which we must not leave off, because we 
cannot do them pleasingly, but labour to attain the 
right manner. 

Secondly, That we may not set ourselves farther off 
salvation, which we may, though we cannot do that 
which may help forward our calling. It is forlorn, 
desperate folly, when we are in some degrees of evil, 
to think the crow can be no blacker than her wing, 
and so throw down ourselves deeper into mischief. 
Though as we use them these prepare us not, yet as 
God doth use them they do prepare us ; as when one 
striketh a knife into his lungs, God may so guide it as 
to heal an imposthume. A man taking drink intem- 
perately, and sinning, God may heal a sickness by it. 

Use 2. Hence learn we to detest those works of 
congruity, and confess we can do nothing ; cry to God, 
' Turn thou us, and we shall be turned.' A mother 
will not cast away her child for an itch, or the rising 
of pimples, which for the present deform ; she bought 
it too dear to part with it so lightly. So our God will 
not for infirmities cast us off, he hath bought us at too 
dear a rat« so to part with us. 

QiiUkeiieti us in Christ. Ohs. What is the state to 
which the believer is brought ? He is made partaker 
of the life of God. It may be said of him which is 
spoken of the prodigal child, who, though he had been 
dead, yet is now alive, Luke xv. 32. So these brought 
unto the faith, though before dead, yet now are brought 
to life. The apostle, dead in trespasses and sins, as 
the rest, came to have Christ living in him, Gal. 
ii. 20 ; being set into Christ, he had fellowship in the 
death and resurrection of Christ, Philip, iii. 10. 



The Colossians, dead in the uncircnmcision of hearts, 
came to be brought to life with Christ, their sins being 
forgiven them, Col. iii. 3. We have experience of it, 
who were blind, uncircumcised in heart, savouring 
earthly things, walking from trespass to trespass, ut- 
terly unacquainted with the life of God, ' now light in 
the Lord,' Eph. v. 8, now our hearts pricked for sin, 
trembling at the word, pressed to obedience, now 
affecting heavenly things, walking in righteousness, 
finding that God in Christ dwelleth in us. AuJ for 
better conceiving it, it is fit to consider, 

1. What it is. 

2. Who is the author of it. 

3. In what order it is wrought. 

4. The property of it. 

1. It is nothing but the created gift of grace, which 
frameth the whole man to live according to God, or 
supernatural grace giving life, and bringing forth mo- 
tions according to God, as the natural life. 

2. The power of God alone, with the word and 
sacraments, give this life, called therefore ' immortal 
seed.' By the word we are all quickened and con- 
formed to the imago of the second Adam, called there- 
fore ' the word of life :' ' Who hath brought life and 
immortality to light by the gospel.' 

3. For the order, there is first a taking away of 
sins; for while we live in them we are in death. 
Secondly, there is a taking of life in our behalf. 
Thirdly, a holding out of these things, with the voice 
of God unto the soul : ' The dead in their graves shall 
hear the voice of the Son of God, and shall live,' John 
V. 25. A receiving of Christ, a forgiving of our sins, 
and quickening with the Spirit. 

4. The property of which life is eternal, and hath 
no ending. Christ being raised, dieth no more, nor a 
Christian. 

Quest. How may we know that we are alive ? 

Aiu. Every life seeks its own preservation ; as 
natural life seeks that which is fit for that life, so doth 
this spiritual life that which is fit for itself: as the 
word of God, 1 Peter ii. 2, ' And the things that are 
above, where Christ sitteth ;' Col. iii. 1, 'The food 
which perisheth not, but endures for ever.' As the 
life is immortal, so it seeks immortal food by which 
it liveth to God ; the Ufe of grace, it is maintained by 
bread from heaven, from the living God. 

Every natural life, in the several kinds of it, seeks 
its preservation of him, and by him that is the author 
of it. Children of their parents, yea, and ' the eyes 
of all creatures look to the Creator,' Ps. civ. So here, 
they that are quickened with the life of God, are ever 
and anon running to him as their Father, crying and 
calling upon him for supply in all their wants ; by 
the spirit of adoption, they cry Ahba, Rom. viii. 15. 

He that hath this spiritual life in any measure is 
sensible, and ever complaining of spiritual death and of 
corrupt nature, the sight whereof is most noisome to 
his sense. A dead man perceives no stench to come 



126 



BATNE ON EPHESIANS. 



[Chap. II. 



from him. An evident sign of spiritual life, to sigh 
an I groan under the body, and to cry out, ' miser- 
able,' &c., Rom. vii. 24; Good Lord, what a state is 
this ; what a bed-rid disposition doth hang about me, 
that I can neither find comfortable sense nor motion 
towards things spiritual ! Every man, the more 
quick with the Spii'it, the more complaining in this 
kind. 

Life is active and stirring. If I see an image still 
without motion, I know, for all the eyes and nose, 
&c., it hath no life in it. So the want of spiritual 
motion in the soul to God-ward, and the practice of 
godliness, argueth want of spiritual life. 

Love to the brethren : ' By this we know we are 
translated from death to life, because we love the 
brethren,' 1 John iii. 14. 

Use 1. This is a matter of admiration, of joy, and 
thanksgiving. If a man were recovered of a deadly 
disease, when past hope, how would he tell of it, and 
hold himself bound to the man by whose skill and en- 
deavour he hath been raised ! How much more 
should we record and tell of God's unspeakable mercy 
and love to us ; that when we were not only sick in 
soul, but even stark dead and void of all spiritual life, 
sense, and motion, hath breathed into our dead hearts 
the breath of that spiritual life of grace, and hath 
made us now to stand up from the dead and live in 
his sight ? Have not we cause to rejoice, and say, 
' Thanks be to God ; we were the servants of sin' ? 
Eom. vi. 17. But if we creep up out of some deadly 
sickness, we will tell of it, and say, What a glorious 
and wonderful power of God was it to raise me ! But 
when our souls creep out of sin and hellish igno- 
rance, the darkness of denth, how should this much 
more affect and cause us to magnify such a power of 
God! 

Use 2. This letteth us see the fearful condition of 
nnregenerate men ; they lie exposed to the sun as dead 
carcases, the stink of whose nature is noisome to each 
livinc creature. That they cannot see it, is because 
the hght of nature, through the strength of rebellious 
affections and common custom in sin, is so extin- 
guished, that it cannot truly inform the conscience 
touching our own conditions; and in that we feel it 
not, it is because our hearts are stone dead, and ut- 
terly void of that power of life conferred by the Holy 
Ghost, which should indeed make them feel the dis- 
ease of sin. 

Fearful, therefore, is the estate of those men which 
never onco suspect themselves of nourishing this mon- 
ster, which feedeth itself strong in them, to deprive 
them of life, but hand-over-head sleep in their filthi- 
ness, and never examine themselves as touching any 
token of spiritual life, to secure themselves of part 
and portion in that blessed land of the living. In this 
estate men fare as they which are infected with some 
mortal pestilence, who, although they are tainted, yet 
not feeling it, go about their business cheerfully, eat. 



drink, and are merry; yea, and make a jest, and tush 
at the plague, and behold suddenly are stricken them- 
selves, and laid in the grave. So an nnregenerate 
man, having both the disease of sin in his bones, yei, 
and the funestal and deadly marks in his soul, yet 
being void of that rare grace of godly wisdom to dis- 
cern it, runneth on in his dying life from town to 
town, from house to house, infecting others with the 
stink of his sores, and running botches, yea, and plays 
with sin in his common talk, as a child doth with a 
fawning cur in a string, till it being too strong for 
him, plucks him down to hell, and returns upon him 
with the sharp stinging teeth of everlasting death and k 
misery. 

Use 3. This must stir us up to feel ourselves quick- 
ened with an everlasting life, and more and more to 
seek and labour for the augmentation of it. The wo- 
man of Samaria, when Christ told her there were 
living waters, of which whoso drank did never so 
thirst more, she cried, ' Lord, give me of that 
water,' John iv. 15. Look up to Christ, that quick- 
ening Spirit, shew him thy relics of spiritual death, 
and pray him to swallow them up victoriously in the 
Ufa of grace. 

Ver. 6. And hath raised m up iof/elher. Resurrec- 
tion is metaphorical or proper : metaphorical, when a 
man swimmeth out of some deadly evils ; proper, when 
a man being fallen down by death, riseth up by new 
quickenance : this is first and second. The first, 
when the soul, fallen down from God into death of 
sin, doth come to be quickened with the life of God. 
The latter, of the body, whether extraordinary, which 
is the privilege of some few, or common to all. Now, 
we that are in Christ, have all kinds of resurrection 
after some manner : 1. Our condition most deadly we 
get out of; 2. Our soul is quickened; 8. For our bod)-, 
it is hid in Christ, we have it in hope. 

Doct. Observe here, what God hath given us in his 
Son, even the resurrection of these bodies. We are 
dead by reason of sin, and these our bodies are sown 
in mortality, and see coiTuption, yet we have them in 
Christ raised up ; yea, after a sort we in present may 
see this exemplified : 1. In that our head is raised; 
for whatsoever may be said of the head, may be spoken 
of the members. If the head be safe above water, 
and living, the body may be said (though covered) to 
live likewise : so that our head, Christ Jesus, having 
this resurrection, we ate already seised of it in our 
head. 2. Again, we have it already ; why ? Because 
that power which must raise us up, it is with Christ, 
jier iiiodiim rediiiiddiititt : all things tending to our sal- 
vation are put in his hands ; there is not a resuiTec- 
tion and life, for his own person alone, but the 
treasures of life, even the hidden life which every 
member must have, is already seised by him. 3. We 
all of us have right to it, though we as yet enter not 
upon it. 4. Last of all, we have entrance even pre- 



Ver. C] 



BAYNE ON EPHESIANS. 



127 



senlly, because he rose for us, and representing ns, 
even as a burgess of a parliament doth a corporation. 
So that we see where is the evidence of our resurrec- 
tion, even Christ raised as our head, is a most infal- 
lible pledge unto us. If Christ be risen, then must 
we, for our resurrection is hid in him. 

Now our resurrection may be considered two ways : 

1. As wrought in our head. 

2. As applied actually in us. 

As we, in regard of our natural life may be con- 
sidered, 

1. As wfi have this life in our root, in our parents, 
in whom we are semiiiali ratiottc, as an ear of corn is 
in the seed. 

2. Our life may be considered as now_in us re- 
ceived from them. 

Now, when they are said to be raised up in Christ, 
it may be understood both ways, both in regard of 
their resurrection, as it was made in Christ the head 
of them, and as it was in part applied in them. For 
all the resurrection we hiivo in Christ is not yet re- 
ceived, we have it by faith hid in him, even the resur- 
rection of our bodies. As Ailam was a root of death 
to all that were his, neither were they born of him 
sooner than mortality did seize on them ; so Christ 
is a root of resurrection : 1 Cor. xv. 22, ' As in Adam 
all die, so in Christ shall all be made alive.' We 
must not think that when Christ was raised, it was no 
more than when Lazarus, or some other private per- 
son, was raised ; but his rising was all our resurrection, 
inasmuch as it was in the name of us all, and had in 
it a seed- like virtue to work the resurrection of us all. 
Hence it cometh that we no sooner come to be in him, 
but the power of his resurrection is felt of us, making 
us rise to newness of life. lu Christ, all things are 
new : 2 Cor. v. 17, ' Who hath learned Christ as the 
truth is in Christ,' have so learned him that they are 
dead to sin, the life of the old man, and are alive in 
the life of grace. 

For look, as a member, truly by inward ligaments 
knit with a living head, hath life in it ; so we, when 
we come to be in Christ, raised up and living to God 
in life glorious, we cannot but live in him. 

There are some principal evidences of our part in 
Christ's resurrection. 

1. The Spirit ^'iven us : 'If the Spirit which raised 
Christ our Lord from the dead dwell in you.' He 
doth send into them that are united with him the 
Spirit of life from himself; that is, the Holy Ghost, 
to dwell in them by the created gifts of grace, which 
is life supernatural. They shall hear my voice who 
are doad ; that is, they shall believe, and shall live. 

2. The will c<f the Father touching us, that Christ 
should raise us up at the last day. 

3. The statute made bj' Christ, in which wo have 
it, even before it be applied. Christ doth successively 
perfect tiiis life, never leaving till he have in soul and 
body conformed us for our model to his blessed soul 



and glorious body. The raising of our souls dead, 
a greater work than to raise a church- yard of bodies. 

4. A lively hope of an eternal inheritance, 1 Peter 
i. 8. 

5. A holy love of God's children, 1 John iii. 14. 
G. A living faith ; for the same omnipotent action 

of (iod which raised Christ from the dead, is it which 
begettcth faith in us : Eph. i. 19, 20, ' Which believe, 
according to the working of his mighty power, which 
he wrought in Christ, when he raised him from the 
dead.' 

Use 1. Wherefore, let us learn to admire, and give 
glory to God's power, which workcth our fiiith. If wo 
saw a man raised from the dead, oh how would we 
speak of such a wondrous power ! But this is the 
same which raised Christ from the dead, which raiseth 
us to believe. If wo creep up from some deadly sick- 
ness, we tell what a power of God it was to raise us ; 
but when our souls creep out of hellish darkness and 
death, to believe on the living God, it is as nothing 
with us. 

Use 2. Again, to consider of our resurrection, which 
we have through Christ, is a forcible motive to make 
us cleave to him. If Peter said, ' Whither shall we 
go ? Thou hast the words of life ;' how much more 
may we say, How should wo start from the Lord ! 
Thou hast raised us up when we were dead ! 

Use 3. How did Lazarus (think you), and others 
whom Chi-ist raised up, love him, and rest in him, 
when this bodily life was again given them, though 
they were within a while to die again I But how 
much more would it bind us to Christ, if we saw how 
he hath raised our souls, being stark dead, with such 
a resurrection as that they shall never die again ! 

Wherefore, how woful is the' state of many that 
profess Christ, yet live in ignorance, know not what 
a resurrection meaneth, are dead while they are alive, 
in all kind of sin and wantonness ! These never 
were in Christ, but like as glass eyes are set in the 
body, or wooden legs, which being by outward means 
joined to it, do not receive life and sense with other 
members. We never knew communion with him who 
is the quickening Spirit, if we be dead in our sins. 

Use 4. Lastly, It is matter of comfort against the 
infirmities and death of these bodies ; by his blood 
he hath made a new and living way, he hath led the 
dance ; though thou of thyself hast no right to it, yet 
in Christ, thy head, thou hast as good right to it as 
any heir apparent to his lands. 

Dovt. Observe again, we are by nature all shut out 
of the paradise of God, we come short of his glory, 
but in Christ, God hath been pleased to restore us to 
the happy condition, in the resurrection of Christ : 
1 Peter i. 3, ' Who hath begotten us again unto a 
hvely hope, by the resurrection of Jesus Christ from 
the dead.' Christ our head sitteth in glory ; ho hath 
done it for us : ' I go to prepare mansions for you,' 
John xiv. 2. He entered the holy of holies in our 



us 



B.VY.NE OX EPHESIAXS. 



[Chap. II, 



name, and so after a sort presented us before God, as 
the priest under the law ; ' he beareth in his breast 
the names of all his Israel,' when he cometh into the 
presence of God, so as we all may be said, and that 
truly, to ' sit in the heavens.' He hath all that glo- 
rious life in him, with which we are in the heavens 
to be glorified. Joint purchasers ; we have by him 
rii^ht to it in faith, as an heir in minority to his 
lather's inheritance. 

We by nature are all of us unfit for God's king- 
dom ; and so our Saviour saith, John iii. 5, that 
' unless we be born again, we cannot enter into God's 
kingdom.' What disposition can be in such as are 
children and thralls of the devil, to be the sons and 
heirs of God ? No, there is nothing in v.s but enmity 
against God. We love hell as if there were no heaven : 
Ezek. xvi. 3, 6, ' Wo are such as have an Amorite to 
our father, an Hittite to our mother, as lie weltering 
in our blood.' Now, who can make me owner of that 
which I am not, nor cannot be willing with. We see in 
our outward afi'airs, an outlandish man, a foreigner, 
cannot have inheritance in our land until he be natu- 
ralised. The son of a traitor, whose lands are con- 
fiscate, cannot inherit them, as before, until his blood 
be restored ; so it is with us, we are all strangers by 
nature to God, and heaven where he dwelleth ; we 
are a tainted blood, rebels from the womb, and so, till 
God restore us, and make us fit, we cannot have part 
in this heavenly inheritance. 

Use 1. This one prerogative (that we are made to 
sit in heavenly places), duly considered, reproveth the 
misdemeanour of the wicked in regard of their poor 
brethren ; for come in place where they are, like Og 
king of Bashan, they set up their bristles agninst them, 
and esteem them as the base oifscourings of the earth, 
and refuse of the people. For what say they ? I 
scorn thee that thou shouldst control me, a chief man 
of the town where I dwell ; and shall I be taken up 
with every beggar ? Alas ! thou art the cursed beggar 
in the rich man's weed ; this man whom thou thus 
disdainest is the right heir ; thou hast gotten his right, 
and that thou shalt know when the Lord of the whole 
earth shall cast thee out of his ground, throwing thy 
body into the earth as a stinking carrion, and thy soul 
into hell. Then shalt thou know the state of all things 
turned upside down ; and then thou, which before wast 
a lord on earth, and seated among princes, shalt now 
be a slave in hell ; and the poor creature which feared 
the Lord, proving his title before the throne of the 
Lamb, and shewing his evidence in Christ, shall be 
made heir of all, and sit down with Abraham, Isaac, 
and Jacob, in the kingdom of heaven. 

Use 2. A strong comfort against all crosses and 
tribulations, to think one day we shall, to the utter 
flitting of all incredulity, and unbelief, and cheering 
of our languishing spirits, see God face to face, and 
behold his living spouse to our everlasting comfort. 
Now, while we are in these bodies of clay, we are like 



the moon being eclipsed ; bat when once we shall put 
off this mortality, as the livery which Adam giveth to 
all his children, then shall we be as glorious as the 
sun in his strength. Poverty, dishonour, deformity, 
and all the outcries of this hospital of the body, shall 
be left behind, like unto Elijah's cloak when he was 
caught up into heaven, 2 Kings ii. 13 ; and instead 
thereof, all regal and kingly excellency put upon us. 
Nay, the stately majesty of a prince is as far differing 
from the estate of the worst of God's saints, as the 
state of a bridge beggar is inferior unto the greatest 
monarch in the world. How doth this cross the 
opinion of the world touching the baseness of the 
saints ! 

U-te 3. This may serve, then, to expel all fears: 'Fear 
not, little flock ; it is your Father's pleasiu'e to give you 
a kingdom,' Luke xii. 82. We are already seised on 
it ; we have made entrance upon it. Oh that we did but 
know our own happiness ! We would not so hang the 
head as discomfited persons, but look up to that in- 
comparable weight of glory ; run our race and finish 
our course with joy ; yea, and abide all the miseries 
of this life with patience ; know that all the^e are 
nothing worthy of the life to come. And as the heir 
within a month of his lands taketh such a delight in 
thought thereof that it surpriseth all present extremi- 
ties, so let the certainty and unspeakable felicity of the 
life to come so steel thee throughout, that the frown- 
ing of all creatures may be slighted of as matters of 
nothing. 

Use 4. Pray for the Spirit, which teacheth us to 
know what are our hopes kept for us in the heavens ; 
for where a man's hope is, thither will his soul look 
out, and be more there than where he is bodily present. 
This is it which will make us purge ourselves, 1 John 
iii. 3. It is the spur of action ; men work cheerfully 
when they know an ample reward abidcth them : ' Oh 
that you knew,' saith Christ, ' the things which con- 
cern your peace 1' Luke xix. 42. Prize the gospel ; 
by it immortality is brought to light, called riches of 
the gospel, 2 Tim. i. 10. 

Ver. 7. Tliat lie miijht shew in the arjes to come the 
exceeding riches of his grace, through his kindness to- 
icards »s in Christ Jesus. 

The end followeth, That he might shew in times to 
come, &c. We must here consider, 1, the time ; 2, 
the grace itself ; 3, wherein it standeth, in kindness 
manifested through Christ. 

The times, doth note out all the time ensuing this 
instant wherein the apostle did write, but especially 
those times wherein these things which Christ hath 
purchased for us shall be applied in us ; so that, taken 
thus, it doth let us see a great difiereuce twixt these 
times and the former. These times which are to come 
are times of refreshing, the riches of God's mercy, and 
shall bo more and more manifested ; these are the 
' days of salvation,' the ' acceptable time,' 1 Cor. vi. 2 ; 



Ve«. 7.] 



BAYNE OS EPUESIANS. 



129 



' now the grace of God hath appeared,' Titus ii. 11 ; 

now that love of GoJ to mankind hath appeared. The 
grace of God was hid in a mystery before : ' The law 
was given by Moses, but grace and truth came by Jesus 
Christ,' John i. 17. 

D'jcl. Observe, hence, that the days since Christ, 
and of the gospel, are the most glorious, blessed, and 
happy daj's that did ever shine unto the earth. Of all 
that great body of time which lies between the creation 
and the end of the world, this is the best. Time, as 
of itself, is not any ways active or productive of any 
roal ellects, because it is a kind of quantity ; so neither 
intrinsecally impressioned with diflbrence, or degrees 
of excellency or illness, but according to the things 
done in that time, good or bad. 

These latter times, then, that are crowned with so 
much honour and blessedness, are naturally no better 
than the days of the prophets, or the darker times of 
sacrifice and ceremony ; but it is the more real, actual, 
and visible opening of the mysteries of (Jod's rich grace 
which doth ennoble, sweeten, and glorify them. Now 
the excellency of this time of Christ is magnified with 
many high attributes everywhere in the prophets, 
Isa. xxiv. 21, 23 ; chap. xxv. C, &c. ; chap. Is. 9, 
and Ixii. 3, and Ixvi. 10, &c. But of this we shall 
speak more when we come to the 11th and 15th 
verses. 

Doct. Again, consider the times to come. They are 
times wherein this shall be most of ail cleared ; for 
though we see the grace of God, and the efiects pre- 
pared by it, yet we see them in a glass ; no eye seeth, 
no heart, no ear ; but in times to come this shall be 
perfectly revealed. We have yet but the first linea- 
ments of mercy drawn forth, but then we shall see the 
same perfected ; God shall be marvellous in his saints, 
his glorious mercy shining so brightly in their glorious 
salvation. Even as the justice of God, it is not yet 
so revealed as it shall be in times to come, when jus- 
tice shall return. to judgment, Ps. xciv. 15; when 
God's justice, -which now^ delayeth, shall shew itself in 
judgment, both of full deliverance to his, and of full 
vengeance against the wicked. So we see, then, our 
happiness, to whom these things are revealed in the 
word. We see, again, that there is a further manifes- 
tation of mercy to be made when the Lord's season 
shall come in the times that are ensuing. 

Use. So that we must be thankful for that we have 
and see, and must, when we cannot find such grace 
and mercy compass us as we desire, know that there 
are times to come for which the full manifestation of 
God's mercy is reserved, Jude 21. 

Doct. I have told you what the quantity and quality 
of this grace should teach us ; only one thing mark, 
what leadeth us to see the riches of God's grace, even 
to consider the height of happiness to which we are 
lifted up in Christ. God hath set us already in 
heavenly places, that he may in time to come shew 
how rich his mercy is to us, when he shall apply this 



to us in order. The glorious condition to which we 
are raised doth extol the greatness of God's mercies. 

Use. And we must help ourselves this way to raise 
up our hearts to some good strain of consideration ; 
for when the high God doth call it ' glorious grace,' 
' rich grace,' ' rich mercy,' ' his kindness towards us 
in Christ ;' resting on Christ, and us in Christ, he 
would have us thoroughly to conceive of it, and be 
taken up in astonishment and admiration hereof, to 
' know the length, the breadth, height, and depth oi 
this love and mercy of God, which passeth knowledge.' 

Docl. Here now observe what is the end of all God's 
grace and mercy towards believers in Christ. Where- 
fore doth God bestow this rich grace upon his elect ? 
It is only for the manifestation of his glory, and the 
praise of his name, that the glory of his saving attri- 
butes might be made manifest. Wherefore do men 
build great and magnificent houses, but for advance- 
ment of their honour, and to make their names great 
when they are gone ? So wherefore doth God raise 
up poor miserable sinners, under the power of the devil, 
out of the dungeon of darkness, but that he might 
shew how rich a God he is in grace and mercy, ' that 
we should be to the praise of the glorj' of his grace' ? 
Eph. i. 6. God is more glorified in the redemption of 
his people than in creating the whole world. 

Usf. This must teach us, whatsoever good things 
God hath bestowed upon us, that we make God known 
by it ; we must ' shew forth the virtues of him who 
hath called us out of darkness into his marvellous 
light,' 1 Peter ii. 9 ; we are made ' temples of the 
living God,' 1 Cor. vi. 16, wherein must be manifested 
his infinite wisdom, power, love, mercy, and glory : 
not to make ourselves known, but God, that he may 
come in acquaintance with others by that glory that 
appears in thee : 1 Peter iv. 11, 'If any man speak, 
let him speak the wisdom of God ; if he minister, let 
him do it of the ability that God giveth ; that in all 
things God may be glorified.' 

In the (iijes to come ; that is, that all men in after 
times may consider and take notice of God's exceeding 
great mercy and grace towards us, in quickening us, 
raising us up from death, and seating us in heaven 
with Christ. 

Doct. Whence observe, all the saving graces of God 
are such as are most worthy consideration of all Chris- 
tians in all ages ; worthy to be chronicled and regis- 
tered unto all posterity. 

This Paul professed and proclaimed : 1 Tim. i. 15, 
' I was a blasphemer, a persecutor, an oppressor ; but 
I was received to mercy,' &c. ' Notwithstanding, for 
this cause was I received to mercy, that Jesus Christ 
should first shew on me all long-sufi'ering, unto the 
ensample of them which shall in time to come believe 
in him unto eternal life ;' as if he should have said, 
Let all in after time, how notorious and sinful soever, 
let them look upon me, a pattern of God's infinite 
mercy, exceeding all sin and miserv. ' Come,' saith 

I 



130 



BAYNE OX EPHESIASS. 



[Chap. II. 



David, Ps. Ixvi. 16, ' I will tell you what the Lord 
hath done for my soul. 1 cried unto him, and he 
heard me : I will therefore extol him with my tongue.' 
So again, Ps. Ixxi. 18, • Forsake me not, God, until 
I have declared thine arm unto this generation, and 
thy power unto all that shall come.' 

Use. If we be God's children, shew it by bringing 
forth eternal and immortal fruit to his glory, ' as trees 
of righteousness, the planting of the Lord, in whom 
he may be glorified,' Isa. Ix. 21, and Ixi. 3. Think, 
and speak, and do nothing, but what we are content 
to have registered ; much less ashamed to do anything 
of which we would not be accountable for it again, as 
assuredly we shall. Whatsoever we do by the Spii-it, 
shall stand upon record to all eternity : Rev. xiv. 13, 
' Blessed are they that die in the Lord ; they rest from 
their labours, and their works follow them.' 1 Peter 
i. 7, their faith, when tried, ' shall be found unto 
their praise, honour, and glory, at the appearing of 
Jesus Christ.' 

Throuf/h his kindness in Christ. Doct. Observe here 
in what things the special favour of God standeth, 
even in the giving of Christ, with the benefits of Christ. 
He is made the matter in which this exceeding grace 
of his is taken up ; and so everywhere the Scripture 
doth speak : 1 John iv. 9, ' Herein is the love of God 
seen, that he sent his only begotten Son into the world, 
that we should live by him.' Christ, when we were 
yet of no strength, died for us, Rom. v. 6 ; we are 
quickened in Christ, raised in him, our sins pardoned 
in him ; a new life in Christ, Satan subdued unto us 
in Christ ; in Christ crucified all victory is obtained 
against all infernal enemies, all our growth iu Christ : 
in a word, in Christ we have all sufficiency for gi\ace 
and glory. God, when he made Adam lord of the 
whole earth, did shew love ; but the gift of the whole 
earth is nothing to this gift of Christ, in whom we 
have God himself, and all that heaven is worth, made 
sure to us. God hath made him a common concep- 
tacle and tn asury of all saving good to bis church : 
' This is my beloved Son, in whom I am well pleased,' 
Mat. iii. 1'7. 

Usel. Wouldst thou know the love of God ? Measure 
it not by any outward thing, by wealth, honour, or out- 
ward prosperity, for this is common with infidels and 
reprobates, whcm the Lord abhorreth. No, there is 
no outward created comfort can secure us of God's 
favour ; only the having of Christ, and the receiving 
of him by faith, as a gift from the Father, this only 
is"it__which is the special pledge of God's favour and 
love. What is all the wicked have, the dew of heaven, 
gladness of heart, the sunshine ? If they have not 
the righteousness of Christ to cover them, the life of 
Christ to quicken them, such things as eye never saw, 
their condition is woful. 

i'se 2. This must make us rest only in Christ, like 
Paul, Caring to know nothing but him, ' counting all 
things but dung and dross in comparison of him,' 



Philip, iii. 7, 8. ' Through him we have an entrance 
with boldness to the Father,' Eph. iii. 12. Art thou 
burdened with sin, and afraid to come before God '? 
Why, set Christ betwixt God and thee ; he is a screen 
to keep ofl' the fire of God's anger ; he is our peace- 
maker, Isa. ix. 6, to make all whole again, ' a sweet- 
smeUing savour, acceptable to God,' Eph. v. 2. 

In Chriat Jesus. Doct. Observe here, all God's 
kindness, and all the fruits of his kindness, must come 
to us only through Christ : ' He hath reconciled all 
things to himself by Jesus Christ, whom God hath 
set forth to be a reconciliation,' &c., as a propitiatoiy 
sacrifice, in which he would return into favour with 
us. ' God was in Christ reconciling the world to him- 
self.' Christ immediately, by himself, doth procure 
us favour. And this was that which all the atone- 
ments made by propitiatory sacrifices did pre-signify 
unto us : ' He is made unto us of God the Father, 
wisdom, righteousness, sanctification, and redemp- 
tion,' 1 Cor. i. 30. 

Use 1. This doth serve to beat down those holds 
of presumption which many nourish to destruction ; 
for many think that they are in God's favour, an J yet 
are such as have not Christ, such as have no portion 
in the benefits of Christ, if they be blessed as well as 
others, with heahh, peace, wealth, if money come in 
apace, and that their condition outwardly prosper ; 
whenas indeed without Christ (as all this may be, ;ind 
is with most) these are no other than common favours 
which he vouchsafeth to strangers, and such as are 
none of his household ; and therefore they build on a 
sandy foundation. Saul, and Esau, and every cursed 
reprobate, may partake hereof. Eccles. is. 2, No 
man, by any ontward matter, can know himself to be 
loved or hated. 

Use 2. Again, a fiei-j" dart may hence be quenched, 
which the devil castcth against believers in the con- 
science of sin, the consideration of their crosses so 
manifold. Thou art continually followed with crosses 
and afflictions, poverty, sickness, and dost thou not 
see what strange adversities do continually betide 
thee ? and canst thou le persuaded that God loves 
thee ? It is impossible ; thou dost but deceive thy- 
self. Thus will the devil suggest. But thou must 
uphold thyself with this consideration, that God's 
favour and love is not to be grounded upon us by the 
presence of any such outward appeai-ances. No, 
though poor, yet thou hast the riches of God's mercy ; 
thou hast Christ, the heir of all : 1 Cor. iii. 22, ' If 
he be ours, Apollos is ours, Cephas is ours ; life and 
death, things present and to come, the world and all 
is ours ; we Christ's, and Christ God's.' In him let 
our souls rest and rejoice ; I say again, always rejoice 
in him. The Holy Ghost can speak to thee thus : 
Rev. ii. n, ' I know thy poverty, but thou art rich,' 
in compai'ison of whom the greatest monaix-h in the 
world, being without Christ, is a stark beggar. 

Doct. Further, here observe, that all our blessings 



Veu. 7.] 



BAYNE ON EPHESIANS. 



131 



are treasuroJ up, even with Christ Jesus. Ho is, as 
it were, the matter of which God hath framed all our 
good, the common coneoptacle in which all spiritual 
blessings are reposed, that from his fulness every 
member might be served, John i. 10 ; in whom are 
hid all the treasures of wisdom and knowledge. Col. 
ii. 3. lie is the well-head and fountain from whom 
streamcth all saving good ; the vein is in Christ, thence 
it springeth to the fountain, and so omptiotli itself by 
streams. So all those things are, 1, originally in God, 
who is life ; 2, in Christ made flesh, upon whom this 
grace is poured without all measure ; 3, in us, who 
shall have from his fulness. For as the garments of 
Aaron were moistened with that which dropped, Ps. 
cxxxiii., so shall this spiritual ointment trickle upon 
ns from Christ, when, by the application of faith, we 
shall be made one with him. 

Use. This teacheth ns whom we must hold by, even 
to be filled with all spiritual good, even .Jesus Christ. 
Cleave only to him ; he tilloth all in all, in him we are 
complete, Col. ii. 10 ; therefore, rest on Christ as all- 
sufficient. Wo fitly leave men, seeking supply at God ; 
but to turn from God to men is to dig puddles, and 
leave the spring of living waters, Jer. ii. 13. It is 
mere ignorance of Christ that maketh men look to 
merits, to the pope's treasury, whenas, even to our 
setting in glory, all is given us in Christ : ' Yet not I,' 
saith Paul, ' but Christ in me,' Gal. ii. 20. Mark 
how Paul here acknowledgeth his life to come from 
Christ, in whom everything is laid down to be con- 
veyed to ns. Lot us then say with Peter, John vi. 
68, ' WTaither shall we go ? thou hast the words of 
Ufe ;' thou art all-sufficient. 

Quest. But how come we to all this blessedness in 
Christ ? 

Alts. Hence it is, even from the personal union of 
our nature with Christ, that he dwelleth in our natm-e 
substantially, having united it to him as a part of his 
person. Hence it cometh, that Christ man doth send 
out all the streams of grace and good things to all his 
members, because this fountain dwelleth in him : ' In 
him dwelleth all fulness of the Godhead,' Col. ii. 9. 

Did not the divine nature, which is the fountain of 
all life, natural and supernatural, did not this dwell 
with this human nature, wa could not be enlightened 
and quickened by it ; so that it is the power of divine 
nature in Christ which doth properly and efficiently 
work these things, even as we see the body of the sun 
doth enlighten all. This must bo held, that neither 
the omnipotent power of creating spiritual graces, nor 
yet the omnipotent action which doth produce them, 
is in the human nature, or proceedeth from the human 
nature working to the same eflfects, according to the 
property of it. This is the order, then, which we must 
conceive and hold, viz. 

1. The divine nature that createth them, and in- 
fnseth them into this or that man, through Christ 
man, being as a common conceptacle and conduit, 



taking away sin and the cause,* that so way might be 
made for this promised Spirit. 

2. By intorceding mediator-liko for them. 

3. By willing the going of such graces from him, as 
who is with God tho Son but one worker. They are, 
therefore, the works not of a human, but a divine per- 
son. For though the nature, according to which they 
are wrought, bo human, yet the person working is the 
person of tho Son of God. 

Saint Paul giveth graces by laying on of hands with 
prayer, but, 

1. Not as if this were any way his work, but as en- 
treating it from God in Christ, whose it is. 

2. Not from power any way within his person, but 
without him, even the power of another. 

3. Not conjoined with God, as the body with the 
soul, but as an instrument with God ; as when I use 
another thing or person in doing this or that without 
myself. Hence it is, that Christ man doth give graces 
iiutlioritutive el elJtcUee ; yea, according to his human 
action, doth effect them in the highest degree that an 
instrumental operation can effect anything ; whereas 
Saint Paul giveth them miiiktraliter, signifying what 
God doth in Christ, rather than what himself doth. 
He that planteth and w.itoreth is nothing ; all the 
efficacy of his action is to get Christ, God man, to 
give the graces he entreateth. 

Use. Hence we are exhorted not to rest in man for 
these graces. ' The ilesh protiteth nothing; the Spirit 
quickeneth,' John vi. ; that is, Christ's human nature 
could not give all these precious benefits unto you, 
unless the quickening Spirit did dwell in it, in whom 
all fulness dwelleth, yo are complete. 

Use. Hath God. opened unto us such a rich trea- 
sury in Christ, in whom we shall find no lack ? This 
discovereth tho gross folly of papists, that look out 
after other mediators, works, their own righteousness, 
satisfactions, indulgences, imputing the sufierings of 
men to them ; they have left the Lord Jesus, and are 
run a-whoring after their own inventions. 

Use. Lastly, on this ground invite men to Christ. 
How is the case altered if a poor woman should marry 
the prince ! So, if we blind, naked, beggarly things 
marry this prince of glory, our poverty shall be ex- 
changed with riches. Would wo have our consciences 
comfortably settled iu the persuasion of our reconcile- 
ment unto God, we must look at him who gocth be- 
tween God and us. When we have offended some 
great personages, if some mean one should move them 
in our behalf, it would not so stay us ; for we know 
they will often not hear them speak, or have them in 
light regard, if they give them hearing ; but if we can 
procure such as be their peers to deal effectually for 
us, we doubt not but that things shall be well com- 
pounded. What will they deny such as are equal to 
themselves, and most nearly acquainted with them ? 
So with us, if we have Christ, &c. 
♦ Qu. ' curse ' ? — Ed. 



132 



BAYXE ON EPHESIANS. 



[Chap. II. 



Doct. Again, this phrase, In Christ, doth give ns to 
cousider how that in all things Christ hath the pre- 
eminence ; all the benefits we come to in him, he him- 
self is first possessed of them. And this is that the 
apostle speaketh to the Colossians, chap. i. 18, that 
he is the first-fruits of the dead, that in all things he 
might have the pre-eminence ; and this is that which 
(1 Cor. XV.) is taught, when he calleth Christ ' the 
first-fruils of them that sleep,' and teacheth that the 
same things shall be applied in us, but in our order, 
' first Christ, then they that are of Christ.' He is 
the Lord of the quick and of the dead, and by whom 
all are quickened. 

Christ's resurrection hath a special pre-eminence 
and privilege above all others, for all others before 
were not begotten from among the dead, because they 
were raised up with mortality, tending to death again ; 
but in that he died, he died but once, not long to be 
held of it, but in that he is risen, he is raised to life 
for ever ; death shall no more have power over him. 

Again, all other rose as private and singular men, 
not as public persons in the name of other, giving 
hope to all other of their resurrection ; therefore they 
were not the first-fruits duly gathered, but like a singu- 
lar ear of corn more timely gathered. Now Christ is 
risen (as he died) not for himself only, but for all us, 
and we all are raised in him ; as a burgess of a parlia- 
ment, what he doth or speaketh, it is in the name of 
the corporation, who doth it in him. 

Lastly, he raised himself, as he was the Lord from 
heaven, the quickening spirit. ' Destroy this temple, 
and in three days I will raise it up,' John ii. 19. 

Great, therefore, every way is the prerogative of our 
Lord Jesus Christ. All spiritual and saving blessings 
are first in Christ, and by faith are derived to us from 
Christ ; and before we can have any of these blessings 
which come from Christ, we must have Christ by faith. 
Our redemption Christ hath begged, or rather bought, 
of his Father ; yet we are of ourselves as if there were 
no such matter, till by faith we come to be in him. 

Suppose there were twenty traitors in the Towerwho 
lay condemned ; say again, the prince should yield 
his father such satisfaction for some whom he would 
save, wherewith the king, his father, should rest con- 
tent, and give him their pardon thereupon ; here the 
thing is done betwixt the king and his son, yet till the 
prince send to them, write to the keeper to deliver 
such and such, they are in the state they were, and 
so continue. So it is with God, and Christ, and us ; 
the redemption, all is concluded betwixt God and his 
beloved Son. Christ hath the pre-eminence and 
privilege of it ; yet till this is efl'ectually made known 
to (lur hearts, so that we believe on this grace of 
Christ, we are as we were, in hold, in the fear of our 
Ctuiieuination. 'We are justified through the re- 
demption that is in Christ,' Rom. iii. 24, but so that, 
before it can be applied in us, we must have faith in 
h's blood. 



Use. If, then, all grace be first in Christ, before we 
come to have it, then come forth of yourselves to 
Christ, get him to dwell in your hearts by faith, and 
then all is yours. It is an ill benefit that is not worth 
the fetching, but this is the greatest. 

Doct. Lastly, from hence note the stability of all 
the blessings given to the faithful ; for that we have 
all these things kept by Christ, it doth assure that 
nothing shall be able to separate us and them : ' I 
know,' saith Paul, ' whom I have trusted, and that he 
is able to keep that which is committed to him,' 2 Tim. 
i. 12. ' None shall take you out of my hands,' John 
s. 29. And if we do but consider his person, that all 
power is given him in heaven and earth, we cannot 
doubt but he will most certainly bring all to fellowship 
of those blessings which he keepeth for them ; he is 
all things for us, Col. iii. 11, which reserved with him, 
he will give us in his time. His power, who can call 
this into question '? His will, who can doubt of, see- 
ing he hath been made a curse, and shed his blood for 
the purchase of them unto us. ' Christ is stronger 
than he that is in the world,' 1 John iv. 4. 

Use 1. So then this is full of comfort. If one had 
earthly treasure, we are glad when it is so bestowed 
that we may be sure of it, and sing care away. Well, 
Christ is in heaven, our true treasure, whither the 
thief, nor moth, nor canker can come. This is our 
happiness, that he keepeth our treasure ; it is out of 
the reach of devils and men; were it in our own hand, 
we would soon betray it. If we are set in heaven with 
Christ, Christ may as soon be pulled out of heaven as 
we disappointed of our inheritance. 

Use 2. Note here, the way to make our soul safe, 
it is to give it to Christ to keep, it is never safe in 
our own hands. If we had Adam's grace, it would 
not be safe, the devil would soon rob us of it. Repose 
all in the power of Christ, ' he neither slumbereth nor 
sleepoth.' No wisdom or strength is able to overcome 
Christ ; that which is committed to him is out of all 
gun-shot. Therefore learn we to resign up all to 
Christ, then are we safe as in a strong tower unto sal- 
vation ; this made Paul so comfortably to triumph over 
all : Rom. viii. 38, 39, ' I am persuaded neither life 
nor death, principalities nor powers, things present, 
nor to come, nor any creature, shall be able to sepa- 
rate mc from the love of God in Christ.' 

Yer. 8. />'(/ grace are ye saved throiujli faith ; and 
that not of yourselves : it is the gift of God. 

Now he Cometh to set down our free salvation, 
having reference to that he had formerly set down, 
and confirming it, which every one may be able to 
gather, when he hcareth the discourse above named ; 
for when they had heard that they were dead, and that 
the}' were quickened in Christ, how that God did thus 
only for the glory of his rich grace, every one might 
think. If we are thus in ourselves, if God hath done 
all for us, out of ourselves, in Christ, if there is nothing 



Vkr. S.] 



BAYNE OX ErnESIANS. 



13:3 



but his rich pjace that may glotr, then it seemeth 
that all our salvation is of mere grace. Tbe apostle, 
therefore, grnnteth all to any one that shoukl thus 
conclude, and hiyeth down this apostolical doctrine 
more at large, so as he beateth down every height 
advanced against this truth of God. And, first, he lay- 
elh down the true causes positively in this 8th verse. 
Secondly, he rejecteth the false supposed cause nega- 
tively, which he backeth with a reason upon reason, 
as shall be more familiarly opened. For the better 
nndorstanding of the sentence, we will unfold the par- 
ticular words whvre it is necessarj-. 

For this word t/race, it is put sometime for the 
favour of God, sometime for the efl'ect of God's favour 
in us, as when Paul saith, ' Not I, but the grace of 
God in me,' sometime for thankfulness ; the second 
caused by the first, the third by the second. 

Bat here it is me.int of the rich grace in God out 
of us, as which standelh only in kindness in Christ ; 
and works, and the new creature, which is the life of 
grace in ns, are after executed ; these are not spoken 
of, these may stand with grace, we may rejoice in 
these without impeachment. Now the favour of God 
is twofold : — 

1. A more common and inferior grace. 

2. A more special and rich grace ; for if the law 
had given life, God should have shewed grace, and in 
grace was the covenant of the law contracted. But 
here is meant a more plentiful grace, in which the 
New Testament, with all the benefits of it, have their 
foundation. 

IIV lire sand. There is a double salvation for man: 
' God is the Saviour of all,' (God saveth man and 
beast), ' but especially of them that believe,' 1 Tim. 
iv. 10. Now this is to be considered two ways, either 
as begun, or as complete. Now he speakelh roundly 
and amply of our salvation, from beginning to the 
ending, as the context cleareth against all exception. 

Throuijh faith. Faith is considered two ways, the 
one absolutely in itself, as a virtue, and a radical vir- 
tue ; the other in relation to Christ. Now thus it is 
here to be construed. Faith on Christ, Christ now be- 
lieved on, and faith which is through him, are equi- 
pollent, taken both as one. Faith therefore noteth 
Christ applied in us by belief; these two you may see 
ranged under grace, as which only can stand with it : 
Rom. iii. 24, ' We are justified freely by grace,' &c. 
The apostle cometh to prevent the corruption of man, 
thus surmising from this, that 'we are saved by faith,' 
that then something is to be given to us. Why'? Be- 
cause we of our own free wills believed? No; though 
of faith, yet you cannot challenge anything, because 
it is not from any strength in you, by which you be- 
lieved, but the Lord did give you this, he did draw 
yon, or you could never have believed, and therefore 
the apostle addeth, ' It is the gift of God.' 

Now he coutenteth not himself to have set down 
the true causes, bat doth discover all false ones. 



knowing how deep this error is rooted in onr natures, 

every one setting up his own righteousness, yea, the 
Holy Ghost foreseeing that men should so hardly fore- 
go salvation by works, that they would rather have 
this doctrine grounded itself; wherefore he saith, 
'not of works,' and backeth by reason, because works, 
as they stand not with grace, so they are enemies to 
the gloiy of God, inasmuch as they set up glory in us : 
' Lest any should boast himself.' 

But it is objected that the apostle speaketh this of 
works of nature, or works of ceremony, or that works 
of grace do stand with his grace, or that rejoicing is 
forbidden in the works we do by our own strength, 
not in those we do by his grace dwelling in us. 

To this the apostle replieth in effect. Whatsoever 
you are, or can do, it is not to bo trusted or rejoiced 
in. Why? Because it is of God, and this is your 
bounden duty, as being created even unto that pur- 
pose. That which you arc not of yourselves, you must 
not boast yourselves, as deserving the same; but your 
salvation is not of yourselves, it is of God ; whatso- 
ever you are, you are it of God ; whatsoever good 
thing you do, it is the end for which he hath created 
you, it is given you by him, therefore you have no 
cause or matter whereof to boast. 

A'o( of us. Not by reason that we are of any desert 
of graces in us, or not through any power in us, for 
in the last verse he confirmeth, not of us, not of works ; 
this proposition is thus cleared. 

Dmi. Now then, first, wo have here to consider, 
what is the ground of all our salvation ? It is the free 
favour of God. This must be a little cleared in proof, 
that though the inward graces be taken as I told you, 
yet in the business of our salvation, it cannot signify 
the gifts of grace in us. And here are so many argu- 
ments near the test, that I need not go further. 

1. First, in the fourth verse, when he had said, 
' God, who is rich in mercy, af his yrenl lore hath 
quickened us,' he interserteth abruptly, 'By grace are 
ye saved.' Now if grace were any other thing than 
the love and mercy of God, the apostle might be chal- 
lenged of this absurd collection. 

2. Again, in the verse before, he doth construe this 
grace of God, his kindness to us in Christ, that lovo 
of his, which hath raised him to prepare all things for 
us in Christ Jesus. 

3. And lastly, in the verse following, he doth ex- 
clude either the graces in us, or the works which come 
from us, when we are new creatures, renewed for the 
quality by God's Spirit. 

If these were not sufficient, I would wish yon to 
weigh that place, 2 Tim. i. 9, ' According to his pur- 
pose and grace, given before all worlds.' So that it 
is not anything in us, but God's favour which doth 
work all for us. 

And the better to see this, we mast consider the 
diflerence betwixt the covenant of the law and of the 
gospel. 



lU 



BATNE ON EPHESIAKS. 



[Chap. II. 



For the first, there was the grace of God in this, 
that Lo would contract a covenant with man of right- 
eousness anJ lite, when all that man could do were 
ofliees due for that which he had already received in 
his creation. 

But, fu'st, this covenant was not stricken in a 
mediator. 

Secondly, This covenant was not to be performed 
for any other, but for the righteousness which should 
have been found in ourselves. 

Thirdly, We should in this covenant have procured 
the blessings of God unto ourselves, so that though 
there was grace in a large sense, that God would enter 
covenant when he was not bound, yet if we consider 
that iu the gifts inherent in us by creation it was 
founded, that for our righteousness and works we 
should have had the things covenanted applied, that 
we should then ourselves have procured these things, 
here is grace, that God entered covenant. But not 
any rich grace, because man, if he had stood, might 
have challenged his justification and life, as due debt 
for his works, not as mere gifts fi'om grace. But now 
the Lord doth all of grace. 

1. For, first, the foundation of our righteousness 
and life, he hath made out of us, in his Son Christ 
Jesus. 

2. For his Christ apprehended, he doth perform all 
things, not for anything in us, but for his Christ; he 
doth not make us procurers of those things, but in 
Christ doth himself prepare them for us, that our re- 
joicing might be in him. In this there is grace; and 
rich grace of the gospel, that God doth covenant in 
the mediator; that he doth give us Christ, and reveal 
him in us ; that he doth for Christ make us partakers 
of righteousness and life, which is grace, the law re- 
quiring that for inherent righteousness we should be 
justified. Neither Pelagius nor the papists know the 
grace of the covenant, for this is not that rich grace, 
because God, having pardoned our sin, doth give us 
the grnces of his Spirit, whereby we might be righteous, 
and live. For if this were all, that we are saved, and 
first of grace, because God undeservedly hath given 
us those virtues which make us righteous, and deserve 
salvation, for thus Adam standing, might be said to 
be saved by grace, because the merits (if he had any) 
were given him of the grace of God, the perseverance 
in the use of his free will, he could not have had it 
unless he had received it from God. The point, then, 
is clear, that God himself, in great favour and riches 
of mercy, doth justify us: Titus ii. 11, 'The grace of 
God, bringing salvation unto all men, hath appeared.' 
So that the mere grace of God (not excited by any 
works, but working of its own accord) hath the whole 
stroke in our salvation. This is a truth which was 
well known in the time of the Old Testament, ' By 
mercy and truth iniquity shall be forgiven,' Prov. 
xvi. G. The reason is, because God's glory is most 
dear unto him, neither can he endure therein to have 



any partner. Wherefore (in the business of our sal- 
vation) he doth so work, that man may have no mat- 
ter of rejoicing out of God, who doth all this work in 
himself, and out of man, ' that whoso rejoiceth, might 
rejoice only iu the Lord,' 1 Cor. i. 31. 

Use 1. Now this doctrine, that the grace of God is 
all in all about our salvation, even this gi-ace of the 
gospel, it doth teach us the error of the popish 
church, in holding a concurrence of our works, Ac. 
But of this more afterwards. In the mean time we 
are to know, that if our justification be of grace, 
there can be no relics of holiness, nor works of om' 
own that concur thereunto, for the apostle makes a 
flat opposition betwixt grace and works : Rom. xi. C, 
' If it be of grace, it is no more of works, else were 
grace no more grace.' These are so opposite, that, 
like fire and water, they expel each other ; and as 
one saith well. Gratia niillo modo r/talia, nisi sit om- 
nimodo <iratuita, grace is no way to be accounted 
grace, unless every way it be most free. ' By gi'ace 
are ye saved,' &c. And the apostle, 'we are justified 
fredtj,' dciisidv, which word answereth to the Hebrew 
chirma ,'■' which is very emphatical, and is especially 
taken up in three cases : — 

1. When a man doth a thing without hope of the 
least profit. 

2. When a man doth a thing without cause, rashly 
or lightly ; but this sense is not here pertinent. 

8. When a man doth a thing undeservedly, nothing 
moving him thereunto, but much which might lead 
him to the contrary ; and thus it is here to be under- 
stood. 

For when there was nothing in us which might 
procure it, nay, much which might exasperate the 
Lord against us, then he saved us freely of his gi'ace. 

Use 2. Secondly, This doctrine hath matter of much 
comfort in it for us ; for if our salvation be of mere 
grace, and depend not on our own worth, endeavour, 
and holiness, why should we fear ? If it were for 
anything in us to be procured, we might utterlj' 
despair. Alas ! what are we (poor crawling worms), 
that we should be of any worth in God's sight, before 
whom the stars are unclean ! What is our holiness 
but a filthy menstruous clout, and whereunto can our 
endeavours reach in anything to God-ward ! But 
now, since ' it is not in him that willeth, nor in him 
that runneth, but in God that hath mercy,' Rom. 
ix. 16, we may boldly accept and confidently trust in 
this free grace of God, although we be unworthy of 
it. For why should we put away this rich grace 
ofl'ered and revealed to us ? AVhy should we not 
cheerful!}' embrace it and rejoice in it, specially since 
it hath appeared unto all ; and Gcd (without respect 
of persons) hath set it to be enjoyed of the poor, 
base, low, and unlearned, as well as of the rich, high, 
noble, and learned '? And it is not true humility, but 
a sottish j)ride, to put away, and judge ourselves un- 
* Qu. DJn ?— Ed. 



Vini. 8.] 



BATNE ON EPHESIANS. 



135 



worthy of this salvation, whereof it hath pleased God 
(in rich mercy) to deem us worthy. 

U.^e 3. This must further teach us, to live worthy 
this rich grace : Titus ii. 10, ' The grace of God hath 
appeared, teaching us to deny all ungodliness,' &c. 
We must take heed wo turn it not into wantonness, 
and make it a bolster for the flesh. 

Mark secondly, the apostle saith, Mr are saved. He 
doth not say, we are in part saved, reconciled, and 
indued with the Spirit of God, which yet is true, but 
we are saved with himself. The salvation before 
mentioned, doth teach us to be understood of full 
salvation. 

Docl. Whence wc learn, that to the full glorifying of 
ns in heaven, all is from the free, mere grace of God. 
He doth not begin, and leave us at halves to shift for 
ourselves, but ho goeth through : ' He that beginncth 
will finish,' Philip, i. 6, working all our salvation of 
his grace. ' When we were enemies,' Rom. v. 10, 
though he was justly oflendcd with us, yet did he 
find a way of our reconciliation ; when we were dead in 
sins, and could not bo subject to him, he did turn us 
to him, and begin in us this salvation ; the inheritance 
is of grace. When we grieve him with sin, when we 
arc ready to be driven out by enemies, even then the 
Lord doth keep ns by his strength unto that salvation 
he hath prepared. And the Scriptures everywhere 
do set out the glory of God's grace, in that wonderful 
glory shall be given us, more than in these beginnings, 
which, if merit came into these, having been utterly 
excluded in the other, the Lord's grace should fail 
when we come to the point of our salvation, and con- 
fess therein a partner with it, the works of men. 

Use. This must teach us, from the beginning to 
the ending, to acknowledge the grace of God, and 
hang on it, as all-suflicient for our full and perfect 
salvation. Where the Lord lays a foundation of his 
saving grace, he will build upon it, and never leave it 
till he have perfected his work. ' We are kept by the 
power of God unto salvation,' 1 Peter i. 5. And 
therefore the apostle saith, ' Receiving the end of 
j'our faith, the salvation of your souls,' 1 Peter i. 9. 
'He that halh begun a good work in you, will finish 
it unto the day of Christ,' Philip, i. G. ' He is the 
a'lthor and finisher of our faith,' Heb. xii. 2. 

Tliroiit/h faith ; that is (as I have construed), by 
Christ believed on, or faith on Christ, for you must 
always take it with the object. 3I;irk then, first, 

Duct. How that the grace of God and faith stand 
together; they do not one take away the other. 
Faith hath been always requisite, as the instrument 
to take Christ our righteousness, that so we might 
(in God's sight) bo justified. This is taught every- 
where : Gal. iii. 22, ' The Scripture hath concluded 
all under sin, that the promise, by the faith of Jesus 
Christ, shonld be given to all;' and John iii. 16, 
' God so loved tlio world, that he hath given his only 
begotten Son, that whosoever beUeveth on him should 



have everlasting life.' Where we see faith to be 
brought in as the instrument, without which neither 
the promise can be appropriated, nor salvation at- 
tained. So Acts xvi. 80, 81, 'What shall I do to 
be saved?' It is answered, 'Believe on the Lord 
Jesus.' And truly the righteousness of Christ hath 
not been of more ancient time given to men, than 
faith hath been appointed the receiver hereof, called 
therefore ' the righteousness of faith,' Philip, iii. 9. 

Object. But it may be objected (as we have before 
taught), that the grace of God cannot stand with any- 
thing in man. How then (will you ask) can it stand 
with faith ? 

Ans. It is true, that the grace of God doth not 
brook anything inherent in man, and of man, and 
yet notwithstanding may well agree with faith. 

1. For faith is not of man, no, not in man by 
nature, ' for all men have not faith,' 2 Thess. iii. 2, 
but it is in man renewed, and as a gift of mere grace. 

2. Secondly, Faith doth not justifj-, as it is an in- 
herent quality in us, but as it apprehendeth Christ 
Jesus the Redeemer, ' who is made unto us of God 
righteousness,' 1 Cor. i. 80. Thus you see that faith 
is not at all prejudicial to God's favour. And this is 
not the only reason, because that faith is given of 
grace, xi^dsiarai, for then all the gifts of the Holy 
Ghost might come likewise into the article of justifica- 
tion. 

3. Again, faith receiveth only, and sheweth to 
God, that righteousness and merit of Christ which 
God hath given, and only for that thing received, not 
for receiving, doth seek to be justified. 

4. Again, faith receiving Christ, standeth ^"ith 
grace, because it is of grace that the faithful soul 
laying hold of Christ is justified, for the law knoweth 
not this righteousness, but biddeth us bring our own ; 
it is therefore the Lord's grace that accepteth faith 
for the righteousness of the believer, in the agree- 
ment of acceptation, and therefore faith is said to be 
imputed for righteousness. 

Olij. But then here we may answer a cavil ; 
some may ask. How we can be said to be saved by 
grace alone, sometime by faith alone, sometime by 
mercy, by Christ ; when, if by any of these alone, the 
other should be excluded ? 

Alls. I answer, The word alone excludeth such 
causes as fight with these, or any of them (for fight 
with one, and fight with all), not those that are sub- 
ordinate. 

Use. This then doth let us see how absurd they 
are that will make faith and God's grace fight together, 
which the Lord hath so sweetly coujiled. This by 
the way. 

Doct. I come now to the main doctrine, which is 
this, viz., that God's grace doth so save, that first we 
must be true believers ; grace and belief must not be 
severed in the matter of salvation. ' God so loved 
the world, that whosoever bclieveth in him,' &c., John 



136 



BATNE ON EPHESIANS. 



[Chap. II. 



111. 16. Look, as in the covenant of the law, ' Do 
this and live ;' no deed, no life ; so in this covenant 
of the gospel, wherein the Lord promiseth for Christ 
to pardon sin, to justify, to accept to eternal life, 
here it may be said, no faith, no portion in the pro- 
mises of God, in the grace of God in Christ Jesus, 
for look, as plasters unapplied, so is Christ unbelieved. 
Nay, more, hast thou not faith ? Whilst thus thou 
art, God will not justify thee, nor accept thee to life ; 
for to pronounce thee just that dost not believe on 
Christ, were to pronounce the guilty innocent, which 
is an abomination with God. For hence it is, that 
God's mercy and justice kiss (oflfering no violence to 
each other), because God doth so of grace save us 
(sinners in ourselves), that first he maketh us (through 
Christ applied) righteous, and worthy salvation, worthy 
in regard of his just acceptation. 

TJse. WTiereas the Lord doth so justify us of gi-ace, 
that we are also made just in the redemption of Christ, 
we may see and contemplate that admirable mystery, 
how the Lord's justice and mercy should accord in 
one. 

1. There is aU justice unto Christ, whose soul felt 
the anger of God in that extremity, that his body 
(affected therewith) did sweat clotty blood, who was 
broken even with hellish torment by the -hand of God 
for our sins, and was humbled to the death of the 
cross. 

2. There is all mercy to us ; it is mercy that the 
satisfaction of Christ should be ours, that all he did 
should be accounted as done by ourselves. It is 
mercy that Christ himself, the satisfier, should be given 
us, saith Paul, Rom. viii. 32. He hath gratified us 
with bis Son, e^agiaaro, he hath bestowed him freely 
on us. 

Now we will, for our more fruitful considering of 
the point, set down these four things : — 

1. What is the act of faith. 

2. What is the sul ject in which it is. 

3. What object it hath. 
i. What properties. 

1. First, For the act of faith, it standeth in these 
two things, knowledge and apprehension. 

Faith therefore is by a synecdoche called knowledge : 
' By his knowledge shall my righteous servant justify 
many,' Isa. liii. ' This is life eternal, to know,' &c., 
John xvii. 3. 

The apprehension likewise, or receiving of the 
thing believed, is no less certain ; the Scripture so 
construing faith : John i. 12, ' So many as received 
him, to them he gave power to be called the sons of 
God.' ' For he that hath received his testimony, 
hath sealed that God is true.' ' He that believeth 
not, maketh God a liar.' And this is the principal 
thing in justifying faith ; for the devils know, and 
many can prophesy in his name, to whom he will 
say, ' Depart, ye workers of iniquity, I know you not,' 
Mat. vii. 23. 



Quest. But how is this apprehension made, whether 
by the understanding and acknowledgment, Col. ii. 2. 
or by the will ? 

^•1/is. I answer, By both : 1, By assent in the un- 
derstanding; 2, By affiance and confidence in the 
will ; the latter cometh from the former. And from 
this second degree it cometh, that faith hath the force 
of quieting, according to that, ' Being justified by 
faith, we have peace with God,' Rom. v. 1. 

Ohj. But it may be said, confidence is an eflfect of 
faith, therefore not the act of faith. 

Ans. It is both the formal act and effect, diversely 
considered : the act, as it apprehendeth and resteih 
on Christ ; the effect, as it bringeth forth true peace 
and liberty. 

Ohj. But it may be said, faith causeth confidence, 
therefore is not confidence. 

Ans. It foUoweth not ; the fire giveth me light and 
heat, is it not therefore light and hot ? 

2. Secondly, For the subject of faith ; I answer, 
it is the heart only : ' With the heart man beheveth 
to salvation,' Rom. s. 10 ; ' If thou believest with all 
thine heart,' Acts viii. 37 ; ' Trust on the Lord wiih 
all thy heart,' Prov. iii. 5. And it were better to 
stay in these bounds of the Scripture than to mince 
these things. The old Scriptures have in them the 
doctrine of faith, and yet they have not proper words 
for the mind, brain, will, in them all ; now the proper 
functions of these two powers do both concur in faith. 
And though some have counted it strange, yet in 
school doctrine this hath been justified, that one and 
the self-same habit may be in two diverse powers of 
the mind. A great deal of discourse about free will 
was very absurd, if this were not warrantable; for 
the Scripture useth words noting the function of the 
W;ll, receiving, coining, &c. Again, when the mind 
hath determined this or that as true and good to me, 
the will presently embraceth from the determination. 
TNTien the understanding hath judged aright of the 
promises, and adjudged them to ourselves that they 
belong to us, then the will welcomes them, claps about 
them, hugs them, and (as it is, Heb. xi. 13) kisses 
them, a.aTaau/j.iiir.1. This last act is the very pith of 
faith, that which is called application, ' My Lord, and 
my God,' John xx. 28; and as Paul saith of himself. 
Gal. ii. 20, ' I live by the faith of the Son of God, 
who loved me, and gave himself for me,' speaking in 
the person of true believers. 

3. Thirdly, The object of faith must be considered 
generally ; the full object, and the particular object 
about which it is occupied, as justifying. 

(1.) The general or common object is even all those 
things about which faith is conversant, iu the whole 
obedience of it, when now we are justified. It doth 
not justify, but only as it apprehendeth Christ, or the 
righteousness of God, and pnrdon of sin in Christ. 

(2.) Christ with all his benefits, or the benefits with 
Christ, are the object of faith. And this the Scrip- 



Vut 8.] 



BAYNE ON EPHKSIANS. 



137 



hire and experience doth manifest, that Christ, as in 
whom is forgiveness of sin, ami hfe, is it which faith 
only lavcth hold of, as it justificth and saveth. 

Ohj. But it maj- be objected, if a man believe for- 
giveness of sin in Christ to justification, then he 
bclieveth his sins are pardoned before they are par- 
doned, before he is justified. 

Alts. I answer, They arc together in time, thongh 
in nature there is an antecedency. 

Quest. But how can the pardon of sins, which yet 
is not really applied, to be believed ? 

Alls. I answer, It is in the eternal determination, in 
the purchase of Christ, in the word of truth, it is suf- 
ficient for faith, that it is in the word of promise. 

4. For the properties of faith which justifieth : 

(1.) It is persevering: ' A shield against all the 
fiery darts of the devil,' Eph. vi. IC. It cannot be 
lost, nor overcome of any creature, because it is built 
on the rock Christ ; so as the gates of hell shall not 
prevail against it. ' This is our victory, whereby we 
overcome the world, even our faith,' 1 John v. 4. 

(2.) It is hvely, working by love : Gal. v. C, ' It 
maketh that we shall neither be idle nor unprofitable.' 
It is no dead thing which will stand us in stead. 
There are indeed many kinds of these dead faiths : 
some are blind presumptions, which are merely coun- 
terfeit ; some are historical persuasions, touching the 
truth of the articles of religion, without any particular 
confidence ; some are common illuminations iu the points 
of the gospel, with misgrounded persuasions, like that 
of Haman's: Esther vi. G, ' What shall be done to the 
man whom the king will honour ? ' He no sooner 
heard it was in the heart of the king to honour a man, 
but who should the person be beside himself? These 
are called faith, because they are inferior operations of 
the Spirit, and have an illumination like as faith hath, 
though they difier much from that which is justifying 
and saving. 

(8.) Saving faith is sincere and sound, called there- 
fore ' faith without hypocrisy,' cr/cr/j amrrox^iro;, 1 Tim. 
i. 5 ; as which hath his saving efl'cct, ' Receiving the 
end of your faith, even the salvation of your souls,' 
1 Pet. i. 9. All othtr faiths are like slips, they will 
not pass in heaven for the obtaining of spiritual bless- 
ings through Christ, because they do not truly and 
inwardly unite us with Christ, otherwise than as a wen 
is united with the body. 

(4.) It is a precious faith, 2 Pet. i. 1 ; within itself 
a pearl, rare, and of greatest worth, the least grain 
better than a kingdom ; most rare, ' All men have not 
faith,' therefore called ' the faith of God's elect,' Titus 
i. 1, because it is given to none else; more precious 
than gold ; for the efl'ect, it entitleth to Christ, and 
all treasures of grace and glory in him. 

Use 1. If this be so now, as I have proved, that 
God's grace doth not save but by faith, many are 
hereby to be convinced. As the devil pleaded to 
Christ God's protection, though he should throw him- 



self down, so we shall do well, though we go on in 
unbelief. But mark, I pray you, ' Without faith it is 
impossible to please God,' Heb. xi. G. Except God 
be pleased, thou canst not be saved. Now then, the 
matter being of life and death, it concerns thee to look 
well to it, whether thou have a true faith or no. 

Ol'j. Why, would you make me a Jew ? I hope I 
have a good faith, else I would be sorry. 

Alls. Indeed, I confess I have no knowledge. But 
what then ? 

Why then, out of thine own mouth thon shalt be 
judged, and by thine own words thou shalt be con- 
demned. Because thou hast no knowledge, therefore 
thou hast no faith, neither that of miracles, historical, 
nor any at all ; for the common nature of all faith is, 
to give assent unto the word of God. Now this assent 
cannot be where the word is not known. Thou, then, 
being ignorant of the word, art altogether unfaithful, 
and without faith. Nay, in this respect thou bast 
less faith than the devil himself ; for he believes his- 
torically that which thou neither knowest nor believcst, 
as having it confirmed unto him by daily and infallible 
experience. Nay, further, I tell thee plainly, that if 
thou die in this thine ignorance and blindness, there 
is, of the two, more hope of the devil's salvation than 
of thine. 

But to pass by these, and come unto a certain reli- 
gious person, who I warrant you is wholly devout, 
and can good skill in his creed, acknowledge every 
article, though not in the same sense as the Holy 
Ghost teacheth it, but as the church teacheth it. 
Would you know whom I mean ? Why, it is an holy 
Catholic (as he terms himself) of an ancient house, 
whose whole descent lies in gilded veloped parchments, 
and unwritten verities ; one that can his creed rolia- 
tim in Latin (as we do in English) ; yet I must tell 
you that, re ipsa, the very same person razeth many 
a fundamental article. To give yon instance in one 
or two for all : They say they believe in Christ, and 
yet join works in the matter of their salvation ; and 
as for Christ, the surname of our blessed Saviour, 
they cut him short of his three oflices, king, priest, 
and prophet, by their tyrannous pope, merits, and 
traditions, putting aga'n a reed in his hand, clothing 
him in purple, crying. Hail, King of the Jens, and 
yet crucify him. They say they believe remission of 
sins, and yet teach that a man may not be assured of 
his own salvation, though it be included in every 
article of our faith. What should I stand here to rip 
up the paunch of all their abominable heresies ? By 
these you may judge of the rest, and safely conclude, 
they have no faith at all ; nay, in this respect, less 
than the devil himself, who said, ' Jesus I acknow- 
ledge, and Paul ; but who are ye ?' Acts xix. 

But here comes a third person to be examined, one 
that comes near to a puritan (as the common atheists 
of this age term them), but yet not a puritan ; he it 
is that believeth all the articles of faith, consenteth to 



138 



BAYNE ON EPIIESIANS. 



[Chap. II. 



them, professeth them, yea (and which makes him 
diiJ'erent from all the former), he doth inwardly rejoice, 
and is afl'ected with them in some measure. Would 
Ton have me point out this man unto you who it is ? 
Why, it is he that causeth the gospel of God to be 
evil spoken of, because men in truth take him to be 
him, whom indeed he is not. Very devout on the 
Sunday (as they call it), but as profane as the worst 
on Monday. This man, you shall see him sometime 
very devout, and to look towards heaven with his eyes 
as a penitentiary, yea, and to stretch forth his hands 
to the poor in gifts eleemosynary ; yea, and if you 
mark it, so will some drunkard too, he will, upon his 
ale-bench, play the divine, and with a counterfeit 
sobriety praise God ; and as for the poor, if the toy 
take liim in the head, he will disburse, and give him 
all that he hath in his purse, and yet neither holy nor 
charitable. Even so this soul having once tasted, in 
Christ's wine-cellar, of that comfortable nectar which 
the saints of God drink of, viz., the blood of Christ, 
he may for a time look with a cheerful hue, and fresh 
countenance, walk and talk much like a Christian, but 
in truth nothing less but a faithless wretch, and un- 
conscionable temporizer. 

Quest. But it will be then here demanded, how this 
man may be known and discerned from him that hath 
indeed a true, justifying, and saving faith. 

Alts. I answer, It is as hard for a man to know him, 
as it is to discern him that hath a vizor before his 
face. He is so close veiled andmasked with the show 
of holiness, that a man may pry into the very face of 
him, and yet never the nearer, until he discover him- 
self by some flinching revolt, and apparent apostasy. 
Judas, you know, went a long time unkenned in regard 
of the apostles, albeit very expert and well-discerning 
men ; he was well accounted of, put in trust, and car- 
ried the bag, until our Lord Christ Jesus, by the power 
of his transcendent Godhead, did discover and detect 
him. 

But yet, that we may not altogether be deceived, 
let us try the spirits, whether they be of God or not, 
so far forth as we are men, and therefore can but pro- 
bably conjecture ; howsoever, in regard of ourselves, 
we may grant either by way of affirming or denying 
in our own consciences. Let us well observe, and we 
shall iiud, that the man that hath this temporary faith, 
Inth (as I have said) but a general knowledge. 

1. He knows Christ but by hearsay, or, as it were. 
In' the face, he hath no inward familiarity and com- 
munion with him. And this knowledge is wrought 
in him pnrtly by the Spirit opening the eye of his 
mind, as the oculist that brings a man to a confused 
kenning of the light, or rather a mist ; partly also 
1 y the often hearing of the word, conferring, reading, 
ai:d the like. 

2. Secondly, His heart is seldom or never touched 
with the sharp point of his sins. And therefore you 
shall see commonlv, that this man will be full of 



scurrilous and idle talk, ready upon all occasions to 
lavish into vanity. 

3. Thirdly, His conference will be cold and careless, 
and for the most part about unnecessary and curious 
arguments : as whether we shall know one another in 
heaven or not, whether hell be in the air, in the earth, 
or where it is, &c. ; all tending to controversy and 
mere vanity. 

4. You shall see that this person, howsoever he 
seem to be reformed in himself, yet he will utterly 
refuse to reform his family. 

5. This man makes it a special part of his religion 
to be talking of other men's bloody sins, but cannot 
abide (with the stork) to peck his own breast, that it 
may bleed afresh for his own sins, and to grieve and 
complain of his own infirmities and wants. 

6. Howsoever he seem forward in religion, and 
very precise outwardly, yet he will have an eye still 
to the door, and to em-ich himself by any unconscion- 
able cheat. 

7. Lastly, outward crosses in the world, prejudicial 
to his state, or to his good name, makes him in the 
end to renounce and cast away all religion, and to 
curse himself for all his forwardness. These and the 
like symptoms alway accompany a temporary faith ; 
the profl'ers whereof I grant are in the best, but ever 
encountered and opposed by the prowess and valiancy 
of the Spirit. 

Use 2. Here is rich comfort to every believer ; this 
is a happy privilege for him, that he is not liable to 
damnation. He is justified in God's court from his 
sins, for by faith he is made one with Christ, Rom. 
viii. 1 : 'Go thy waj', thy faith hath saved thee.' 

Use 3. All are hence to be admonished, first, to try 
our faith, bring it to the touch-stone. We would be 
loath to take a piece of monev' that were counterfeit ; 
oh, then, take heed the devil cheat us not with mock 
faiths, which profit nothing. Such as never try their 
faith, it is a sign they have not faith in truth. iSV- 
coniUij, Thou must use all endeavour to come to faith. 
It is begotten by the word preached, as the only in- 
strument, Rom. i. 16, X. 14. True faith is begotten 
and continually nourished by the word ; it is the air 
in which it breatheth. 

Not of yourselves. Poet. Observe, hence, that no 
power in man doth quicken him, nor no virtue, quality, 
or dignity, when he is now quickened, doth merit his 
salvation. Paul accounted this inherent righteousness 
conformable to the law dross and dung in this case, 
Philip, iii. 7, 8. Oh what can it do, that in us is as 
water in a muddy channel ! What is the power of it 
to work salvation, which, if the strength of God 
should not, for his mercy sake, uphold, it would be 
quenched incessantly. What can our dignity do in 
meriting '? As sons, we are entitled to the inheritance ; 
but the claim of sonship and merit are fiat contrary. 
The papists confess that life is merited by Christ, and 
is made ours by the right of inheritance. So far we 



Veu. 8.] 



BAYNE ON EPHESIANS. 



131> 



go with them ; yea, touching works, they hold many 
things with us. 

1. That no works of themselves can merit life 
everlasting. 

2. That works clone before conversion can merit 
notliini]; at God's hand, much less life everlasting. 

8. That there is no merit at God's hand without 
his mercy ; no exact merit, as often there is amongst 
min. All these are true. The point whereabout we 
diss(n', is, that with the merit of Clirist, and free pro- 
mise, they will have the merit of works joined, as 
done b_v them who arc adopted children. Now that 
•which directly must bo opposed unto this is, that 
God's gracious promising, and giving it to us in 
Christ, cannot stand with the merit of our works. 

Ohj. Bat why, then, doth God promise life ever- 
lasting to works : ' If ye mortify the deeds of the flesh, 
ye shall live,' llom. viii. 13 ; ' If ye sow to the Spirit, 
you shall reap of the Spirit life everlasting,' Gal. vi. 8. 

Ans. There are some conditions simply conditional, 
that do well stand with grace. 

1. Such are those conditions whereon, they only 
interceding, wo promise and undertake to do a matter, 
or bestow a kindness on any ; as. Go with me to such 
B place, and I will give thee hidden treasure ; Come 
to mo to-morrow, and I will give thee an hundred 
pound. 

2. There are other conditions which have the reason 
of a cause meritorious ; such do not only intercede, 
but deserve, upon contracts, as much as wo promise ; 
as, Do my work well, and I will pay you truly. Of 
this kind are those conditions which are contained in 
the law, ' Do this and live.' As for the other of the 
gospel, they are only bare and simple conditions, 
which deserve nothing, but must intercede and precede 
the bestowing of eternal life. And here it were worth 
our labour to consider the grounds of merit which the 
papists lay down in the chief of their arguments. 
They are these in brief: 1, Christ's merit; 2, Our 
adoption; 3, Our works; 4, God's covenanting with us. 

But none of these are sufficient to establish merit. 

1. For, first, we cannot merit, as children, eternal 
life, because it is our right by birth. No child can 
be said to merit the inheritance to which he is born ; 
and how doth any merit that which is his right al- 
ready ? 

2. Nor do our works of themselves merit, when all 
obedience is but a witness of our thankfulness ; nor 
is ihiro any proportion between the duty and the in- 
herilance. 

3. Neither yet as they are dyed with the blood of 
Christ, or do come from his Sjiirit ; for as they are of 
Christ, dwelling in us by his Spirit, so arc they also 
from ourselves, having a law of sin dwelling in us, and 
lusting against the Spirit, which maketh them to be 
done imperfectly, and by halves. 

Ol'j. It is further objected, that life everlasting is a 
rewai-d, and that rewards are deserved. 



Ann. I answer, All rewards are not due upon, nor 
given for desert ; there is a reward given by favour. 
When Paul saith, that ' to him that worketh the re- 
ward is counted not by favour, but by debt,' doth he 
not insinuate so much, that some often receive even 
liberal rewards only upon the favour of the donor ? 
And our Saviour saith, Luke vi. 32, ' And if you love 
them that love you, what thanks shall yo have ?' The 
word x.Hii, which signiticth a gratuity (as it wore), 
and a reward of free favour, importing thus much, 
that what reward men have of God, even upon their 
best service, it is but %«;<;, a gratuity, no of £;/.>i,'xa, 
no debt upon desert. 

Ohj. Lastl}', they say that which is given according 
to works is deserved by works. Bat so is eternal 
life. 

Ans. That indeed which is given according unto 
works, as the meritorious causes thereof, that may 
well bo said to be deserved by works. But now 
eternal life is not so given, but is bestowed according 
to works, as they are testimonies of our faith, whereby 
we rest on Christ only for our salvation, and for whose 
sake only believed on they expect eternal life. 

Use. This must learn us to renounce whatsoever 
we ai'e, in regard of resting in it as a cause of salva- 
tion. Look in the ninth of Deuteronomy, verse 4, 
' Say not in thy heart. For my righteousness the Lord 
hath brought me in to possess this land,' &c. No, we 
must put over all to the free grace of God in Christ, 
counting our best deeds as menstruous garments, 
reckoning ' all as dross and dung to win Christ ;' that 
is, ' to be found not having our own righteousness, 
but that which is through faith,' Philip, iii. 0. 

It is the (lift of God. So the apostle saith expressly : 
Rom. vi. 23, ' The gift of God is eternal life, through 
Jesus Christ.' The last salvation is made no less of 
the promise and grace than is our justification, and 
righteousness, and life : Piom. v. 15, ' If through the 
otience of one many be dead, much more the grace ot 
God, and the gift by gi'ace, which is by one man, Jesus 
Christ, hath abounded unto many.' 

Ohj. How can it be called a reward ? 

Ans. It is so called metaphorically, not that pro- 
perly it is a recompense or wage, but because it fol- 
loweth in the end of working. A reward may be given 
of mere bounty and mercy. 

Ohj. But when the Scripture calleth it now wages, 
now a gift, how shall I know where it is properly 
taken ? 

Ans. The Scripture telleth us that the word fiifl is 
properly taken for a bequest, without the desert oi 
anything in us, or work that can come from us. No- 
thing more free than gift, so let us hold our salvation 
most free. Umne domtm e.r dilectione donnntis pro/i- 
chcitiir. A reward may be a largess of bounty. 

But the papists will tell us it is a gift figuratively, 
by a catachresis. They say it is God's gift, because 
it is given of God, whereby it is deserved. This can- 



uo 



BAYNE ON EPHESIANS. 



[Chap. II. 



not stand with this text, Not of ws, not of worJcs. This 
were an intolerable eatachresis, to say that the thing I 
buy with my money were a free gift to me, which the 
papists must here yield. Again, if it were therefore 
only of grace, and a gift, then it might as truly be 
said not to be of grace, and not a gift of God, which 
some impiously spare not to speak. Again, it were a 
contradiction to call it a gift ; buying with the penny, 
and receiving of gift, these are contrary, God taking 
at my hand as good as he giveth, taking that for which 
he cannot deny me heaven in just exchange. 

Ver. 9. Xot of xfurks, lest any man should hoast 
himself. 

In the verse before, the apostle sheweth the foun- 
tain of all saving good to be the free grace of God, 
and the qualification in us (hi/ faith) which makes us 
capable of all thnt good. Now he proceeds, in way 
of amplification, to shew that no works are of virtue 
to bring us to salvation. This the apostle setteth 
down in opposition to the corrupt judgment of the 
world, affirming that all salvation in heaven, and as- 
surance of it here, is not by works, but of the mere 
grace of God. And this he proves by the end of the 
grace of God, which is to exclude all glory and boast- 
ing in ourselves. 

Dnct. Here, then, observe, that nothing which we 
do doth merit our salvation, or is a cause procuring 
it unto us. Thus the apostle doth everywhere shut 
out the desert of works from being causes of salvation. 
God even in Abraham hath shewed us an ensample, 
who had the inheritance given him not upon working, 
but believing : ' His faith was accounted to him for 
righteousness,' Kom. iv. 22, Gal. iii. 6. And that of 
Sarah and Hagar, howHagar's sons could not inherit; 
that is, they that are according to the covenant of the 
law could not by the works of the law be justified, 
Gal. iv. 23. 

Obj. But the papists will except that they are 
works of the ceremonial law ; or if of the moral law, 
j'et such as literally only, and not spiritually, have 
conformity with it. 

Ans. But in Abraham this is refuted, whose works 
(now being justified) are debarred from being his 
righteousness before God, or giving title to the true 
Canaan. Again, the apostle doth beat all such ex- 
ceptions flat to the ground in this text, letting us 
plainly see that he understanrieth those works which 
we do now ' created in Christ,' Eph. ii. 10. And 
this legal sentence of ' Do and live,' in which tenure 
the law runneth, the apostle teacheth that it bath no 
place in the believers. But it will not be amiss, 1, 
to demonstrate it by reason ; 2, to clear the main 
objections, and so to come to the use. 

Reason 1. Our works even of sanctification cannot 
merit our salvation, because they are the motions of 
us already saved ; they are the eflccts of salvation 
already revealed in us, not the causes of that we have 



not. The Scripture knoweth not but one only way 
to salvation, which is successively promoted : ' Whom 
God justifieth, them he glorifieth,' Rom. viii. 80. 

Hcasou 2. Secondly, Works are imperfect in us, the 
flesh .Tnd spirit so striving, that the action even of 
that which is predominant is brought forth (by reason 
of this strife) with great imperfection. 

Beason 3. Infants are saved, but they have no merits ; 
for the habits of holiness are not meritorious, as being 
freely received. Salvation, therefore, is grounded on 
some other thing than works, or infants could not be 
heirs of heaven. 

Ohj. It will be granted it is so ; it is both an in- 
heritance as we are sons, and a reward deserved as 
workers. 

Ans. But this will not stand ; these two titles one 
overthrow the other : ' If of the law, then not of 
faith,' Gal. iii. 14. 

Reason 4. That for which we are accounted righteous, 
for that we are saved also ; in what our righteousness 
is grounded, in that our salvation is grounded. For 
what is our justifying ? It is the acquitting of us from 
sin and death, and accepting of us as righteous to 
life. Now how plainly the one and the other is 
gi'ounded in him, I leave it to their judgment who are 
anything experienced in the Scripture : ' God hath 
sent his Son, that we might live in him.' Ho hath 
made us righteous in him. He is ' Jehovah, our 
righteousness.' He is ' made unto us wisdom, right- 
eousness,' &c. ' That which was impossible to the 
flesh, being weak, God sent his Son, &c., that the 
righteousness of the law might be fulfilled in us,' 
Rom. viii. 3. 

Ohj. But it is objected, first, from the names where- 
of it is called, as a reward, wages, a crown, a prize, the 
penny. 

Secondly, From the covenant. 

Thirdly, From the efficiency which the Scripture 
seemeth to place in works to this purpose. 

Fourthly, From the rule after which salvation is 
distributed. 

Fifthly, From the justice of God. 

Sixthly, From the absurdities of the contrary doc- 
trine. 

Ans. 1. To the first I answer. The names of reward, 
wages, prize, &c., are figuratively to be conceived, that 
look, what the prize and crown is to him that striveth 
and fighteth, what recompense is to him that giveth 
aught, what wages to him that laboureth, the same is 
glory to him that receiveth it. Again, it is all these 
of grace, and free, not of desert and debt. 

2. Secondly, Whereas it is objected from the cove- 
nant ; I answer. We are under no covenant of works. 

Ohj. S. But the gospel saith, ' If yo mortify the 
deeds of the flesh, yc shall live,' Rom. viii. 13. 

Ans. I answer. Such promises do toll us uho shall 
live, not lehij they shall hve. Sec<mdly, They are made 
to persons now by faith already iu Christ, and so first 



Ver. 9.] 



BAYXE ON EPHESIANS. 



Ul 



justiGed and saved. That question, ' What shall we do 
to be saved '?' it saith, ' Believe.' But Christ answered, 
* Do this and live.' I answer, There are two sorts of 
promises, legal and evangelical. These are general, 
as for justification and life ; special, such as arc given 
for the exercising of faith in the believer. Now to 
know the diti'erence betwixt legal and evangelical, 
general and special, will make us see what we are to 
account of this objection. 

The legal and evangelical diflfer thus : these latter 
are made in Christ ; those other.vise for obedience full 
and perfect, performed by the person himself. 

Quest. But how do these special promises differ from 
the general in the gospel'? 

Alls. In the subject, the condition, the end. 1. 
While they are as seed, and as a way gone, which doth 
bring us to a treasure freely bestowed. 2. While they 
do increase faith, which we look for in well-doing, or 
suffering, our faith, which is an instrumental cause, 
more and more is strengthened, and so consequently 
more and more salvation is apprehended ; and thus I 
think that the word i^/d^otra should be construe!. 
They are a seed improperly, because they are the 
manifestation of our faith, after the race of good works 
glory springeth up, as if by them they were caused. 
3. When faith is the root of good works, that which is 
spoken of them must principally be referred to the 
root. 

4. To the fourth, all those places prove no merit of 
works, but a measure of glory conformable to works : 
' that I may know as I am known.' 

Quest. But why after works ? 
Alls. Because they are evidences of faith, because 
more known, and convincing; to encourage them. 

5. Ohj. For the fifth, God doth justly give us life to 
work, therefore there is that biudeth him, as deserving 
it with him. 

Alls. It foUoweth not. The justice of God is mani- 
fested, not for the dignity of the person or of the work 
he doth of debt, give the crown as deserved ; but be- 
cause he is faithful to make good what he hath freely 
promised : ' God is just, if any confess his sin,' 1 John 
i. 9. God is just, when he doth justify the wicked, 
believing on Christ. Again, there is no covenant 
which should make these things due upon working. 
Now, by their own doctrine, without a covenant they 
cannot merit. And this may be held for a conclusion, 
that in all recompense of works, if the works of the 
law could be brought to God, there is no debt in re- 
gard of the desert of the work, but only in regard of 
God's fidelity. 

The principal conditional agreement is such, where 
the condition is the cause of the thing promised, the 
accessary condition. Agreements are sucli, where we 
undertake only upon, not for, the condition, to do this 
or that. For example, serve mo by the year, this I 
■will give thee. Son, ply your book, be a good boy, 
each a house and lands shall be thine. 



Quest. But why are these not as well to be taken for 
causes as the other ? 

Alls. Because they are made to such as now by faith 
are in Christ, and have by another title the things pro- 
mised ; to the persons working, not to the work. Why 
should not the speech to my child make the condition 
the cause of his inheritance ? Because it foUoweth 
his birth. 

Lastly, To works, as evident testimonies of the 
causes, not as causes deserving. Il is not said to God, 
Give that thou hast received ; but, Give that thou hast 
promised. Nothing but God's free promise maketh 
heaven due. Now these things must be received in 
love, or else all is nothing. And motives thus to en- 
tertain them ai'e these : 

1. God's mercy, justice, glory. 

2. Man cannot be humbled. 

3. The conscience cannot be established in com- 
fort. 

But the ground of all this popish cavilling against 
the truth riseth out of ignorance. 

1. Ignorance, what works can merit. 

2. Ignorance, that this, with our glorification, is but 
one single salvation, though accomplished successively. 

3. Ignorance, that Christ and merits fight together. 

4. Ignorance, of our imperfection in righteousness 
and works. 

And thus much for this, which overthrown, all merit 
is overthrown ; for without a covenant on God's part 
grounding merit, there can be no desert with God. 

Now the things objected in way of reproachful con- 
sequence are. 

First, That we disgrace works. To which we an- 
swer, that we give them all their privileges, in regard 
of the fountain, coverture, acceptat'on, recompense ; 
everything but walking cheek by joul with Christ in 
the work of salvation ; and thus to grace them, is in- 
deed to disgrace them. 

Secondly, They say again, that we preach licen- 
tiousness. When Paul heard that objected, ' Let us 
do evil, that good may come thereof,' Rom. iii. 8 ; and 
' let us sin that grace may abound,' Rom. vi. 1, 2 ; 
we cannot wonder that we are thus maliciously de- 
praved. 

Thirdly, They say again that we take away all the 
spur of good working, and kill the heart. If I shall 
get nothing by my works, to what end should I work ? 
As good play for nothing, as work for nothing. 

If all were such mercenary minds as the papists, 
with whom it is true, no penny no paternoster, it were 
something they said, yet false ; for we teach a most 
plentiful and ample recompense of works. Here only 
is the difference : they say this recompense is grounded 
on the desert of their works. We say, in the free 
vouchsafing and acceptance of God. But, indeed, 
themselves kill the heart of all working ; for if I must 
first deserve it, then my conscience can never bo settled 
peaceably. For I can never assure myself that I have 



U; 



BAYNE ON EPHESIANS. 



[Chap. II. 



works enough, nor tbat those I have are good enough. 
When a man is here, then his heart faileth and fainteth ; 
for as good never a whit, as no whit better. Even as 
a labourer that should in the heat of his work be 
brought into doubt of his reward, he would set him 
down and say, As good play for nought as work for 
nought. 

Use 1. To let us see how our religion doth lift up 
the grace of God, and depress man ; two tokens of true 
religion. For that religion which sincerely defendeth 
the graces of God, which setteth up no rejoicing in 
man, so derogatory to the glory of God, which puUeth 
down the pharisaical feathers wherewith man prideth 
himself, and holdeth Christ so, as adjoining nothing 
which might make him in vain, that only is the right 
religion. But this doth our doctrine, &c. As con- 
trariwise, that exalteth man above himself, and de- 
tracteth from the glory of God and the praise of his 
grace, which is all in all in the matter of man's salva- 
tion, is the badge of antichrist and his devilish doc- 
trine. 

Use 2. This letteth us also see the arrogant spirit 
of the papists. When the saints have found and ac- 
knowledged themselves ' less than the least of God's 
benefits,' Gen. sxxii. 10 ; when they have cried out, 
' What shall they give to God for all his benefits ? ' 
Ps. cxvi. 12. These sacrifice to their own net, dero- 
gate from the glory of God's rich mercy and grace, 
from the all-sufficiency of Christ's merits, blasphe- 
onsly affirming they have deserved heaven, even the 
fulness of all happiness. The apostle here, we see, 
speaketh to the Ephesians now in Christ, who could 
not conceive that they might place any rejoicing in the 
fruits of Gentilism. Nay, even works of grace, the 
apostle doth so forbid rejoicing even in them, that he 
doth transfer it whollj' out of ourselves, upon that 
which God hath done for us in Christ. Adam might 
not thus rejoice, who yet might have rejoiced in works 
had he stood ; for works of grace cannot be rejoiced 
in as any way procuring causes of salvation. 

Use 3. Take no thought for salvation by works, learn 
to cast thyself by faith into the meritorious arms of 
Christ thy Saviour, and against all contradictions of 
sin and Satan (suggesting thy own unworthiness), cleave 
fast unto him as all-sufliciont for thy salvation. 

Now foUoweth the end why God hath placed the 
matter of man's salvation wholly in the free grace of 
God : ' Lost any man,' saith the apostle, ' should 
boast himself.' That no man might have any cause 
to boast. 

Doct. Obserre that there is not left anything in man, 
wherein he may rojoice as deserving salvation, Rom. 
iii. 26, 27. Having said, that ' God is just, and a 
justifier of him that is of the faith of Jesus,' he addcth, 
' Where is then the rejoicing ? It is excluded. By 
what law ? Of works? Nay, bnt by the law of faith.' 
So, 1 Cor. i. 31, having shewed what rich treasures 
come by Christ, he addeth upon it, that ' He that re- 



joiceth, let him rejoice in the Lord ; ' ' Whom believ- 
ing, we rejoice with joy unspeakable and glorious,' 1 
Peter i. 8 ; ' We rejoice under the hope of the glory 
of God,' Rom. V. 2. But there is nothing in man 
which may make him glory, as being a procurer and 
deserver of his salvation. Why so ? Because what- 
soever he is, or can do, it must be all reckoned as loss 
in this business ; for this is the end of the whole mys- 
tery of our salvation, that we might be all in God, out 
of ourselves. 

Ohj. But it may be objected, that the saints have 
boasted themselves of their works before God. 

Ans. There is a double boasting, or rejoicing in 
works : the one, as in means of procuring our salva- 
tion ; the other, as in testimonies of faith and a good 
conscience, and of a person to be saved. The saints 
never rejoiced in the former, but in this latter kind. 
Or thus, the one of reconciliation, and hope of life, 
which is grounded in faith alone : Rom. v. 1, 3, 
' Being justified by faith, we have peace with God,' 
&c.; ' We rejoice in tribulation.' The other, of a good 
conscience, which is in works. For as the fruits do 
testify of the tres, that it is good or evil, so do works 
of the man. 

Use. We see then what the papists are, and their 
religion ; for they derogate, as from God's grace, so 
from his glory, to set up boasting of man ; just phari- 
sees. 

Ohj. But the apostle seemeth to forbid it, saying, 
Why rejoicest thou in that thou hast, as if thou hadst 
not received it ? 

Ans. The apostle doth take away this, with this 
consideration, as if things were of ourselves ; but doth 
not therefore give leave to rejoice in these things, if 
we know they are given ; for he placeth our rejoicing 
out of ourselves and our gifts. 

The papists yield it inexpedient, not safe without 
sundry provisions diligently observed : as, that it be 
of good things ; that we know them of God ; that \va 
remember imperfections ; that we go forward. 

Use. Wherefore, the truth being so clear in our own 
consciences, we must learn our duties. Let our re- 
joicing before God be only in his love, in Christ ; 
glory in nothing but in the eternal love of God that 
saves us : ' We are the circumcision, which worship 
God in spirit, and rejoice in Christ Jesus, and have 
no confidence in the flesh,' Philip, iii. 3. 

Dod. Another point here to be observed is this, 
That whatsoever we receive in Christ, cannot stand in 
desert of salvation. 

The reason is plain. First, whatsoever must be 
meritorious in salvation and righteousness, must be 
given us in creation. The covenant of the law was 
stricken with Adam on his perseverance in inno- 
cency, and on the works of those strengths received 
in innocency. If a man could now fulfil all the law, 
being in Christ, he conld not challenge righteousness 
in the law. Why, but the Scripture saith, ' Do 



Ver. 10.] 



BAYNE ON EPHESIANS. 



U3 



this, and live.' True, but it meaneth, of thy own 
strength. 

Second!}', Whatsoevi-r is received in Christ, mast 
stand with grace ; for grace, Christ, faith, stand to- 
gether. But whatsoever in us should deserve, cannot 
stand with grace ; therefore, whatsoever we are in 
Christ, cannot deserve. Faith is not of doing, grace 
is not of working. 

Thirdly, If this which we become in Christ should 
enable us to justifj- and save ourselves, then Christ 
should bring us back again to the law ; but we are 
dead to the law, Rom. vi.. Gal. ii. 

Fourthly, If we should, by that wo are in Christ, 
desen-o our salvation, then Christ should make us our 
own saviours. It' Christ have deserved it, we have 
not ; if we have, he hath not. 

Fifthly, It is a contradiction to say Christ hath de- 
served heaven for us, so that he maketh us deserve it ; 
as if it should he said, One hath paid my debt for me, 
so I will pay it myself ; one hath purchased such a 
thing for me, but so that I must purchase it myself. 

()hj. But it may be said. It is no prejudice that 
Christ should merit in us, as God is more glorious 
that he doth many things mediately than if he should 
do them alone, as he giveth light but by the sun. 

Ans. This urged and granted, Christ should effi- 
ciently, TKe/oniKililtr, merit. What we come to receive 
in Christ is salvation and glory. If Christ should 
make us also by grace to deserve, then he should 
make us able to make his death in vain. Anything 
joined with Christ doth overthrow Christ. Christ 
hath not deserved that his own desert should be in 
vain. 

You may see, then, that the true scope of the text 
in a word is, to shut out the works of grace from our 
whole salvation as desert. The papists shut out all 
our works done before gi'ace, from deserving our sal- 
vation begun, our pardon of sin, and sanctification 
habitual. See how the spirit of popery crosseth the 
Scripture ; to say Christ's merit is communicable, is 
wicked, for it is as incommunicable as his person or 
Godhead ; to say this was his merit, that we should 
be able to deserve and procure, and so save ourselves, 
is a most impudent falsehood. Forgiveness of sins, 
life, salvation, he died for, that we might receive these 
things through him ; bat that we might deserve them 
for ourselves, there is not a word. 

These four false conclusions are held by the papists : 

1. 'VN'orks only of nature and ceremonial are ex- 
cluded. 

2. Works of grace are God's penny, and may de- 
serve without impeachment to his grace. 

3. Works that we have in Christ may be rejoiced 
in and trusted to. 

4. Because of Christ and his merit, our works come 
to be meritorious. 

How absurd, and contrary to Scripture and reason 
these are, I have proved ; and now I proceed. 



Vor. 10. For irc arc his ii-mkiitdiishiji, created in 
Clirist Je>:us unto (/ood uorks, which God hath ordained 
that tee should walk in them. 

The apostle having shewed that our salvation is 
only of grace, and the means by which we are made 
capable of nil saving good in Christ by faith, exclud- 
ing all causes in man, and that from the end, lest he 
should boast himself; he now gives a reason why 
God's grace is ail in all, drawn from our redemption 
by Christ. As in the first creation there was no dis- 
position in man to make himself a man, so no virtue 
in man new created to make him able to bring him- 
self to eternal life : he confers nothing to the works of 
his new creation in Christ, no motion of man's will, 
thought, or desire, or any preparatory work ; all pro- 
ceeds from the infinite creating power of God, he gives 
all. 

The scope of this verse is, first, to lay down a rea- 
son why we, by that we are, and works, cannot merit ; 
secondly, to prevent an objection touching works. 
For, works excluded, it may be asked what place they 
have, if they do not merit in the matter of salvation ? 
The apostle answers, that though they are excluded in 
case of salvation, yet they have their place ; for thc^y 
are ways in which the heirs of salvation must walk in. 

Sum. The words then render a reason, proving tbo 
matter before, describing good works from God pre- 
paring them, and from the cud of them in regard 
of us. 

The acception of the word created tcacheth us, 

1. That there is no preparant matter in us for sal- 
vation, not a capacity. 

2. What is the state of all the faithful ? New 
creatures. 

3. That wc cannot resist the work of God ; it is not 
in our power to withstand our creation, or a creating 
force of God. 

In Christ Jesus. All of us had our being in the 
first Adam. So was the second Adam the Lord from 
heaven, ^uoToih;. As in Adam radically all our lives 
were, we being in his loins, successively to descend 
from him, so in Christ is all the spiritual fife origin- 
ally, and we come to be quickened in our time. So 
that a man can no more resist his generation than he 
could his natural generation : ' Out of me ye can do 
nothing,' John xv. 5. Who is the subject of good 
works? A believer. Were not this absurd, if one 
should say, I have paid thy debt, but yet I will have 
thee pay it too ; I have bought such a thing for thee, 
yet I will give thee money, and have thee buy it too ? 
So say they, Christ hath deserved and purchased 
heaven, yet he gives us grace, which is as it were 
God's penny, and bids us buy it after. 

Ohj. But yet they may say, it is not altogether 
bootless, because it doth amplify the worthiness of 
Christ's merit, that we should be made by it able to 
merit in ourselves. 

Ans. The Cretans, though usual liars, stained not 



lU 



BATSE ON EPHESIAN3. 



[Chap. II. 



everything. How absurd is ttis, if one should say, 
it greatly glorifies the regal dignity of a king, that he 
should not only be so in his own person, but make 
all his subjects so with him ? Besides, it taketh for 
granted a notable falsehood, namely, that Christ de- 
served that we should deserve. 

What is this new creation "? It is nothing but the 
divine quality throughout man. The parts of it, as of 
the natural man, are the holiness of the soul and 
body ; the manner of bringing it forth, it is in these 
two points, in the conception and forming of it, as in 
the infant : cid conceptioiiem, there is amoris ardvr et 
coitus. 

Doct. Hence v\-e learn what all the faithful are ; 
they are ' new creatures in Chiist ;' they are such 
who are ci-eated anew, and made partakers of another 
nature than this they bring from then- mother's womb ; 
even ' a divine nature ' they partake in, as Peter 
speaketh, 2' Peter i. 4. The apostle everywhere tell- 
eth the faithful that now they were not old creatures : 
' Old things are passed away, all become new,' 2 Cor. 
v. 17. ' Ye were sometimes thus and thus, once 
darkness, now light,' Eph. v. 8. ' Such were some 
of you,' 1 Cor. vi. 11. ' ^^Tiosoever is in Christ, is 
a new creature,' 2 Cor. v. 17. ' Know ye not, so 
many as have been baptized into Christ, have been 
baptized into his death ?' Eom. vi. 3. Kenewed in 
understanding, in will, in aflfections, in all the mem- 
bers, by having them made ' weapons of righteous- 
ness,' Rom. vi. 13. 

Use 1. This doth witness to many, that they are not 
believers as yet, and therefore under wrath. A\'liy ? 
Because they live in the old man, in their old con- 
cupiscences, of hatred, pride, lust, covetousness, un- 
belief, vanities of good fellowship. Now this doth shake 
a great many who, though there is some change, yet 
there is no new creature ; there is in some the tongue 
tipped with good words, but that is all ; in other some 
an outward profession, but no power of godliness, no 
change in the heart and reins ; for whatsoever hath 
faith, is ' puri6ed in heart.' Acts xv. 9. In other 
some, a forsaking of sins by halves, as Herod ' did 
many things,' Mark vi. 20. Apt and forward some 
are in censuring such and such men, sitting on the 
skirts of many I etter than themselves ; but so long as 
the love of any sin is retained, there is no pai-t of new 
creation in that person. 

Use 2. Again, if we will be assured, that we by faith 
are in Christ, let us then be able to prove to ourselves 
that we are new creatures, that we have found the 
death and life of Christ to work in us a death of our 
corruption, and a life of righteousness : ' Circumci- 
sion is nothing, nor uncircumcision, but a new crea- 
ture,' Gal. vi. 15. 

The parts of this new creation are holiness of the 
spirit, and of the body, mind, will, affections, and 
every member of the bodj- ; he is sanctified throughout, 
1 Thcs. V. 23. In a natural creature, a part of the 



body may be wanting, but no such defect in the new 
creature. In this new creation, the person begotten 
resembles him that begets ; in his will, afl'ections, and 
inclinations, holds a suitable correspondency to him. 
Let men tiy themselves by this ; so long as men are 
so unlike to Christ, and so contrary unto him, and 
are rather like to Satan in their courses, inclinations, 
and affections, it may be said to them as, John 
viii. 41, to the Jews, ' Ye are of the devil your father,' 
rather than of God, to whom they are in all things so 
unlike. 

There are degrees of new creatures or kinds. 

Babes in Christ ; young ones ; old men, the perfec- 
tion of stature. 

We have not all a like measure of grace ; but God 
giveth men graces answerable to their callings, afflic- 
tions, and crosses. God fits his graces according to 
the exigent of the person. 

Again, God giveth graces and strength according 
to the means of growth in proportion. A man living 
long nnder means, yet a novice, a babe, in respect of 
the proportion of the time he hath been a new crea- 
sure, may be stronger than he ; as the poor woman 
that cast her mite into the treasury, gave more than 
the rest, not in quantity, but in proportion. Thus 
the Hebrews, chap. v. 12. 

The signs of this new creation are, 

1. Change ; as in every generation there is a great 
change, as in creation of the world, when out of the 
confused chaos was drawn this beautiful frame of the 
world ; such is the change in forming of the new 
creature in Christ ; of a sinful, ignorant, and wicked 
man, he is made holy, glorious, righteous, light in the 
Lord. 

2. Spiritual motion in the heart ; for when the seed 
of grace is cast into the dead soul of a man, presently 
itbeginneth to move towards God; he finds a heavenly 
disposition of heart to seek God. 

3. A hungering desire after the sincere milk of the 
word ; a note of a new-born babe, 1 Peter ii. 2. 

4. Desire to draw o\\ others to grace, i Life, when 
grown to strength, is generative ; so it is in all who 
are quickened with the life of Christ ; they labour to 
breathe the same life into others, especially when 
come to any growth in grace. 

Uw 3. This letteth us see the wretched folly aud 
madness of many, who will not stick utterly to deny 
this point of themselves ; they are no changelings, the 
men they were ; and wise ones think it would argue 
them to be of gi-eat levity, if they should be ashamed 
of the ways to which they have still accustomed them- 
selves. They count it fond, fickle hghtness not to 
keep on the same course, to be more devout, more 
curious, and circumspect, shy of their companions to 
which they are inhauntcd. This they account an nn- 
staid fondness, and a fruit of an unsettled brain. 

]\'orkiii<inship created. Doct. This doth teach us 
that in the whole work of man's regeneration he doth 



Vee. 10.] 



BAYNE ON EPUESIAXS. 



Ii5 



neither confer anything, neither is able to resist the 
same, for the property of a creation is this, that it 
neither is holpen nor can be resisted by the thing 
created. Created is taken properly or figuratively ; 
properly, to bring things which are not to being ; or it 
RJgnifieth to bring things which have a being, to a 
better being. Thus the psalmist prayeth, ' Create in 
mo a clean heart,' Ps. li. 10 ; but here it is not thus 
taken. But as in the creation, so in the regeneration ; 
the Lord doth bring us from no beiug in regard of 
grace to live the life of grace, and therefore his creating 
force, as it is nothing furthered, so cannot it be re- 
sisted by us : ' He calleth the things that are not as 
if they were,' Rom. iv. 17. There is not any power 
in us unto these things : ' The natural man cannot 
conceive the things of God.' ' None can come to me 
unless the Father draw him;' and therefore the church 
saith, Cant. i. 4, ' Draw me, and I will follow thee.' 
There is no power, whether that which sheweth itself 
as not hindered, as sight now looking on a thing, or 
that which, though hindered, it doth not work, yet 
the power is safe ; as a man asleep, though his senses 
inward and outward cease to work, yet he hath power 
both to reason, to see, and hear. Now, there is no such 
power ; for the life of God, which is the soul of the 
spiritual man, from which all faculty should flow, as 
the powers natural do from the soul, this life of God 
is utterly extinguished ; nay, there is throughout an 
utter enmity crept in, so that the understanding counts 
as foolishness the wisdom of God ; the will is enemy- 
like atlected to the things of God. 

Ohj. JIan being able to add nothing, yet he may 
choose whether he will come. 

Aiis. As absurd. We are ' a workmanship created 
of God.' Now, unless we make the creating power of 
God resistible by the corrupt will of man, which is 
exceeding absurd, we cannot think that howsoever his 
will is in itself afl'ected (for so we yield it), we cannot 
think how he should have power in eflect to withstand. 

True it is that God doth not so convert as to de- 
stroy the liberty of will ; but thus be saveth, not by 
leaving this creating virtue in the sway of man's plea- 
sure, but by extending it so efleclually that it maketh 
a man of unwilling willing. 

Use 1. Against the papists in point of free will, 
merit of congruity, &c. 

2. To let us see that all is of God. If he hath 
created, then we were as a mass receiving : ' It is he 
that hath made us, and not we ourselves,' Ps. c. ; 'He 
is the potter, we the clay.' 

His iiorkmanship in Christ. Doct. Here, then, mark 
who is the author of our new creation ; even God. It 
is not the power of a man, but the creating force of 
the Almighty is put forth in this business. It is a 
work of the infinite power of God. The Scriptures 
are plentiful to prove it : John i. 13, ' We are begotten, 
not of the lust of the flesh, nor the will of man, nor of 
blood, but of God,' through the immortal seed ; 



James i. 8, ' Of his own will begat he ns by the word 
of truth ;' 1 John iii. 9, ' lie that is bom of God, sin- 
neth not.' This is the joint work of the whole Ti iuity, 
the Father, Son, and Holy Ghost : ' Every good gift 
Cometh down from the Father of lights ;' ho ' of bis 
own good pleasure hath begotten us,' James i. 17. 
Of Christ you shall hear afterwards : ' One Lord, of 
whom are all things, and we by him.' Of the Spirit : 
' Uuless a man bo born of the Spirit and water,' Jolin 
iii. 6. And there is no power but of God that could 
create us, for there must be a power greater and 
stronger than the powers of darkness. There must Le 
a quickening virtue which can bring life out of de;itli, 
which none can do but he that is essentially life. 
Again, if the creation of heaven and earth were an in- 
communicable work, how much more this, which is far 
more glorious. 

Obj. But the ministers of the gospel are said to en- 
lighten the eyes, and to turn from darkness to light, 
from Satan to the living God, Acts xxvi. 18. 

Ans. We do irithout, that which God doth imrardlij 
alone. We say. Arise, but it is God that quickcueth. 
The word of itself is but a dead letter ; but when God's 
Spirit goeth with it by a quickening power, then it 
becometh an immortal seed in the heart to conceive 
and form the new creature. No power or virtue, no, 
not the word or sacraments, can produce such a blessed 
efiect, except God himself put to his own hand and em- 
ploy his own infinite power ; they can never beget in 
a man a new mind and heart : ' Who is Paul, and who 
is Apollos ?' 1 Cor. iii. 5. ^^'hat, are all the ministers 
in the world available to make a Christian ? Alas, 
they are but men like ourselves : ' Paul may plant, 
and Apollos water, but it is God that giveth the in- 
crease.' ' That your faith and hope (saith Paul) may 
stand, not in the wisdom of man, but in the power of 
God.' 

Fse 1. This letteth ns see the inestimable dignity 
of the saints, that they are a most divine generation, 
a heavenly company. Even in this regard the world 
counteth it (and deservedly) a great thing to be of the 
blood royal, or bo nobly descended. But all this new 
creature in thee cometh from the immortal seed of the 
word, and from the efficacy of God himself begetting 
thee ; in which respect the meanest of God's children 
doth as far outstrip the greatest princes and monarchs 
in the world in glory and honour, as the state of the 
poorest bridge-beggar is inferior to the greatest poten- 
tates upon the earth. 

Usi\ Again, it doth teach us to whom we are to as- 
cribe whatsoever we are. We must sing with the 
faithful : ' Not we ourselves, but the Lord's hands 
have made us to be his people, even the sheep of liis 
pasture,' Ps. c. 3, for so the new creatures are some- 
times called. Yea, this letteth ns see on whom wo 
must depend for the promoting and preserving of this 
creature, for it is his part to govern and preserve who 
doth mightily bring forth ; he beginncth, he must end. 



14G 



BATNE ON EPHESIANS. 



[Chap. II. 



Shall God travail, and not bring forth ? If we be 
lumps of flesh nnshapen, he can form and fashion us 
' from glory to glory by his Spirit,' 2 Cor. iii. 18. 

In Christ. Duct. Here we see in whom it is. 
Though all our salvation is ascribed to God, yet the 
person in and by whom we come to have these things 
is Christ Jesus. And it doth not only note the order 
of working, but it noteth who is, as it were, the root 
in whom all the heirs of life are framed ; yea, it noteth 
to us the merit of Christ, that hath procured this for 
us with God, and the efficacy of Christ Jesus, who is 
a quickening head, in due order reviving every member. 

1. For, first, before we come to have this life of 
God dwelling in us, the Lord hath after a sort wrought 
in Christ ; for as all of us had life given us in Adam 
radically (yea, those that have not yet being), so that 
they shall descend from him by carnal propagation, so 
God hath made Christ a common stock, from whom 
he will have every one to draw life, which is treasured 
in him, not that carnally they must descend, but by a 
spiritual ingi-afting of them into him. In him, there- 
fore, as a second Adam, hath God created us again. 

2. But this is not all, for even in Christ we have 
this, not only because it is first laid down in him, but 
because he hath deserved we should be made by God 
new creatures. Because God hath in Christ first 
' reconciled us to himself,' 2 Cor. v. 18, Christ did give 
his life for the life of the world. 

3. Again, in Christ, because he doth efi'ectually apply 
this unto us, and in our time doth quicken us. He 
is that ' quickening Spirit,' the Lord from heaven,' 
1 Cor. XV. 45. 

Use. So then this doth teach us that God by Christ 
hath quickened us. How greatly are we bound to him ! 
for it is but speaking the word and it is done, in the 
first creation of all things. Here more is required : 
the giving of his Son, sending him down from heaven, 
not sparing him. Christ did not saj'. Be sared, but 
endured words.* stripes, yea, an accursed death, that 
he might be a treasury of these things for us, and a 
dispenser of them unto us, when we first come to have 
spiritual being. 

Unto good xrorks. Doct. 1. Here many things must 
be marked : first, how that the new creature and new 
works go together. The one cannot be severed from 
the other. When once we come to put on the new man, 
wo shall then find that our actions shall be reformed. 
This might be shewed in every new creature. Look 
at Paul : instead of persecuting the gospel. Gal. i. 23, 
when he was converted, he preached the gospel : in- 
stead of persecuting the professors of it, he did with 
joy suffer for it, and did gather with diligence to re- 
lieve the necessities of Christian professors. Instead 
of conversing in the flesh, he 'had his conversation in 
heaven ' while he was on earth, Philip, iii. 20. If one 
be ' risen with Christ,' then he will ' seek the things 

* Qu. 'wounds '?— Ed. 



above,' Col. iii. 1, of which he hath been careless; 
then he will labour to mortify his corruption which he 
hath cherished, then he will think, speak, and work 
righteously ; for as the natural life doth work forth in 
his actions, in sense, motion, breathing, and in dis- 
course, so this life of God cannot be idle. This in 
the new creature of the heart will be working, breath- 
ing itself in spiritual sighs and groans. And look, af, 
on the contrary, the old man hath his works, Col. iii. 
9, ' Put oft' the old man, with his works,' so hath this 
also. Grace, it is called a law, Rom. vii. 23, because 
it doth command in a man ; he cannot sin, ' for the 
seed abideth,' 1 John iii. 9, and sets him about works 
which are suitable to it. What are these works ? 
The putting ofi' all evil, ' flying the corruptions in the 
world through lust,' 2 Peter i. 4, keeping our souls 
unspotted of the sins of the times, the working of 
righteousness. Now, all righteous duties are either 
obedience to things commanded, or Christian sufi'ering 
for Christ and for the gospel ; in both is the new crea- 
ture employed. 

Use 1. Many hence are reproved, who will dream 
that their hearts are good, while their actions are 
naught, as if God did make a new creature for old 
works : ' If j-e were of God, ye would do the works of 
God.' 

Use 2. Again, it doth let us see how we may know 
that we are made new creatures ; even thus, if we have 
good works. God cannot have the heart while the 
devil hath the works, following our own hearts, swear- 
ing, Ij'ing, &c. A good tree will have good fruit. Out 
of the evil heart come adulteries, murders, and idle 
talking, fellowship with the unfruitful works of dark- 
ness. As is the fountain, such will be the streams 
that flow from it. 

When corruption so far prevaileth to carry men 
after the pleasures of sin, vanities of the times, eagerly 
seeking the commodities of this life, with neglect of 
things heavenly, these cannot stand with this new man. 
Many think if they can [say] the creed, have Chris- 
tendom, be orderly churchmen, say the Lord's prayer, 
receive at Easter, they think this is Christianity 
enough, and that now they have learned Christ, and 
are become new men. As for putting off sinful lusts, 
to which naturally their hearts incline, they think it 
needless, and that God who hath made and knowcth 
our natures doth not expect that we should be free 
from that which is a nature in us ; but this is to got 
our lesson by rote ; he that crucifieth not his natural 
lusts and inclinations hath no union or communion 
with Christ. 

But.if any weak soul should think, because they feel 
sin raging in them, and themselves captives to it, that 
therefore sin is not mortified in them, and that their 
state is as yet the same ; you must know it is one 
thing not to have our sins mortified, another thing not 
to feci any stirring and moving of it in us. It is said 
trulv then to be killed, when that is done, on which it 



Ykr. ]().] 



BATNE ON EPHESIANS. 



U7 



will (lie in time, though it take on a while. Ho that 
feeleth it a burden desireth to be set free from it, that 
renewelh his faith to Christ, who is made of God his 
sanctilier, and restcth on him to see all these works 
of the devil utterl}' dissolved ; he is a now creature in 
Christ ; for this contradiction of flesh and spirit 
argueth a double nature included, whereof none arc 
pai'takers but such as are lorn anew of God, and truly 
sanctified. 

Ihicl. 2. Observe, secondlj', in that he saith, ice 
tiie created niilo pood tioihs, when it is that we come 
to have good works, even when we are made new in 
Christ. Before that a man come to be new in Christ, 
he cannot do anj-thing, not only not meritorious, but 
anything which is good. ' Out of me ye can do 
nothing,' John sv. 5 ; you can bear no good fruit, 
such with which God, the husbandman, is pleased. 
Nay, no deed that is answerable to the law of God can 
be done before we be anew created. ' 1 will put my 
Spirit into you, and take away the heart of stone, and 
give you hearts of flesh, and will make you to walk in 
my ways,' Ezek. xxxvi. 2G, 27. The doing of God's 
commandments doth follow the circumcision of the 
heart ; for the law is spiritual, and nothing that is not 
spiritually good can be conformable to the law. We 
are a new frame, created of God to good works. Now, 
therefore, till a man come to be a new creature in 
Christ, he is not able to do anything that is good. 

And if the things which are necessary conditions of 
a good work be considered, it will be more plain. It 
must be done, 

1. From the heart. 

2. In the obedience of faith. ! 
8. To God's glory. 

1. For of the heart Christ saith, ' Out of me ye can 
do nothing;' and James, chap. iii. 11, 'Can clean 
water come out of a muddy fountain ? Can a man 
gather figs of thorns ?' 

2. In obedience ; for otherwise it is not any ser- 
vice of God, and to right purpose. All the contrary 
discourse doth lean upon a false supposition, that there 
is a strength of nature in innocency, without grace 
superadded, that is proportionable to work a work 
answerable to the law. For this is false, that nature, 
without the grace of the Spirit, is able to do a work 
answerable to the law. 2. If this were, yet this is a 
second false supposition, that these may be found any- 
where not weakened ; for this never was, nor never 
shall be, God giving at once with the natural being a 
supernatural quality of grace. 

8. And for God's glory, the apostle is express : 1 
Cor. X. 81, ' Whether ye eat or drink, or whatsoever 
ye do, do all to the glory of God.' 

Use 1. This doth serve to confute the papists about 
their works of preparation to the grace of God,' &c. 

I'sf 2. To let us see when we come to work good 
works, even when we are made new creatures. 

Obj. But it may bo asked, Low they can be called 



good works, seeing the best have their defects and im- 
perfections. 

Alls. Because they have both a purified fountain. 
' To the pure all things are pure,' Titus i. 15, and be- 
cause they have a coverture in regard of all their want; 
both of these faith doth give, ' but without faith it is 
impossible to please God,' Heb. xi. C. Faith maketh 
the person acceptable. ' The Lord hath respect to 
Abil and to his ofi'oring, but unto Cain and his 
ofllring ho had no respect,' Gen. iv. ' Now by 
faith Abel ofl'ered a better sacrifice than Cain,' Heb. 
si. 4. 

Use 3. It doth let us see what to think of most of 
our good deeds. They are but shining vices ; they 
are such as shall be indictments against us, if they 
proceed not from a renewed nature. 

Obj. But some will say. If it be so that the best 
works of unregenerate men are sin, then it seems un- 
lawful for him to pray. If he pray not, it is condem- 
nation ; if he pray, it is no less. 

Ans. He is bound to pray, but not to sin in prayer. 
The second commandment cnjoincth to bow down and 
worship God in prayer, and the third binds him ever 
to do it well, lest he pray in sin, and so take God's 
name in vain. What then must he do ? Only the 
grace of repentance can reconcile these two, and make 
him acceptable to God in all his works he takes in 
hand. 

Doct. 3. In the third place, we must mark a not- 
able motive to good works, that they are the very end 
of our creation. For look, as we plant our orchards 
to this end, that they may bring us fruit, so doth the 
Lord plant us ; and this is his purpose, that we may 
bring him fruit. Hence are his people called ' trees 
of righteousness, the planting of the Lord, in whom he 
may be glorified,' Isa. Ixi. 8. ' Herein is my Father 
glorified, that ye bear much fruit,' John xv. 8. This 
is the end why he hath so dearly bought us, ' that 
we might serve him in holiness and righteousness ;' 
' that we might be a peculiar people, zealous of good 
works,' Titus ii. 1-1. God doth not give to us his life 
to leave us idle or ill occupied. If God find not these 
with us, he will cut us down as superfluous and unpro- 
fitable branches, fit for nothing but to make fuel for 
the fire of his indignation. This is one of the special 
ends of all that ever God did for us in the work of 
grace : 1 Peter ii. 9, ' Ye are a chosen generation, a 
royal priesthood, a holy nation.' To what end ? 
' That ye might shew forth the virtues of him that 
hath called you out of darkness into his marvellous 
light ;' that ye might show forth by these graces God's 
own virtues, that ye might resemble and express the 
graces of God himself. This, I say, makes much for 
God's glory ; it is the special thing that we must aim 
at, that we may express his holiness, and so glorify 
our heavenly Father. ' Let your light so shine before 
men, that they may see your good works, and glorify 
your Father which is in heaven,' Mat. v. 16. ^ 



14 8 



BAYNE ON EPHESIANS. 



[Chap. IT. 



Use. This teachetb us then, that we honour and 
glorify God in, by, and with our graces. Hast thou 
faith ? Honour God with thy faith, shewing the works 
thereof. It is reason that every one should have the 
honour of his own. This is the ground of the apostle's 
exhortation, ' Glorify God in your bodies, and in your 
souls, for they are Christ's,' 1 Cor. vi. 20. This 
should provoke us to walk worthy our high and holy 
calling. God hath made thee a glorious creature, and 
for glory ; therefore shew forth thyself, and carry thy- 
self in all thy ways worthy of that glory that God hath 
expressed upon thee. Let God reap where he hath 
sowed. God hath sowed upon thee, in thy new crea- 
tion, the seed of glory with a very plentiful hand ; 
therefore let him reap abundance of glory from thee 
in thy heart and life. Search and seek, and enter into 
that inquiry of the prophet in the 116th Psalm, ver. 
12, ' What shall I render ?' &c. All his glory is upon 
me, the glory of his infinite wisdom, mercy, goodness. 
What shall I render to the Lord for all this ? Upon 
this meditation, say with the prophet, ver. 13, ' I will 
take the cup,' &c. We see plainly that other creatures 
they glorify God in their kind ; they fulfil the law that 
is imposed upon them in their creation, that is, in 
their kind, to glorify God ; man only, that hath the 
greatest cause, and best means, he only comes be- 
hind. 

Note. Note here, in that he saith, in CJirist Jesus 
unto good icorks, noteth him as a patient, and matter 
of all our blessedness. In Christ, that is, by being 
ingraffed into him by faith. In him, that is, as the 
immediate worker from the Father. 

The first, when he speaketh of things done by God 
absolutely, without respect of application in us. 

The second, when he speaketh of such benefits as 
we find now being in Christ. 

The third, when he speaketh of things already 
wrought in us, as when the right hand doth lift up the 
left. The soul, which putteth itself forth in the head 
and foot, is the cause of it ; but not as it is in the head, 
but as it putteth forth the faculty of moviug in the hand. 
So the Godhead, absolutely considered, of the Father, 
may be said the author of the whole work of our re- 
demption ; but yet this cometh to be done by the God- 
head immediately, as it is now considered in the per- 
stn of the Son. We must look at these things as 
we do at the sun ; if we will see it more fully than our 
eye can bear, we are blinded with brightness. And so, 
if we pry too curiously into such things, our sight will 
be dazzled with unsearchable glory. Christ is the 
second Adam. As from Adam by propagation we re- 
ceive our being, so from the second Adam, who is a 
quickening spirit, the Lord from heaven, we have all 
the spiritual being of our whole persons. God doth 
not work in us, but through Christ. Whatsoever God 
the Son did do in his own flesh, the Father, in the 
moving of it, did it, and the Spirit did it. But yet 
immediately the second person did it as being nearly 



knit by unity of nature, which neither the Father was 
nor the Spirit; so whatsoever is done in us, the Father 
doth, and the Spirit doth it but in Christ, and from 
Christ, as who is more immediately coupled to us than 
the Father and the Spirit. We have neither their 
communion nor, by consequence, their working, but 
by means of the Son. 

Use 1. We do see who it is that doth work all our 
works for us ; he that giveth the work must be glori- 
fied. We must come to God if we do a public duty; 
if a private, in which we have any comfort, to bless 
him that had prepared such a thing for us his unpro- 
fitable servants. 

Use 2. We must learn to stay ourselves on Christ 
when we have not those good things, nor cannot ac- 
complish them as we desire ; for who can receive any- 
thing which is not given him from above '? But this 
comfort must be applied where there is in the con- 
science testimony of true desire and acceptable dili- 
gence. 

Use 3. Thirdly, It doth teach us to expect the 
Lord's defence, and to endure, according to his will, 
all such ways as by event and his word we can gather 
to be prepared by him. 

M'hich God hatJi prepared for ris to iralk in. He 
describeth good works in way of prevention, ' which 
God hath prepared.' 

In what things this standeth. 

1. In predestinating these things. For so we may 
see that Paul, Kom. i. 1, and Jeremiah, chap. i. 5, 
and others, the calling, and works of their calling, they 
were prepared for them before they were in the womb, 
by God's predestination. Yet thus far of every work 
it may be said, God in some sort doth pre-ordain: 'I 
create the smith,' Isa. liv. 16. 

2. That God doth in the commandments reveal 
them unto us, and this is a way wherein our works 
are prepared to our hand ; for the law of God doth 
rule them out before our eyes. 

3. God hath set us samples, both his own and his 
children's. 

4. God doth give the concourse of grace, which 
maketh able for this or that work. 

5. He doth excite the will, for such is our dulness 
that we must have our will raised by him to will. 

6. Again, he doth preserve us, that now, willing, we 
may work ; and all these are included in this word pre- 
pared. 

To ttallc in. Not like Herod, sometime to step 
this way, to set forward only for a spurt, and so sit 
down ; for to u-alk is a progressive motion, a going on, 
to have our whole conversation in them. 

Doct. Observe, then, we must walk in those ways 
that are prepared of God. ' Enoch walked with God,' 
Noah ; David, ' I will walk in the uprightness of my 
heart in the midst of my house,' Ps. ci. ' Pass the 
whole time of your pilgrimage in fear,' 1 Peter i. 17. 
Our life must be a tracing of the commandments ; we 



Ver. 11.] 



BATNE ON EPHESIANS. 



U9 



must not salute the ways of God as chapmen coming 
to fairs. We must walk in the ways of God, Ps. cxis. 
He that still wins not, loseth. ' I press forward,' 
saith Paul, Philip, iii. 14. This is certain, that man 
that comes in this life to the end of his walk, and there 
sets down his rest from going further, ho never as yet 
set right forward in the way to heaven. No, God's 
children are walking children. The apostle calleth for 
it of the fonvardest : 1 Thes. iv. 1, 'Abound more 
and more ;' ' Let him that is holy be more holy still,' 
Rev. xix. ; ' Work out your salvation,' Philip, ii. 12. 
Men in the world may come to such contirmcd estates 
that they may give over trading, and live commodi- 
ously on things already gotten ; but it is not thus with 
the soul, which, where it ceaseth to profit, waxeth 
worse. 

Use 1. As thon wonldst have comfort that thou art 
a new creature in Christ, made alive by the Spirit, try 
it by this, how thou walkest. Look not so much upon 
that thon doest at some times by fits and starts, but 
look to thy walking, how thou goest on ; what increase 
of faith, what strength thou gainest daily against cor- 
ruption ; what spiritual liveliness and power to wrestle 
against temptations, and to withstand and overcome 
the lusts and rebellions of thy heart ; how thon dost 
hold on in the constant practice of holy duties ; how 
dost thou gather strength to the inner man ? how is 
thy knowledge bettered, thy love inflamed ? &c. These 
are the lively motions of the new creature. He is not 
said properly to walk, who can go twice or thrice about 
his chamber, stir himself on some plain ground for a 
quarter of an hour, but he that can go ou strongly 
and freely upon a hill in ways uneven ; so Christians, 
who can go while God maketh their way iuoflensive, 
putting everything by which might hinder, but pre- 
sently give over if aught disturbeth, they are not come 
to this walldug in those ways which God hath pre- 
pared for his. 

Use 2. Wherefore let us strive forward, exercise our 
faculties we have received, and look to him who hath 
said, he will ' put his Spirit into us, and make us walk 
in his commandments.' Because we feel it painful to 
the flesh when we are in spiritual duties, hence it is 
that we choose rather to sit still than to feel disturb- 
ance. But even as aching limbs are recovered by ex- 
ercising of them (use limbs and have limbs, as we say), 
and are lost by the contrary, so it is here ; we sh;ill 
outgrow these spiritual infirmities, if we will hold on 
in practice, and keep a constant walk with God in the 
ways he hath appointed to us ; for mere walking is 
not fit for the new creature : ' Thou shall not turn to 
the right hand nor to the left,' but thou must obey 
that voice behind thee, saying, ' This is the way, walk 
in it,' Isa. xxx. 21. Many walk in ways, but better 
be asleep on their beds. Ye are children of the light, 
walk so ; this maketh the way of a Christian a strait 
way, a naiTow gate, because it is thus straitly im- 
paled and hedged in ; there is not elbow-room in it 



for corruption, and sensnal lusts, and lawless thoughts, 
to sport themselves. 

Ver. 11. Where/ore remember, that ye being in lime 
past Gentiles in the Jlesh, and called Uncircuincision of 
them which are called Circumcision in the Jlesh made 
with hands. 

Where/ore, a note of inference ; thus, 

Whoso, being dead, come to be quickened in Christ 
as their head, they, whatsoever they have ibeen, are 
near citizens of the household, the temple of God. 

But you hath he quickened ; crpo, itc. 

Now this is set down by way of exhortation and 
application. 

llemcmlcr. And that he might the better imprint 
the benefit, he doth amplify it by their former condi- 
tion in Gentilism. In this verse and the next, their 
former condition is set down either generally or more 
specially. Generally, they were Gentiles in the flesh; 
the special difl'erenccs following upon it, 

1. They had not the seal of God's covenant. 

2. They had not the foundation of God's cove- 
nant. 

3. They had no communion with the church. 

4. They had no propriety in the covenant, or pro- 
mulgation of the covenant. 

5. Without the benefit of the covenant, the thing 
hoped for. 

6. Without God. 

Now in this verse we are to consider, 

1 . Of the general difi'erence of the Jew and Gentiles 
in the flesh. 

2. It is to be marked that they are called Uncir- 
cumcision, whether they were rightly so called. 

3. What was the principal note of people distin- 
guished from people ; the sacraments. 

4. The description of circumcision, there being two 
parts or kinds, inward and outward. 

The thing is, 1, propounded ; 2, proved from verse 
14th to the 19th ; 3, amphfied. Propounded, ' In 
Christ you are near.' 

(1.) He who is the author of all peace twixt man 
and man, in him yon are made near; but this is 
Christ. 

(2.) He who hath made us into one, and abolished 
all enmity twixt man and man, and God and man, 
' that he might make us one man, and reconcile us 
to God,' he is the author of our peace ; but this is 
Christ, ver. 14-16. 

2. He thus proveth it : whosoever hath published 
our. peace, ver. 17. 

8. He in whom we find entrance to the Father, he 
is our peace, ver. 18. 

Doct. In general observe, there must be a remem- 
brance of our miserable condition by nature. The 
Lord, for this cause only, doth leave a stink of sin in 
us, which may break out often to our heaviness. Now, 
instead of setting down this by way of conclusion, he 



150 



BAYNE ON EPHESIANS. 



[Chap. II. 



delivereth it in an apostolical exhortation, with appli- 
cation to the persons whom he exhorteth. 2. The 
thing he would have rememhered, twofold : 

1. What they had been. 

2. What they were. 

Now this latter part in the verse, to the end of the 
chapter, is proved and amplified : proved to the 19th 
verse, amplified from thence to the end. 

Doct. Here then, fii-st, in general we see what is the 
duty of the ministers of God ; even this, to open unto 
you what you are by natiu'e, and to prompt with new 
remembrance of it when now you are converted. Thus 
Paul to the Corinthians, having said that no whore- 
mongers, murderers, covetous, extortioners, and drunk- 
ards shall inherit the kingdom of God, he telleth them, 
' Such were some of you : but ye are justified,' &c., 
1 Cor. vi. 11. So Titus iii. 3, ' We in times past 
were disobedient, deceived,' &c. So Paul tells the 
Romans at large, ' Ye were the servants of sin,' &c., 
Rom. vi. 17. 

For this is, 1, a gi-ound of meekness towards others. 

2. Of stirring up groans. 

3. Of tasting the benefits of redemption. 

4. Of provoking to fruitfulness : Rom. vi. 19, 'As 
ye have given yom- members servants to uncleanness, 
and to iniquity ; so now give your members servants 
unto righteousness in holiness ;' 1 Peter iv. 3, ' It is 
sufficient that we have spent the time past after the 
lust of the Gentiles,' &c. 

5. Again, it is the ground of a holy blush, with 
which all must walk before God. It is a good salad, 
and maketh Christ with his benefits relish better. 

' AMiat fruit have you in those things whereof ye are 
now ashamed ?' Rom. vi. 21. In Paul was a remem- 
I ranee of that he had been ; whereupon he was so 
humbled, that he hung down his head, as denying 
himself worthy the name of an apostle, 1 Cor. xv. 9. 

6. It is also a special furtherance of God's glory, 
■which cannot he safe if his works should not be had 
in remembrance. The Lord forbade the Israelites to 
forget what things he had done ; how he had cast out 
nations, taken them from bondage ; for this end, that 
it might be remembered. Hence it is that the name 
of that converts have been, is continued upon them. 
Matthew is called the jmblicaii, though now he was not 
so ; Simon, tlie leper. 

Use. This must not be heavy to any to hear of, and 
it must be practised by us all, to remember what we 
are and were before God taught us to know him in 
C'brist. We must not, with the priest, forget our old 
clerkship ; we must still carry in mind our natural 
estate ; this will make us thankful, diligent, and 
humble. 

Gentiles in the flesh. In conniption, in the flesh in 
regard of the outward man, rejoicing in the llesh ; a 
profane nation, without the seal of the covenant in 
their flesh ; this is put diay.cirr/.uie, yon Gentiles, not 
of us Jews. Mark, further, that he saith, These were 



called Uncircumcision, of the Circumcision in the flesh 
made with hands. This dill'erence fi-om God's people 
was in name ; diversity of names beseemeth diversities 
of people separate in religion. Now the Jews and 
Gentiles were severed both before God, and one from 
another ; they have interchangeably, passing betwixt 
them one and the other, names of difi'erence, chcum- 
cised and uncircumcised. The Lord's people, while 
that unity continued, were one uniform name together; 
when they gi-ew into divers sects, then likewise they 
grew to diversity of names within themselves, as 
Essenes, Scribes, Pharisees, Herodians, etc. So in 
the New Testament, there was but one name to the 
professors of Christ Jesus ; first Jisciples, which at 
Antioch was fitly, and with the confession of the mouth 
which tendeth to salvation, changed to the name of 
Christians ; and this continued. The apostle, there- 
fore, when men would bring in new heads of families 
after theirs, dealeth roundly against them, 1 Cor. i. 
12, 13, shewing why they were not thus to distinguish 
themselves one from another in regard of such to whom 
they did adhere ; and justly, for shall we be such as 
are in one body and one spirit, one hope of calling, 
one Lord, one baptism, one God the Father, may not 
one name serve the turn ? A^'hat if there be some 
accessarj- difl'erences, shall they be able to change the 
name ? The better, not the greater part, must give 
the denomination ; therefore it is lamentable to see 
how full the Christian world is of names importing 
difi'erence ; of Puritans, Formalists, Calviuists, Lu- 
therans. The Gentiles called the people of God one 
name, the people of God called them another. But 
let not us, who are all his people, have diversities of 
names one for another : ' K ye bite one another, and 
devour one another, take heed ye be not consumed 
one of another,' Gal. v. 15. And it is pity there is 
no more kissing of the main thing in which we con- 
spire, and mutual toleration of lesser matters in which 
many are diversely minded ; for in some cases tolera- 
tion may be used without sin : Philip, iii. 15, ' As 
many as be perfect, be thus minded : and if ye be 
otherwise minded, God shall reveal even the same 
unto you ;' which I speak out of the simplicity of my 
judgment, not desirous to give the least wipe on one 
side, or to insinuate on the other. These names are 
naught, they are breaches of the commandment ; and 
as they are bred of variance, so they cherish dissen- 
sion, which is the viper that eateth through the bowels 
of the church. It is the solace of the enemy, open or 
secret ; let us therefore bury them. 

Again, you must mark, that amongst many things 
which might have been chosen, this is it that maketh 
the difl'erent denomination, even circumcision. 

Doct. Whence observe, that the sacraments of the 
church are principal bonds of the union of it ; the not 
communicating in them a most special difi'erence : 
1 Cor. X. 13, ' We are all baptized into one Spirit.' 
When the apostle, Eph. iv., reckoneth up the grounds 



Ver. 12.] 



BAYNE ON EPHESIAXS. 



151 



of unity, this is ono main one, baptism ; and we see 
here that the conjunction of God's people, and their 
disjunction of those that were not, are set down from 
communicating in circumcision. There are many ends 
of the sncrament ; for they are seals of the covenant, 
they are bonds obliging us to thankful obedience, they 
are cords of love and notes of distinction ; and so was 
this of circumcision ordained to distinguish the people 
of God from others uueircumcised. 

Use. This, then, must be a ground of knitting, even 
unity in sacraments ; because, ' though many, yet wo 
are one bread, one body,' 1 Cor. x. 17. ' We are 
baptized into one,' Christ Jesus. 

Again, we see how Christendom doth distinguish us 
from all Turks, pagans, all without ; yea, in this point 
the papists and we differ, who have sacraments that 
are not bonds of faithful people together, many of their 
sacraments not agreeing to many that arc faithful ; 
who take away the cup that we all are commanded to 
drink,'that wo may, through communion in that blood, 
have the Spirit, which coupleth everj- member to- 
gether. 

The last thing to be marked is, the manner in which 
these things are set down, to be circumcised in the flesh 
made with hands. 

Docl. 'WTionce wo must mark, that there is an out- 
ward action in the sacrament upon the outward man, 
which must be distinguished from the inward action 
which God worketh on the soul. This circumcision 
was a seal of the righteousness of faith, yet what the 
ministry of man did in it, the first institution will tes- 
tify to Abraham. And, Exodus xii. 48, Lev. xii. 3, 
there being a further action to be looked for, Moses, 
in Dent. x. IG, and the scripture of the New Testa- 
ment doth distinctly set down a double circumcision : 
one ' of the llcsh, in the letter, made with hands,' 
Horn. ii. 28, 29 ; ' circumcision of the flesh ; and cir- 
cumcision of the heart,' Col. ii. 11, which here are 
expressed, not made with hands, but of God. Thus 
it is in baptism ; wo must know that there is an action 
of man reaching to the flesh, the washing away of the 
filth of it, 1 Peter iii. 21 ; and an action of God, which 
washelh the conscience from the guilt of dead works, 
a baptism of water and of the Spirit, outward and in- 
ward. Not that there are two baptisms ; but there is 
one baptism, which is distinguished into the outward 
and inward actions, as parts of one entire baptism. 
Even as when we conceive thus of man as outward 
and inward, wo do not multiply men, but do consider 
one and the self-same man in a double kind. 

Use 1. And this must be marked, that God may not 
be robbed of his glory, that the papists' and Lutherans' 
errors may be avoided. The papists will have the 
minister's action lifted up by God, to the taking away 
of the soul's sin. But then it could not be truly said 
that the removal of corruption from the spirit were not 
done by the hand of man. As because God doth by 
meats maintain our life, he by his blessing giving that 



virtue to them, it cannot* be truly said that our life ia 
sustained by meat and drink. 

Use 2. We must not tie God's working to circum- 
cision, or think there is no efl'ectual grace with these 
things, if we feel not tho working presently. God 
burns with tire, so that it is a natural instrument, and 
cannot suspend the ofl'ect. God gives gi'aco with the 
sacrament, as a voluntary instrument, when it pleaseth 
him. The sun shinoth, though the blind ones sec not; 
and the seed is seed, though it presently spring not. 

Secondly, Wo must look that we content not our- 
selves with the one. 

1. That we conceive no virtue communicated with 
these external things. 

2. That we tie not God to any circumstances of 
time, wherein to work by them. 

3. That all the efficacy of the sacrament is from 
faith, and endeth in faith. 

Use. 1. It signifieth; 2, it sealeth; 8, it is an instru- 
ment applying, as going into the pool of Bethesda, it 
was the mean of healing them, their going in ; yet no 
virtue infused into the water, but a virtue in the water 
put forth. 

Doct. Mark hero further one point, how tho people 
of God esteem of the Gentiles, even as a profane and 
wild kind of persons ; there was nothing more con- 
temptuous than to be an uueircumcised one. So that 
we learn hence, that the high things of the worl.!, if 
not taken to the mercy of God, and to communion 
with him, what are they in the eyes of the godly ? 
Vile and sinful. The person who is heir of glory, 
what doth he think of that forlorn person ? He is vile 
in his eyes. How did David reckon of the Philistine 
but as a dog ? 

Ver. 12. That ye were at that time without Christ, and 
were nlieiis/rom the coinmoincealth of Israel, and were 
strangers from the cnrenanis of promise, and had no 
hope, and were witliont God in the world. 

Here he cometh to the things he would have re- 
membered, their misery standing in five points : iirst, 
withont Christ. The apostle spcaketh not of that tliey 
were in God's counsel, or in respect of Christ's redemp- 
tion, but in regard of actual application. 

Docl. Whence we may see what is the head of all 
spiritual misery ; it is this, to be without Christ Jesus. 
This doth lead the dance to all the rest. Whoso hath 
Christ, with him shall have all things also, Horn, 
viii. 82. All the good things of God are his; but who 
wanteth Christ, he is in death, under wrath, poor, 
neither having things spiritual, nor true son- like title 
to things temporal ; he is without the Father. Now, 
there are two ways of being without Christ : 1 , the 
one, in regard of that presence of his in tho word and 
sacraments ; 2, the other, of dwelling in us by his 
Spirit : ' He that is in me bringeth forth fruit,' J.ihn 
sv. 5, that is, so far as by the apprehension of know- 
• Qu. ' can ' ?— Ed. 



152 



BAYNE ON EPHESIANS. 



[Chap. II. 



ledge, and so far forth as by putting tne on in the 
sacrament. This must here be understood, 1, by 
hearing of him, and putting him on in the sacrament; 

2, by a perfunctory and common work of the Spirit ; 

3, by true faith. Kow, these every way were without 
him, without the true belief, without any of those more 
superficial works, without so much as hearing of Christ. 

Use 1. Now, this must be laid to heait with us, as 
being a glass for us to look in ; we were in time past 
as they ; but now we have Christ in regard of his 
manifestation, in word and sacraments, and many in 
temporary hypocritical persuasions. But how few are 
not without him in regard of his dwelling in them ! 
Now, if we be such, it is not only a miserable condi- 
tion, but it had been better with us that we had never 
heard of him, as sometimes it had been with these 
Gentiles. If Christ were with us, that we had him, 
we should be led with his Spirit, we should not give 
ourselves to fulfil our lusts : ' Whoso are led by the 
Spirit, fulfil not the lusts of the flesh,' Rom. xiii. 14. 
Whoso hath put on Christ, must ' take no care to 
fulfil the lusts of corruption.' He hath put on Christ, 
that hath ' crucified the flesh, with the lusts of it,' 
Gal. V. 24. ' Whosoever is in Christ, is become a 
new creature,' 2 Cor. v. 17. Now, all such as have 
not him are worse than heathen, if so they should 
continue, for it were better for them if they had never 
heard him named than not to beheve : ' This is con- 
demnation, that men believe not in the name of the 
Son of God,' John iii. 19. This of all other shall be 
the most fearful in the day of reckoning. In hearing 
of him, j-ou are lifted up to heaven ; but if you be with- 
out him, he coming thus near unto you, it shall sink 
you lower in hell than the uncircumcised heathen : 
' He that hath the Son hath life ; he that hath not the 
Son hath not life,' 1 John v. 12. 

Seeing our life and death standeth in this, to have 
Christ, I would give a thousand millions for him, may 
some say. No, ho is no sale- ware, neither can be be 
purchased by money, or money worth ; if thou wouldst 
have him, thou must have him as a free gift, thou 
must sue for him in forma pauperis : I am a poor, 
miserable man, I must unlap my sores before him, 
and shew him my nakedness. Hereupon a poor soul 
in his rags steps into God's presence, and challcngeth 
Christ as a gift from the hand of the Father. Thus 
by faith he comes to be possessed of Christ. 

The better to understand this point, consider what 
is done on God's part, whether he hath not given 
sufficient ground whereupon to rest our faith. Surely 
if we would devise how a man may give a gift in a 
more advimtageous manner without all exception, we 
cannot devise it more free than that gift of God in 
giving Christ. God oflers him : ' He that will come, 
let him come,' Rev. xxii. 17. What can be more free 
than this ? If you doubt of it, I will read unto you 
that great proclamation: Isa. Iv. 1, 'Ho, every one 
that thirsteth, come,' &c. The Lord there sctteth the 



conduit running with wine. ' If any be athirst, let 
him come ; buy without silver,' &c. Rev. xxii. 17, 
' The Spirit and the Bride say. Come ; whosoever will, 
let him take of the water of life freely.' Here faith 
layeth hold, and receiveth Christ tendered as a gift out 
of his Father's hand. 

Use 2. Again, we may see here what is his gi-ace 
unto us, who before that we knew good or evil should 
put his Christ upon us, if our unbelief had not resisted 
the proffer of God ; for in thy infancy God sprinkled 
the blood of his Son upon thee, and brought thee from 
death to life with Christ. 

Again, that thou shouldst have Christ held out and 
painted before thee, especially that thou shouldst be 
drawn of God to go unto him by the trust and afliance 
of thy heart, ' Blessed are your eyes that see these 
things,' Luke x. 23. If to be without him be the 
fountain of all misery, to have him is a well-spring of 
life and blessedness : ' By him we have peace with 
God,' Rom. v. 1. By him title to all things, Rom. viii. 
32. By Christ, the change of all crosses, of death : 
' Christ shall be to me in life and death advantage.' 

Stranyers from tlte commonweaWi of Israel. Doct. 
That is, such as had no communion with the church. 
So that we see a second degree of misery is this, to 
be barred from communion and fellowship with the 
church of God. As it is a most excellent privilege to 
have fellowship with the saints, and is that heaven on 
earth, so to be secluded from this is no small misery. 

Ileason 1. For, fii'st, they that are without can have 
no fellowship with God : ' Where two or three are in 
his name, there is he,' Mat. xviii. 20. He ' wallveth 
among the candlesticks,' Rev. i. 13 ; he (Jjvelleth with 
the saints. 

Reason 2. Secondly, They must needs be under the 
effoctual tyranny of Satan ; therefore when one is cast 
out of the church of God, he is ' delivered up to Satan,' 
1 Tim. i. 20. 

Ileason. 8. Thirdly, He is without all means; for 
whoso will have God his Father, must have the church 
his mother. And the net of God, which must draw 
us out of our woful condition, is not spread but in his 
Israel. 

Use 1. This should make us recount how miserable 
we have been in our pi'edecessors, and still to look that 
we be not such, who though they are bodily amongst 
the people of God, yet are not of them : ' They went 
out from us, because they were not of us ; if they had 
been of us, they would have continued with us.' 

Use 2. This must also make us acknowledge the 
bounty of Christ, who hath made us to be born the 
Israehtes of God, even amongst the church of God, 
so that we have the means of doctrine, and govern- 
ment, attained communion with Christ, and com- 
munion one with another. The Lord commanded of 
the Gentiles they should not come into the congrega- 
tion of his people ; the vile and precious could not be 
mingled. 



Veb. 12. J 



BAYNE ON EPHESIAKS. 



153 



How sLoulJ we bless God for his goodness in this 
regard ! What stayed the omnipotent arm of God 
from creating us in that vast compass of time, I mean 
that almost lour thousaud years Letweon the creation 
and Christ's coming ; and from planting us without 
the palo of the church, where we should have had no 
means or ordinary possihility of salvation, but have 
lived and died in cursed paganism, and heathenish 
idolatry '? It was nothing but his mere mercy, respit- 
ing and reserving our being upon earth unto these 
more blessed and glorious days of the gospel. Let 
us for ever put this point as a perfume into our daily 
sacritice of thanksgiving and praise, with addition of 
further thankful acknowledgment that wo have been 
born and brought up in that golden knot of time (us 
it were), and the very diamond of the ring of all that 
happier revolution since Christ's suflerings : I mean, 
in the glorious breaking out of the gospel from under 
the clouds of popery ; whereas if wo had sprung up 
iu those darksome times, we had a thousand to one 
been choked, and for ever perished in the mists and 
fogs of their comfortless doctrines. 

Nay, and yet further (that whereas for all the hap- 
piness of the times), our lot of living in this world 
might have lit among the Turks and inlidels (a 
world to Christendom), in popish kingdoms, or in the 
persecuted and schismatical parts of the true churcli. 
It hath pleased our blessed and most bounlil'ul Lord 
God to put us also into this little nook of the earth, 
where the gospel shines with such glory, truth, aud 
peace. Let us therefore be thankful, and bring forth 
fruits answerable to this rich mercy of God vouchsafed 
to us, lest he take away his candlestick, and deface 
the face of our churches, causing us to want our holy 
assemblies. 

Use 3. Thirdly, Let us not leave our fellowship, 
and estrange ourselves from God's people, from tho 
assemblies, as Brownists and other novelists do. To 
be discommoned a town, or for a citizen to be banished 
a city, is a great evil ; but to bo an exile from God's 
city, an<l discommoned from the communion of saints, 
this is lamentable indeed. Why should we, like 
prodigals, withdraw ourselves from our Father's house, 
and bring upon ourselves, by such singular separating, 
this great miser}-, to be estranged from them who are 
God's true Israel ? 

It is again to be observed, that this phrase a'»r,').Xo- 
rj/w/i£rti noteth more in these Gentiles, as being sepa- 
rated from the presence of God's people, the not being 
members of God's Israel ; it noteth also an alienaiiou 
of the affection from them. This word is thus taken. 
Col. i. 21, 'Ye being estranged, and enemies, xa/' syj- 
6^oi/;, in understanding ;' and thus it was in this 
matter. For administration, the doctrine of Israel 
was a wall of separation, was hatred to the heathen ; 
they were not only forth from being in it, or of it, but 
in affection were alienated, and hated it. 

Duct. This doth teach us, how the natural man 



hateth conjunction with them, where only salvation is 
to be found. Tho wisdom of man cannot be subject 
to tho wisdom of God, the doctrine of God, tho dis- 
cipline of God, tho whole policy of the Israel of God. 
Man by nature is so estranged from it, that it is hateful 
to him. Though tho Gentiles were miserable, and no 
way to come out but by joining themselves as pro- 
selytes with the people of God, yet they abhorred iu 
hearty affection to join with tho Israel of God. 

Use. Aud it is even so now, that men are even 
most averse from that which should be most beneficial 
to them. Men should choose to live under the hear- 
ing of the word, sacraments, discipline ; but they for 
the most part there bestow themselves, where they 
may bo least troubled with these matters. So, whore 
they should have their ej'es to tho saints, who can 
teach them, who can exhort them, could wisely and 
faithfully reprove them, Prov. xv. 12, they take such 
companions as will rather entice and di'aw them to 
folly aud wickedness. So the wilful papists will not 
bo drawn to the assemblies ; the fool will not come 
to the wise ; ' They hate the light, because their deeds 
are evil,' John iii. 19, 20. 

Slraiti/crs Jruiii the coi'cnants of the law, and of the 
gospel ; for these two covenants were well known in 
Israel. It noteth two things : 

1. That they were strangers from the doctrine. 

2. That they were not confederates with God ; for 
without the one, they could not be the other. The 
doctrine of the covenant unknown, they could not be 
confederates with God : Acts xiv. 10, the Lord ' left 
them to then- own ways;' Acts xvii. 30, ' The times 
of that ignorance God regarded not, but now exhorteth 
them to repent.' ' God gave his testimonies to Jacob, 
and his statutes to Israel,' Ps. cxlvii. 19. The cove- 
nants are a propriety of the Israelites ; so that tho 
promulgation of tho covenant was not vouchsafed the 
Gentiles, because the Ljrd regarded not them so far. 
And he being debtor to none, did freely choose Israel, 
giacing them with his covenant above other. 

Duit. 1. Now, then, here we see fii'st, what is a 
great misery, to be without the doctrine of the cove- 
nants of God ; and so, not to be in covenant with him, 
he to bo our God, and we his people. It must needs 
be woful. For this taken away, the means of our 
coming to Christ, of om- having communion with him, 
aud one with another, is intercepted ; without this, 
nothing but darkness, shadow of death. 'How can 
we believe, if we have not heard?' Rom. x. 11. This 
is reckoned as one of tho Israelites' chief privileges, 
Ps. cxhv. 15, to have God for their God, and to 
be his people ; this is reckoned all happiness. 
The covenant is tho gi'ound of all benefits : man 
could not obtain anything from God but by that 
covenant. 

t^^e 1. This letteth us see our misery, if we be 
strangeis from the covenant : ' 'Wliit hast thou to do 
to take my covenant in thy mouth, aud hatest to be 



154 



BAYXE ON EPHESIANS. 



[Chap. II. 



re''ormed ?' Ps. 1. 16. So that all these are strangers 
from the covenant, that ai-e not reformed in their ways ; 
a woful thing. They have no right to any portion, 
any bequest therein. 

Use 2. This teacheth us to see our happiness, who 
have these things sealed from our birth in our eyes 
and hearts ; for by vu'tue of this covenant God is be- 
come our God : ' I will be his God, and he shall be 
my son,' Kev. xsii. 8. As the husband saith. This 
woman is mine ; so the woman saith, This man is 
mine. In like manner, God by his covenant ha\-ing 
married us unto himself, and plighted his faithful love 
to his children : Hos. ii., ' I have married thee unto 
myself. This is my people' (saith God) ; and the 
people say boldly, ' This is my God.' Or as the 
father saith, This is my son ; so the son saith. This 
is my father. God doth convey himself (through his 
Holy Spirit) into our hearts, with such strict fami- 
liarity, that he is said to ' dwell with them,' 2 Cor. 
vi. IC. So that, as a man may say of the thing which 
he hath in true possession. This is mine ; so may we 
say of God, He is mine, seeing I have him within me, 
and have a true possession of him. 

Now, whether we have God thus, or not, it will 
appear by the moving of the heart. For, as he that 
hath the spirit of Satan shall find him ever egging 
and provoking him to evil, and as it were jogging him 
on to one filthiness or other ; so he that hath the 
Spirit of God shall find it, and feel it active and 
stirring in him, to the reforming of the whole man, 
enlightening his understanding, reforming bis will, 
correcting his thoughts, and sitting as it were in 
commission over the whole man, ruling and governing 
him in spite of the power of Satan, and privy con- 
spiracy of his own flesh. 

He that perceiveth this monarchy of the Spirit, 
overruling the tyrannous assaults aforesaid, may well 
be assured he is taken into covenant, and hath the 
Spirit put into his heart, and so consequently that he 
is no stranger to the covenant of God. 

Duct. Secondly, This doth let us see, that the 
Lord left the Gentiles without the means of calling 
them to salvation. For the clearing of it, we must 
set down three things': 

o 

1. That the doctrine of the covenant is the only 
ordinary means. 

2. That the Lord did deny them this. 

3. That it was not anything but his mere pleasure, 
which did make him give it to the Jew, and deny it 
the Gentile. 

It was not the law of nature, if one could follow it, 
that could bring him to salvation. It is not the book 
of the creature ; it is not every man's humour, and 
secret whispering of the doctrine of Christ, such as 
might, from the Egyptian bondage, or the traific of 
some private persons, or the captivity, be here and 
there scattered among the Gentiles : Ps. cslvii., ' He 
manifestcth his word to Jacob, his statutes and his 



judgments to Israel : be hath not so done to any 
nation.' It was not anything but his pleasure: Deut. 
is. 4, ' Say not in thy heart, For my righteousness the 
Lord hath brought me in to possess this land,' &c. 
This made the separation, and was the fountain of 
all that love to his people, above the rest of the 
nations. 

It is plain, then, how that the Gentiles were thus 
without the doctrine of the covenant, God not pleasing 
to vouchsafe it. The gospel is ' the power of God 
unto salvation,' Eom. i. 16. ' It pleased God, by the 
foolishness of preaching, to save them that believe,' 
1 Cor. iv. They had not Christ once named ; it was 
denied in every age, before the flood, after the giving 
of the law. God cast Cain from his face, from the 
society of his, in the means of his presence ; so that 
a distinction grew between the sons of God and of 
men : the one had the worship of God, the other had 
not. After the flood, the posterity of Ham ; in the 
tents of Shem was the Lord known. At the law 
giving, we see that the Lord denied the ordinance of 
Levi to any nation, but to Israel. Yea, in time of 
Christ, the Gentiles were denied, as dogs, ' the bread 
of the children :' Mat. xv., 'I am not sent but unto 
the lost sheep of the house of Israel : Mat. s., ' Go 
not in the way of the Gentiles.' Paul now girt to 
this business, is forbidden to preach in Asia : Acts 
xvi., ' God sufl'ered them to walk in their own ways.' 
The sending, or the not sending of labourers into the 
harvest, is belonging to the Lord : the Lord killed 
that rebellious people with kindness, when others that 
had no such means would have been more fruitful : 
' I will have mercy on whom I will have mercy,' 
Rom. is. 

So that it doth let us see, that the Lord may justly 
leave men without the means of salvaiion ; and that 
he doth so, not giving them his word, much less giving 
his Son to die for them, or willing their salvation. 
And moreover, that the Gentiles had not the covenant, 
the tables, the doctrine of it, or confederacy in it, it 
was the prerogative of Israel. 

2. Secondly, If the posterity of Abraham (in regard 
of the flesh) were secluded, how can we dream that 
the Gentiles should be admitted ? But Israelites, 
Midianites, Edomites, were excluded. No outward 
thing can ground our hope. 

^^ithout hope. Docl. Observe what is a great 
misery, even this, to be without hope. The Gentiles 
were without the thing hoped for, without any expecta- 
tion of it, utterly hopeless. Now, this is a pitiful 
condition, when we are without hope for hereafter. 
Hope is ' the anchor of the soul,' Heb. vi. 19. So 
that as a ship on the main sea, tossed and hoisted up 
and down, in continual danger of shipwreck, so is the 
soul without hope. Again, it is the spur of all diligent 
endeavour : ' He that hath this hope purgeth himself,' 
1 Juhu iii. 3. Again, it is the ground of all joy and 
peace, and but for hope the heart would burst. Their 



Ver. 1.1] 



BATNE ON EPHESIAXS. 



155 



heals weiv uiicovoRil, so that ever}" wound was deadly 
to them : ' The helmet of salvation' is hope, Eph. vi. 
17. 

Uxc 1. Now, then, we must examine ourselves, for 
such were we ; which must be remembered. What 
was then our estate, when our souls waved up and 
down without an anchor ; when we in evils had no 
hope of particular issue, or of that general redemption ; 
when we were comfortless, and without any prick to 
incite us ? 

Use. 2. Again, we must look whether we have hope, 
for else we are miserable : ' Thy hypocrites' hope shall 
perish,' Job viii. 13. He may boast that he looketh 
for life, but his hope is tried in the day of adversity : 
Job xxvii. 8, ' AMiat hope hath the hy|50cnte, when 
he hath heaped up riches, if God take away his soul ?' 
Every man may swim, while he is held up by the 
chin. No unbeliever can have hope, for this doth as 
a handmaid follow faith ; after the measure of belief 
is hope proportioned : ' My flesh doth rest in hope,' 
Ps. xvi. 9 : ' If thou kill me, yet will I hope in thee,' 
Job xiii. 15. 

Without God. Three ways a man may be said to 
be without God : 

1. By profane atheism. 

2. By false worship. 

8. By want of spiritual worship. 

For a mau may be said in some sense to have God, 
that hath an acknowledgment of a divine power. 
Agiin, a man may be said to have God, and the true 
God outwardly, who doth make outward profession 
and worship such as is taught of God. And man 
Cometh truly to have God, when he knoweth him in 
Christ, when he loveth him, fearoth him, tiustcth in 
him. Now, he speaketh here of the Ephesians, that 
both outwardly and inwardly, in regard of outward 
and inward worship, were without God ; for other- 
^^•ise they had conscience of a divine power, and were 
worshippers of the great Diana. 

Doct. This, then, is a wonderful misery of any, to 
be without God. God is a fountain of life ; whoso is far 
from him must perish. 'Blessed arc the people whose 
God is the Lord,' Ps. cxliv. 15. Cursed are they that 
are far from him, he is the fountain of life, ' the Father 
of lights,' James i. IC. ' Thou cuttest off all that go 
a-whoring after other gods': 'Cursed be ho that is 
withdrawn from the Lord his God,' Ps. Ixxiii. 27. 
Idolaters, either by false worship, or by hearts with- 
drawn from God, shall not enter into the kingdom of 
God ; all by nature are estranged, yea, enemies to 
God ; the hypocrite forgets God. ' He that keeps my 
commandments, the Father and the Son dwell in him,' 
John xiv. 23. 

Use. If all our misery be in the want of having God 
for our God, then let us examine our state, whether 
we have him or no. God in Christ saith, he will take 
us for his people ; we promise that we will have him 
for our God. Now the having of (iod for our God 



doth comprise all our duty to God, thit we set up God 
in our hearts as God ; which thing we do, 

1. When we grow up to know him in all things. We 
cannot have God our God till we come to know him 
in Christ. Ignorance doth estrange us from Goil, and 
knowledge doth ac(juaint us with him. For look, as 
the eye becometh one with that which it seeth, and is 
after a sort in that light it beholds, so we are by the 
vision of God, which is begun in us, one with him, 
and in him. 

2. Secondly, When we make him our trust, hanging 
all our hopes on his mercy and truth towards us. 
Whoso reposeth all his confidence in God, he taketh 
him in so doing for his God, trusting on him for the 
giving and maintaining of all our good, both temporal 
and eternal, leaning on him for all defence, and de- 
liverance from evils spiritual, yea, and coq)oral, cast- 
ing all our care on him : ' Having no confidence in the 
flesh, but rejoicing in Christ Jesus,' Philip, iii. 3. 

3. Thirdly, When we love him above all. Love, we 
know, makes man and woman one, and the same doth 
hand-fast us to God. When our hearts can say, ' Lord, 
what have we in heaven but thee? or in earth in com- 
parison of thee?' Ps. Ixxiii. 25. This is seen by that 
joy and delight we have in coming privately or publicly 
into God's house or presence, when our hearts ' long 
to be dissolved, and to be with Christ,' Philip, i. 23. 
When we hear God's name blasphemed, and all wicked- 
ness committed, our hearts melt away with grief, and 
our eyes gush out tears, when we delight in his sta- 
tutes more than in all wealth. 

4. Fourthly, We have God for our God, when above 
all wo fear him, and dread to offend him, because he 
hath been gracious unto us, and hath power to do with 
us as he pleaseth ; when we tremble at his judg- 
ments, which so long have been upon us, and still 
hover about us ; when we fear by the least sin to dis- 
please him ; when om- hearts are reverently affected 
in his presence, afraid to trespass against his statutes, 
the breach of which is punishable with eternal death. 

5. Fifthly, When we make him our chief and only 
joy : ' Rejoicing always in the Lord,' Philip, iv. 4. For 
what we make our chief joy, that is our god, for the 
heart resteth principally in that ^^■ith which it is most 
dehghted. Now what is more equal than that we 
should solace ourselves in him with joy unspeakable 
and glorious, who hath delivered us from death, and 
sin, and Satan ; in him who is a fountain of all good, 
and defender of us from all evil, able to maintain all 
the good, both spiritual and corporal, which we have, 
and give us whatsoever is wanting? 

Ver. 18. liut note, in Christ Jesus, ye which icere 
oncef/ir off are made near by the blood of Christ. 

Now he Cometh to the second thing he would have 

them remember, that is, what now they were ; and it 

, may be brought in by way of prevention, for, lest they 

! should be swallowed up of sorrow, in recounting their 



156 



BAYNE ON EPHESTANS. 



[Chap. II. 



former condition, the apostle annexeth, that their grief 
might be sweetened, their opposite condition. 
In the words you have to consider : — 

1. The persons, described from their being in Christ, 
as members with the head. 

2. From that they had been in time past. 

8. Their contrary condition, that now they were 
near. 

4. The meritorious cause of it, by the blood of 
Christ. 

Doct. 1. First, then, from the order of the apostle, we 
see that we must so look on our misery, that we re- 
member also our estate by mercy. These two do well 
agree together, the one corrects the other, so that both 
are wholesome. Purging medicines, without restora- 
tives interlaced, will weaken too much. Paul doth 
not only shew them their estate of nature, but it being 
a bitter pill, doth gild it over, with annexing their 
comfortable condition in Christ. He had no sooner 
said to the Corinthians, ' Such were some of you,' but 
he presently addeth, ' But now ye are justified,' &c., 
1 Cor. vi. 11; nor to the Colossians, 'You were dead 
in trespasses, but you are quickened,' &c.. Col. ii. 13; 
nor to Titus, you were thus and thus, &c., Titus iii. 
3, 4 ; but ever hath as a counter-poison added unto it, 
the change made by grace in them so miserable. We 
must have one eye cast downward on our unworthi- 
ness, and another upward on the grace of God, and 
benefits by grace. 

The apostle, when he had cast down himself in 
thinking on his wretchedness, doth raise up himself 
through Christ, Eom. vii. 24, 25. And he seldom 
tclleth any of their misery (which is to be marked), 
but he doth likewise annex what they were by the 
mercy of God. For the apostle, who saith of himself, 
he was 'not ignorant of the devil's enterprises,' 2 Cor. 
ii. 11, did note right well, that the devil will labour 
to swallow up in soitow, as well as to kill by carnal 
security. And look, as extreme medicines are not 
alone wholesome, unless they be corrected with con- 
traries, so the apostle, who knoweth well how to divide 
aright, knew right well that it was not safe to leave 
them to the swallowing of those former pills, unless the 
bitterness of them were some way allayed. 

Use. It doth teach us how to dispense the word in 
wisdom, and Christians how to carry themselves; they 
must not be all in one extreme, like those philosophers 
that are either alway weeping or else alway laughing, i 
but if there be heaviness with them in the evening, i 
they must look to that which may bring joj- in the 
morning; and as a man after hard labour delighteth to 
take the air in a garden, so must they, when they have 
humbled their souls in viewing their misery, refresh 
themselves in walking among those sweet flowers, even 
the benefits of God. 

Dud. 2. Secondly, We see here how the Lord doth 
bring such as arc furthest estranged from him to bo 
near unto him : ' Many that are first shall be last, and 



the last shall be first,' and ' shall come to sit down 
with Abraham and Isaac in the kingdom of God,' when 
the childi'en in appearance are excluded, ' Yon, when 
ye were enemies, your minds set on evil works, you 
hath he reconciled,' Col. i. 21. Mark here the free 
and large grace of God ; if we had been enemies in 
heart only, it had been much to find favour, but when 
we have made a trade of evil works, and lived all our 
lives in open rebellion, how undeserved and how rich 
is the grace which giveth pardon ! If the king pardon 
one whose good will is doubtful, and take him to grace, 
it is much; but when one hath lived in making attempts 
on his person, then to forget and to forgive were more 
than credible clemency. The love of God is seen in 
this, that when we were enemies, he gave his Son to 
reconcile us ; and his free love, that of mere grace, 
not of our righteousness, nay, against our deserving, 
saveth us. 

He doth it for many reasons : 

1. To shew the abundance of grace: 'Where sin 
aboundeth, there gi'ace aboundeth much more,' Rom. 
V. 20. 

2. To shew us precedents of mercy, as Paul saith 
of himself, ' For this cause was I received to mercy, 
that Jesus Christ should first shew on me all long-suf- 
feriug, unto the example of them which shall in time 
to come believe in him unto eternal life,' 1 Tim. i. 16. 

3. To increase love in us new converts towards him : 
' She loved much, because much was forgiven her,' 
Luke vii. 47. And this is love indeed, that he loveth 
us first, even when we hate ; he carrieth even hell it- 
self into heaven. 

Use 1. Hereby we see, that none hath cause to put 
from him the benefits tendered, and desperately to 
deny himself the grace of salvation ; ' The grace of 
God hath appeared unto all,' Titus ii. 11, and excludeth 
none but such as exclude themselves. 

Vse 2. Secondly, It doth make us able to expect 
with patience the return of such as are far wide ; lie 
they where they will, bound with never so many and 
so strong chains, God is able to draw them to himself; 
publicans and harlots he calls to his kingdom. De- 
spair we then of none, he can pull Jonah out of the 
belly of hell. Examples hereof the Scripture hath 
plenty, IVIanasseh, Paul, the thief. Gentiles ; for 
'greater is he that is in us, than he that is in the 
world,' 1 John iv. 4 ; ' The Lord rules in the midst of 
his enemies,' Ps. ex. 2. 

Vse 3. Lastly, It doth comfort us in the assured 
hope of our salvation, and may assure us that he will 
not fail us till he hath bronght us to salvation, now 
we are friends, ' who, when we were enemies, recon- 
ciled us, and made us near : much more now, being 
reconciled, shall we he saved by his life,' Rom. v. 10. 

Doct. 8. Thirdly, We see what a change is made in 
those that are now in Christ. The case is altered: their 
condition, from cursedness, is turned into blessedness; 
they, from being aliens from God's people, made to 



Ver. 13.] 



BAYNE ON EPHESIANS. 



157 



be near every way to God in Christ. As it maketh a 
new creiUure, renewed unto light, a new conversation, 
renewed unto the same, so a new condition, lightsome, 
that is, blessed and prosperous, for this is the fruit of 
conversion. This may be amplified, from considering 
the particulars of our estate, out and in Christ : ' Old 
things are passed away, and all made new,' 2 Cor. v. 
17, new man, a new condition. 

For the new creature you have heard of, the new 
conversation is plain, if j-ou have learned Christ, ' I 
live by the faith of the Son of God, who hath given 
himself for mo,' Gal. ii. 20. So for their estate, full 
of all blessedness. God dwelleth with Christ, we 
therefore being in him, must needs have communion 
with the Father and Spirit. Again, Christ is the head 
of his members, we must therefore needs be near to 
those that are iu affinity with Christ, as in a marriage 
conjunction. 

Use. So that hence wo may judge of our being in 
Christ, even by that we find in him. Look, whatsoever 
you have been, if you once come into Christ you will 
be altered ; so that whoso walk in darkness, in strife, 
envying, coveting, in voluptuousness, all which are 
enmity with God, they are not come near to Christ : 
' For they that are Christ's have crucified the flesh, 
with the lusts thereof,' Gal. v. 24. 

By the blond of Christ. Doct. This is the last 
thing to be marked, what it is by which we come to 
be reconciled to God ; it is the blood of Christ. Bnt 
before we come to consider of it, it is fit to answer 
some questions, which will help us to more fruitful 
understanding. 

Qaest. 1. Fii-st, What is to be understood by the 
blood of Christ ? 

Ans. I answer, his bodily death, or bloodshed, with 
the curse, for it is a synecdoche. By blood is meant 
a bloody death ; by bloodj- death, a death on the cross ; 
by the death of the cross, a cursed death. Though 
Christ's intercession hath his place in appeasing God, 
and other actions, yet this death is chiefly named, be- 
cause the force that other things have to pacify God 
is derived from this sacrifice. 

Quest. 2. Secondly, it may be asked, WLy the 
Scripture everywhere nameth blood ? 

Ans. 1. To shew in it an accomplishment of types. 

2. Because it was most sensible. 

8. Because in it was the perfection of all his obe- 
dience for us. 

4. In opposition to the blood of beasts, he doth 
thus point at the body, whereof those Levitical sacri- 
fices were shadows. 

QueU. 8. The third question is, Whence this blood 
hath that force ? 

Ans. Partly hence, that it is the bloody death of 
God ; and partly, that it was endured with feeling the 
infinite wrath of God. 

Now, to consider of the thing, that in Christ his 
bloody accursed death we come to be near to God. 



We come to have hope, we come to have all spiritual 

privileges, redemption through his blood : ' Wo are 
redeemed from our vain conversation, not with silver 
and gold, but by the precious blood of Christ Jesus, 
as of a Lamb undcfiled, and without spot,' 1 Peter i. 
18, 19, whom God hath set forth ' to be a reconcilia- 
tion through faith in his blood,' Rom. iii. 25. It is 
Christ his blood which breaketh down the wall of par- 
tition : ' Ho purgeth us from our sins in his Hood." 

Use 1. It tcacheth us, what it is that the eye of our 
faith should principally respect, and look upon in 
Christ, viz., the blood of Christ, the cross of Christ, 
the obediecco and sufl'erings of Christ ; in a word, 
Christ crucified, that is the subject that our faith must 
take hold on. Christ crucified is the object of our 
knowledge, 1 Cor. ii. 2 ; the matter of our rojoicing, 
Gal. vi. 14 ; the ground and foundation of our faith, 
Rom. iii. 25. It is a world of heavenly comforts, 
that a spiritual mind may gather unto himself, in the 
due meditation and beholding of the death of Christ. 

When we think of Christ crucified, and shedding of 
his blood, there we may see, 

1. Our sins punished to the full. 

2. Our sins pardoned to the full. 

3. Our sins crucified and mortified by his Hood. 

4. The flesh crucified. Gal. v. 14. 

5. Ourselves crucified to the world, and the wurld 
to us. Gal. vi. 14. 

6. There we behold how patient we should be in 
aflliction, even to the death. 

7. There is the picture of our whole life, wliich 
must be a continual course of mortification. 

8. There is the seasoning of our death, that when- 
soever it Cometh, it shall be a sweet passage to a bet- 
ter life. 

9. There we see all evils turned to our good. 

10. Lastly, therein we see all good things pur- 
chased for us, grace, mercy, and peace, and eternal 
salvation. 

Yea, a heaven of treasure and riches gathered for 
us ; and that we are made partakers of, by a due view 
of meditation of Christ crucified. And, therefore, who- 
soever would have any true relish of Christ, he must 
labour for the relish of the blood of Christ. 

Use 2. It teaeheth us the difliculty of the work of 
our redemption, which could not be efi"ected but by 
the blood of Christ, the Son of God. Oh how deeply 
had we plunged ourselves into a bottomless sea of 
miseries, that nothing could pluck us out but the 
death and blood of Jesus Christ ! How fast did the 
filth of sin seize upon us, both in our bodies and souls, 
that nothing could wash us, and cleanse us from it, 
but the blood of Christ ! How fearfully had we en- 
thralled ourselves to death, hell, and destruction, that 
nothing could deliver and free us but the blood of 
Christ ! llow infinitely had we exposed ourselves to 
the wrath and vengeance of God, that he being a God 
of compassion, and of himself most gracious, and 



158 



BATNE ON EPHESIAJS'S. 



[Chap. II. 



ready to forgive, yet lie could not be moved to liave 
pity and compassion upon us, but only by the cruel 
and cursed death of the Lord Jesus ! The more dif- 
ficult the work on his part, the greater was his love to 
us, and therefore the more thankfulness we are to ren- 
der unto him. 

Use 3. Thirdly, This doth let us see the preciousness 
of the work of our redemption. If we should tender 
a great mass of money, we should have it in esteem 
that cost us so dear ; but this hath cost the very blood 
of the Son of God himself. How highly did the Lord 
value our souls, who was pleased himself (that knew 
the worth of everything) to set our souls at such an 
high rate as the blood of Christ ! How dearly did 
he esteem and love us, when he would come and pur- 
chase these poor souls of ours, and pay so high a 
price for them ! 

Use 4. This doth shew us how horrible sin is, to 
engender in us godly grief; such epicurism is in us, 
that we count sin a light hurt, which anything will 
salve. But whoso duly weigheth this, that sin, ere 
it could be done away and satisfied, hath made the 
Lord of glory to empty himself of his majesty, to shed 
his precious blood ; this will make his heart to melt 
and bleed within him for his sins : ' I will pour' (saith 
the Lord, Zech. xii. 10), ' upon the house of David, 
and upon the inhabitants of Jerusalem, the spirit of 
grace and compassion ; and they shall look upon him 
whom they have pierced,' &c. If once the Lord make 
us turn our eyes to Christ, and to regard what he hath 
suffered for our sins, nothing will more than that 
humble us with godly sorrow, and bruise our hearts 
for them. 

Use 5. Lastly, It doth assure us of God's love for 
the time to come : ' If, when we were enemies, we 
were reconciled to God by the death of his Son, much 
more, being reconciled, we shall be saved by his life,' 
Rom. V. 10. If a man, out of his love, hath sought 
the friendship of his enemy, and used means to bo 
reconciled to him, is it not likely that he will be con- 
stant in this love, and take all ways to maintain it to 
the end ? But howsoever it fall out with man, who 
is variable, most sure it is, that God, since his love 
was so wonderful towards us when we were enemies, 
that he gave his Son for us, to reconcile us to him, 
will now much more freely exercise his love toward 
us, and firmly abide in his good will unto us, that en- 
mity being undone and dissolved. 

Ver. 14. For lie is our peace, irJiich hath made of 
both one, and hath broken the stop of the partition wall. 

Now followeth the proof : For he is our peace. He 
hath taken away all enmity, and made us one with 
God and ourselves ; he is the author of our peace. 
Therefore we have this set down, that Christ is our 
peace, that is, the author of peace ; the abstract put 
for the concrete, as wisdom, to make us wise. 

Secondly, This is proved by the cffoct, and manner 



of working the effect, Ee hath made both one. The 
manner of working, by taking away that which hin- 
dered peace, set down in three phrases, all signifying 
one thing, though different, in regard of diverse con- 
siderations. The end of this is set down, in regard 
of men, and in regard of God. Now, then, herein we 
win consider of this : 

1. That Christ is the author of peace. 

2. The branches of it. 

3. Objections against it. 

4. The uses of it. 

Doct. Observe first, Christ Jesus is the author of 
all out peace. All true peace cometh by Christ ; so 
it was foretold by the prophets : called ' the Prince of 
peace,' Isa. is. G. The true Solomon, in whom that 
is only accomplished, even abundance of eternal peace : 
Zech. ix. 10, ' The bow of battle shall be broken, and 
he shall speak peace unto the heathen.' The angels 
sing, ' Peace on earth,' when Christ entereth, Luke 
ii. 14. For better understanding, we are to know 
wherein this peace standeth, and that is in two things : 

1. In restoring the amity and friendship which we 
had in creation, but lost by the fall. 

2. In vanquishing those enemies which had taken 
us captive, and wrongfully detained us. We must 
take with us the consideration of our estate in our- 
selves, o)iposite to this peace we find in Christ. Men, 
considered in themselves, are still waging a fivefold 
war : 

(1.) With God ; for, Rom. v. 10, ' We were ene- 
mies to God,' Col. i. 20 ; so that we neither are, nor 
can be, subject to the law of righteousness. As 
thus we are towards God, so his wrath is kindled 
against us. 

(2.) We are at war with the angels ; breaking 
peace with the Creator, we can have no truce with 
the creature. 

(3.) There is a war twist us and the creature; for 
that is ready to minister to the Lord of hosts, and to 
take revenge of us, as in ourselves considered. As 
he that loseth the favour of the lord and master, 
loseth also the love of the true and trusty servant ; so 
we, having brought upon ourselves the displeasure of 
almighty God, all creatures are ready pressed upon the 
will of God to conspire our destraction. 

(4.) Man is at war with man, wolves one to an- 
other. 

(5.) Man is at war with himself, having accusing 
and excusing thoughts, by which he is in himself rent 
asunder, Rom. ii. 15. 

Now Christ hath put an end to all these wars ; at his 
coming all are hushed, and peace made on all hands. 

(1.) He hath reconciled us to God, 2 Cor. v. 19, 
Rom. V. 1. ' This is my beloved Son, in whom I rest 
well pleased,' Mat. iii. 17. This was it which all the 
atonements made by propitiatory sacrifices did pre- 
signify ; even how this high priest, Jesus Christ, 
should, with the sacrifice of his body, make God and 



Ver. 14.] 



BAYNK ON KPIIESIANS. 



15» 



US one again in mntual love, as he and the Father 
are one. 

(2.) The good angels come to be at one with ns in 
Christ. The,v rejoice in a sinner's conversion, Luke 
XV. 10 ; now ' niiuistcriiig spirits for the good of the 
elect,' Heb. i. 14 ; they preach peace, and are thank- 
ful for our weal and happiness. 

(3.) We have peace with the creatures; as was pro- 
mised, Hosea ii. 18, Job v. 28, ' The heavens hear 
the earth, the earth the com, wine, and oil.' 

(4.) In Christ, outward and iuward peace amongst 
men ; Jew and Gentile hath ho united, oil in one 
heart, knit together in the bond of peace, foretold by 
the prophet, Isa. ii. 4, and xi. 7. 

(5.) In Christ we came to have peace of conscience 
in ourselves, even ' that peace which passeth under- 
standing,' a continual feast ; boldness, and confidence 
to God-ward, Eph. iii. 12. 

Ohj. 1. But it may be objected, first, what Christ 
saith, He came not ' to send peace, but a sword.' 

Alls. This doth not make anything against it, that 
he is the author of peace ; for the same peace is not 
understood in both these places. He came not to send 
peace ; that is, carnal peace : he is the author only of 
spiritual peace. 

Olij. 2. Secondly, It is objected, that the state of 
the Jews, to whom he came, was turbulent, full of 
tumult, till they were subverted. 

Alls. True, the state of the temple and Jews was 
troublesome ; but so, that the world could not take 
awaj' this peace : ' My peace I give unto you, and 
none «hall take it from you,' John xvi. 22. 

OIjJ. 3. Thirdly, It is objected, that we find in our- 
Belves, since we came to be in him, more disquietness 
than we ever tasted before. 

Alls. To which I answer, 'Uliat we find in the world 
■we must look for : ' In the world ye shall have atflic- 
tion.' And what we find in ourselves, taketh away 
the feehng of peace, not peace . itself, like as in 
juggling, things remain unaltered, though our sense 
is corrupted. 

Secondly, He is an author of peace, but applieth it 
successively by degrees : like master, like man ; like 
prince, like people. Christ for a while endured many 
and gi-eat troulJes, and so must his members. 

Use 1. This doth let us see to what we must look 
in all our terrors of conscience, by apprehension of 
God's wrath, even to Jesus Christ, he who hath with 
his blood quenched this wildfiie ; for ' God's wrath is 
a consuming fire,' Heb. xii. 29. We with screens do 
keep the fire from our faces and eyes ; but they arc 
wise which put between their souls and God's wrath 
this screen of Christ's reconciliation, lest this fire burn 
to the pit of destruction. This doth still the con- 
science, and fill it with good hope. When wo have 
oflfended some great personages, if some mean one 
should move them in our behalf, it would not so stay 
us, for we know they will not often hear them speak, or 



have them but in light regard, if they give them hear- 
ing; but if we can procure such as be their peers, to deal 
efl'ectually for us, wo doubt not but things shall be 
well c(mipounded ; what will they deny to such as be 
equal to themselves ? So with us, &c. 

Use 2. Again, this must make us cleave unto Christ, 
even to let our teudcrest bowels love him that hath done 
this for us. Oh, if one do but take up some hurtful 
jar betwixt us and some other, whoso favour wo have 
found very beneficial to us, and whoso displeasure we 
know may prove prejudicial, wo would be very thank- 
ful to him. If one should mollify the king's displea- 
sure, and make him favour us, would we not with all 
love embrace him ? Christ hath healed worse things 
betwixt God and thee, how shouldst thou love him ! 

Use 3. Seeing Christ alone is the author of all true 
peace, this should cause us to seek to be under his 
kingdom, yea, to give our eyelids no rest till we were 
got under the regiment of Christ. Look how you 
would do if the enemy were entered your gates, taken 
your wives and children, spoiled you of your goods. 
If there were a town near unto you, where you might 
prevent such danger, and find safe protection, and live 
peaceably and securely, who would not with all expe- 
dition betake him thither ? Why, so it should be 
with us. By nature we are taken, spoiled. Now the 
Prince of peace protectcth all with the cover of his 
wings, so that there is no destruction, no desolation 
within the walls of his regiment. If we love not to be 
spoiled, we would fly to him most certainly. 

Use 4. This is also for our imitation, to become 
followers of Christ, that we learn to be peacemakers, 
and to be of a loving, meek, and peaceable disposition. 
This is the wisdom from above, James i. 17. 

Use 5. This letteth us see the miserable condition 
of the wicked ; they not being in Christ, can have no 
peace : ' There is no peace (saith my God) to the 
wicked,' Isa. Ivii. 21. Men out of Christ have no 
peace with the creatures, nor one with another, but 
are wolves, hons, leopards, one to another. 

Ol'j. How can this be ? We live quietly and neigh- 
bour-like one by another. 

Alls. Though a snake play with a man, not offer to 
sting or hurt, yet it is a snake ; so, though these fruits 
are prevented and restrained by God's providence, yet 
the root liveth within thee. Man by nature is cruel 
and unpeaceable, his feet swift to shed blood, he 
knoweth not the way of peace, Rom. iii. 15, 17. 

Whicli hatli made i>J hoth one. Doct. Observe then, 
first, the sepai-ation of this people before this work of 
Christ. 

Concerning which, mark, 

1. When it begun chiefly. 

2. In what it stood. 

3. Before whom. 

4. How long it endured. 

1. It began after the people's return out of Egypt, 
and when they were now by lot under Joshua assigned 



1(]0 



EAYNE ON EPHESIANS. 



[Chap. II. 



to Canaan for their polity and place, in which they 
were bounded. There was a separation from the be- 
oinning, of faithful and unfaithful, Cain and Abel, sons 
of God aud men. So after the flood, Ham and Japhet 
from Shem ; but this entered after, and was more con- 
spicuous. 

2. It stood not only in things temporal, but spiri- 
tual, they having Christ looking on them through the 
lattice-windows of their ceremonial worship : ' The 
law a schoolmaster to Christ,' Gal. iii. 24, ' an intro- 
duction of a better hope.' They had light and life, 
when the rest were in darkness and shadow of death. 

3. God was the author of it. See Deut. xxxii. 8-10. 

4. It endured until the death and resurrection of 
Christ. 

Now it followeth, to consider of the uniting of 
the Jew and Gentile by means of Christ. Thus the 
prophets did foretell this taking of the Gentiles to fel- 
lowship with the church : in Christ ' all the nations of 
the earth should be blessed,' Gen. xxii. 18 ; ' All the 
nations should flow unto the house of God, and should 
worship one God with Jacob,' Isa. ii. 2. And God 
saith, that he will ' make a path from Egypt to Ashur ; 
and Ashur shall come into Egypt, and Egypt into 
Ashur : so the Egyptians shall worship with Ashur,' 
Isa. xis. 23. Now in Christ these promises were yea 
and amen, all of them accomplished, when Christ said, 
' It is finished,' John xix. 30. Whereupon presently, 
he that had forbidden his apostles to go into the way 
of the Gentiles, Mat. x. 5, he doth bid them ' Go teach 
all nalions,' Mat. xxviii. 19, 

Now, secondly, consider in what this onement 
standeth. It is a strait conjunction, even into one 
man mystical, of which we shall speak hereafter. In 
the mean while, the fourth chapter of this epistle will 
open unto you the contents of this union. They were 
not now worshippers of Diana, but had one God with 
the Jew ; they were joint worshippers of the true God, 
one in spirit ; an efl'ect of which in them was, to be 
of one heart and mind, in one hope, in one faith. 

Obj. 1. It may be objected, that Christ his making 
way for the Gentiles, was the occasion of rejecting of 
the Jew, as concerning the gospel : ' They are enemies 
for yom- sake, the casting away of them is the recon- 
ciliation of the world,' Rom. xi. 15. 

2. Secondly, We see that still there are differences, 
as of Jew, Turk, and Christians. 

Ans. For the first, the rejecting of Israel is but in 
part, and for a time. 2. This is though said to be 
done, because it is in part done ; for the full accom- 
plishment shall be when all Israel, all the people of 
Jew and Gentile aie called. 3. Therefore we are one, 
not that the Jews and we now go band in hand, but 
that the ancient church and we do conspire. 

For the second : 1 , God hath even a hidden church 
in Turkey ; 2, they are not of God's setting, but of 
man's taking up, to distinguish them that gather them- 
selves to the churches from other. 



Obj. But their children are unholy. 

Ans. It is good to be sober here ; for the present 
estate of men cut off from the church, doth not preju- 
dice their children. The right to the tables iloth not 
require the immediate parents' faith of necessity, but 
any within the thousandth generation ; neither would 
the apostle, finding infants of deceased parents (where 
they planted churches) have denied them baptism. 

iV. It doth bind us to thanksgiving. If we could 
recount the great comfort of tbis benefit, we should 
break out into thankfulness. The union of two king- 
doms, the union of any churches of the papists with 
us, would it not rejoice us? Every good subject will 
seek the enlargement of the king's territories, and the 
rooting out of all opposites that set themselves against 
the welfare of his kingdom. How much more should 
it be our joy to see the kingdom of Christ propagated, 
and ourselves with the saints of all the earth linked 
in one ! 

Hathbrokendowntheslopoftkeparlitionii-all. Doct. 1. 
Observe, what is the way to peace ; namely, to take 
away that which debars it. ' Cast out the whisperers ; ' 
' What peace,' saith Jehu, ' can there be, while the 
fornications of Jezebel are unrevenged ? ' 2 Ivings ix. 
22. A folly to meditate of peace between God and us, 
or man and man, out of this order. As if one would 
make two rooms one, or make closes into one, he must 
beat down the wall, and pull up the hedge that maketh 
the partition. 

Doct. 2. Secondly, Mark what was the use of the 
ceremonial worship; to hem the Jews in among them- 
selves, and to separate them from the Gentiles : Gal. 
iii. 23, ' Before faith came, we were kept under the 
law, and shut up unto the faith which should after- 
wards be revealed.' It had many ends : to teach 
them their guilt; it was a bill against them to drive 
them to Christ, to typify out Christ in his oflices ; they 
were shadows of him the body, sinews to tie them to- 
gether, to be exercises of their faith and obedience, to 
be rules of their distinction, to be as a wall about them, 
keeping them apart from the nations, and the nations 
from them ; that is to be marked of the ceremonies of 
sacrificing and of circumcision. 

The moral laws were not a wall of partition, for the 
Gentile was bound to them, did in some things the 
work of them, was plagued from heaven in all ages for 
the breach of them. Yea, if the Gentile had come 
amongst the Jews, he might have been forced to the 
work of them, as Neh. siii. 21, the foreign merchants, 
for breaking the Sabbaths, are brought to order. It 
was not the judicial, founded in natural equity, as the 
letting their land rest every seventh year ; or touching 
persons, as the law of divorce, selling children ; or of 
ceremony, as the judicial, of flying to a city of refuge 
in case of involuntary murder. But these, circum- 
cision, this made the Gentiles let fly names at them : 
Credat Judceus Apcthi, iron rr/o. Sacrifices, these were 
an abomination to the Egyptians, Exod. viii. 26. Ap- 



Yer. 15.J 



BAYNE ON EPHESIANS. 



IGl 



parel, gestures, distinctions of meats, swine's flesh, it 
is not their idolatry only, hut their superstitions, which 
do m;ike a divorce twist them and us ; and we see that 
with us matter of ceremony hath the same use. If of 
God, they do both serve to bo bonds of unity, and wails 
of separation from those without ; if of man, they do 
bind such together as receive them, and are a wall be- 
twixt such and others who cannot yield to entertain 
them. I would it were not too apparent, that they 
from their first admission were occasion and prop of 
difl'erence : and now Christians are subdivided by them 
into conformable and unconformable. 

JZsf. The use hereof is, to let us see what the form 
of God's worship is to us : it is as a wall about us, both 
guarding us lest we go out, and keeping others from 
having access to us. And it letteth us see, what is the 
best constitution of worship, the spiritual worship, with 
what care we are to maintain it, if we will have the 
city of God in safety. For, look, as a breach made in 
the wall, the city is soon entered. The papist hath 
polished his doctrine ; for what, but in religious rites 
and practice, stands all their worship ? Never more 
extremely observed ; teaching everything by some 
sensible significant rite or other. Whereas, God will 
have no sensible rites in his church, teaching anything 
to the mind, but baptism, and his supper, which him- 
self hath ordained as sufficient. Wicked therefore is 
their practice, that would still bring the church to be 
in the ABC, and to use the fescue, from which Christ 
by his death hath delivered it. 

We learn hence, to turn away from monitory and 
signifying signs ; why should we rake up that which 
is happily buried ? True it is, God's worship is for 
the substance of it spiritual, and was always ; but for 
the manner of it, it was carnal ; that is, standing of 
sensible and fleshly observations, which Goi did pre- 
scribe, not as simpl}' delighting in them, but as accom- 
modating himself to the childish condition of the church 
in those times, wherein the more plentiful presence of 
spiritual gifts was not obtained, Christ not being as yet 
manifested and glorified. 

Ver. 15. In abrogating through his fiesh the haired; 
that is, the law of the commandments, which standeth in 
ordinances, for to make of twain one new man in him- 
self, so making peace. 

Hatred. Doct. Observe hence, how those without 
are affected to the discipline and worship which God 
himself erected ; they have it in utter hatred : ' The 
natural man doth not entertain the things of God,' 1 
Cor. ii. 14 ; ' The wisdom of the flesh cannot be sub- 
ject to the wisdom of God, but is enmity against it,' 
Rom. viii. 7. Though that this divine service and 
worship did only (of all worship in the earth) lead to 
the knowledge of ourselves by Christ, and salvation in 
him ; yet the Gentile, because it savoured not with 
corrupt nature, had it in detestation. And so it is the 
portion of the wisdom of God, to be rejected with the 



world. We see, that the orders which Christ hath left 
for the governing of his church, the simplicity of the 
word and sacraments, and the whole worship of God, 
how dotii the papist (to let the Jew and Turk alone) 
like of it ? It is hateful to him, it is too base, too 
contemptible, hath no pomp or state in it, nothing 
pleasing to nature, and the sense of man ; and there- 
fore they have found out such pomp for the eye, such 
presuming and incense, that it would ravish a man to 
come into their temple ; like lips, like lettuce. So, 
whereas excommunication, the preaching of the word, 
the sacraments, the works of mercy, prayer, fasting on 
occasions, are recommended to us by God, as his only 
pure worship, the true administering of censures, the 
earth cannot bear it. The thief endureth to hear of 
hemp, as well as unruly lustful men to be shackled in 
the fear of being excommunicate. And for the word, 
they cry down with this preaching despitefully. And 
there being but three lights : 1, one of conscience ; 2, 
of conversation ; 3, of the word ; as they have made 
sure with the former, so they would have the third 
extinct too. For fasting, the same might be said, they 
love no such exercise as afflicteth the soul. For be- 
sides the enmity of man's understanding, there is 
baseness in the spiritual and glorious simplicity of 
the true discipline and worship of God ; and further, 
a kind of violencing the unregenerate part, which, 
touching the freehold of a carnal man, will not there- 
fore easily be digested. 

Use 1. The use is, that we be not dismayed at any 
hatred, nor think we are not right, because our way is 
ill entreated ; nay, the wisdom of God shall be hated, 
and have none to justify her but her children, Luke 
vii. 35. Yea, this is a token that we are in the blessed 
way, when we find hatred ; and though a man cannot say 
that religion and worship, which carnal men hate, is the 
right (for the proof is but probable), yet one may say, 
that what carnal men hate, as they are unregenerate, 
not as misled in particular errors, that is of God. 

Use 2. Secondly, It doth teach us to hate the gar- 
ment spotted, else their zeal will condemn us, as colder 
for God than they for Baal. 

The second thing that he saith, the law in rites, if 
he had said the law of commandments, we might have 
conceived the speech of the ten commandments ; but 
he saith, for specification, the law of commandments 
and rites about ordinances. 

The apostL', therefore, doth insinuate thus much, 
that the laws commanding are of divers kinds. There 
is a law of commandments, which the apostle, putting 
alone, doth put for the ten commandments, giving the 
general name to the most excellent kind. There is a 
law of commandments about judgments, which note 
out the laws governing the state politic of the Jews. 
There is a law of commandments in rites touching 
ordinances ecclesiastical; this distinction is well known. 
But it becometh you to see what footing such things 
have in the word , Many arguments there are proving 



162 



BATNE ON EPHESIAKS. 



[Chap. II. 



it, as from the nature of laws, from times noting dif- 
ference, from d'fferent circumstances of delivery, from 
limitations of Scripture ; I do but point at them as in 
the test. 

The third thing to be marked is the abolishment of 
these laws ; whereof, for more ample consideration of 
the point, consider what our Saviour saith : Mat. v. 
18, 19, ' One tittle of the law shall not escape,' &c. ; 
and Rom. iii. 31, where the apostle affirmeth that the 
doctrine of faith and the gospel do not abolish the 
law, but establish it. Here both the words, the former 
in one, the latter in the other, is denied of the law, 
which here are affirmed of it ; so that the doctrine 
ariseth more fully, viz., 

Doct. That these laws, especially this of rites, is 
utterly abolished, otherwise than the law moral, the 
curse whereof in us receiving alteration ; for as these 
phrases testify, there is such removal of these laws 
made, as that in regard of bond they are a nullity, 
they stand repealed, and men are freed from them, as 
if they never had been given. Aud to spare proof of 
a thing fore-prophesied, executed, really applied, such 
as this abrogating was, I will, 1, clear only the manner 
of their removal ; 2, shew you the reasons ; 3, the 
use. 

1. First, therefore, for the moral law. There is no 
change made in that law, the law itself, but the order 
of it in us is changed ; for we are freed, 1, from jus- 
tification by it ; 2, from the curse ; 3, from the rigour 
of it, but yet so as all this order must have his accom- 
plishment in another for us. Therefore, the apostle 
never snith, The law is dead, but 'We are dead to 
the law," Rom. vii. 4, Gal. ii. 19. 

2. Secondly, the laws judicial are of three kinds. 

(1.) The one of such as are grounded on unchange- 
able reason ; as the law of punishing voluntai-y murder 
with death. Now these are not to be altered in the 
general, though the kind of death may be changed. 

(2.) They are such as are clothed with ceremony of 
type or order ; or, 

(3.) So tempered to state, persons, &c. 

(1.) For the first, we are free from them as ordi- 
nances political delivered ; they bind us, 1, as the 
perpetual equity of God, agreeable to the law of nature 
and moral, is in them ; 2, we are bound, not to the 
particular determination of punishment, but the gene- 
ral ; with liberty both to intend and exchange the 
kind, and to mitigate or release the kind ; freed from 
all particularities and circumstnnce, bound only to the 
substance, or somewhat proportionable. 

(2.) The second, not grounded on unchangeable 
equity, and clothed with ceremony, no way bind, yet 
may without sin be taken into use ; the ceremony 
ceased, the general equity remaineth ; the particular 
determination bindeth none. 

(3.) For the third, how far the ceremony is abro- 
gated ? 

Ceremonies were either typical or of order only. 



without signification. Now the first are repealed, in 
regard of bond to them, in regard of use, in way of 
signification, in way of worship, yet so may be used 
as to prevent ofi'ence. This we are to know, that the 
ceremonies of the Jews were not only taken away, as 
they were types foreshewing things to come, but as 
they were a worldly or carnal elementary kind of in- 
struction, or as they were sensible trainings of them 
to which God did condescend, because it was the baby- 
age of the church, wherein men were carnal in great 
measure, but in little measure spiritual. True it is, 
God's worship is for the substance of it spiritual, and 
was always ; but for the manner of it, it was cnrnal, 
that is, standing of sensible and fleshly observatio;:s, 
which God did prescribe, not as simply delighted ia 
them, but as accommodating himself to the childish 
condition of the church in those times. This was the 
wisdom of God in training the minority of his people. 
The use of them remaineth in Hberty, without these 
formal respects, with these three Umitations : 

1 . To open a door of edification. 

2. To avoid scandal of the weaker. 

3. To keep the due time, till refractory wilfulness, 
rather than teachable infii-mity, craveth their continu- 
ance. 

Ceremonies for order are abolished, this general 
remaining, that all things be done in order ; it being 
in the power of the church to conclude ministerial 
rites tending to order. 

Now for the reasons of their removal. 

1. The ends of these laws are ceased. If reason is 
the soul of a law, look then, as when a soul departetb, 
the body dieth, so when the reason ceaseth, the law 
is abolished. 

2. They were given but for a time. Now, a law 
given to a certain time, the law, when that date i x- 
pireth, is a nullity ; everj-thing runneth as before ; it 
is a dead thing till it be quickened, till the time of 
correction, &c. 

3. The nature of ihem. They were shadows ; when 
the sun riseth, shadows are echpsed. The state of us 
in minority might require them, but men at years 
need no guardian. 

Use 1. The use is, to let ns see the Lord's indnl- 
gency to us ; and it should bind us to most free ser- 
vice. Circumcision, sacrifices, infinite circumstances, 
they were tied unto to observe, which we are freed of. 

Use 2. Secondly, it letteth us see the law's liberty 
to change his services ; not that God becometh an- 
other, because his service one while is thus, another 
thus : as if a stripling have a disease, the physician 
prescribeth one thing, if when a grown man, he giveth 
another, his art is constant, though his precept changeth ; 
so God, in our infancy, in one kind he ministereth to 
us, in our constant and grown age, in another. And 
wo owe him the revereiice, how oft soever he shall 
reveal himself thus or thus, to give attendance. 

Use 3. It doth confute the papists, as reversers of 



Ver 1 5.] 



BAYNE ON EPHESIANS. 



103 



the liberty by Christ, and setters up of thit he hath 
pulled down, in tbe'r service setting up a foolish imi- 
tation of the old worship. 

Tlirniii/li liis ilesh, that is, bis manhood ; in the days 
of his llesh an 1 his m inhood ; a synecdoche, for this 
o;ir nature is an instrument personally united, in whom 
the second person worketh, and by which, as by a 
conduit, be conveyoth our spiritual life. 

Dod. So that we see what it was which put an end 
unto these shadows ; it was Christ crucitiod. The 
exhibition of Christ did not do this, nor yet his teach- 
ing, for the ceremonies were applied in bis blessed 
tlesh, and bo taught men to go and observe the law of 
Jloses ; but when his hour was come, that ho should 
in that priest-like office of offering himself to bis king- 
dom, and eternal intercession, then he uiilod all these 
to his cross, and abolished them ; at his death, the 
veil rent in sunder, and, as Daniel hid foretold, he 
should be slain, and abjlish the sacrifice. For what 
things were ag;iinst uniting of bis people, against us 
as bills witnessing guilt, and types of Christ dying, 
those were to end in death : ' If I be lifted up, I will 
draw all unto me ;' the handwriting of ordinances, 
shadows, the bo ly of all is Christ. 

Ihe 1. How we are to esteem this liberty, and to 
reckon of it. Look bow things bequeathed by death 
are accounted of, as we will stand for the privileges of 
our towns ; and in a city, how a charter on such and 
such consideration, granted in such a king's days, 
Ac. ; how much more in these granted by God, through 
the purchase of the sufferint,'s of Christ ? ' We must 
stand in the liberty whereof Christ hath made us free,' 
Gal. V. 1. We sec all shadows abolished ; the shadow 
and the body will not stand together. As painters 
who take an imperfect draught of a thing, when they 
have now finished their master table, they cast away 
all their former rudiments, so God, having now brought 
the true image of heavenly things, doth cast off those 
imperfect shadows which had formerly been in use. 

Use 2. This letteth us see a right property of pha- 
risaical spirits, that stand precisely on every trilling 
ceremony, not caring for the great things of the law, 
and the true spiritual obedience of it ; they will tithe 
mint and cummin precisely, wash hands and cups, 
their hearts being all foul, and full of lusts. For look, 
as idle bodies which will not follow due labour, they 
will go with their talcs, as a pedlar with his pack, from 
one to another ; yea, their fingers shall go, and their 
feet shall speak ; they will occupy themselves busily 
in that which is superfluous ; so here, when men will 
not exercise themselves in the power of godliness, it 
is strange how they will abound, and how eagerly they 
will stand upon kissings and cringings, &c. This may 
be seen in the church of Rome, who, not knowing the 
powerful ordinances of God, have turned all into such 
dumb shows, as arc the mass, their processions, as 
full of superfluous observations as empty of substance. 
For to make of ticain one. Dod. Mark, fii'st, how 



highly the peace of the church is to be rated. Go! 
letteth all his own institutions bo ropaalod, that this 
may bo procured. It is plain, from the argument ia 
the text, that the union of the faithful is highly rated 
with him. 

1. He that giveth his Son to death for this purpose. 

2. He that beateth down all bis own ordinances 
rather than this should be prejudiced. He doth not 
pass what question his glory might come into with 
men so obstinate, as if his service were a monthly 
matter, and the least innovation dangerous ; but so 
dear reconcilement is, that nothing may stand twixt 
him and it. Psalm cxxxiii. doth wholly handle this 
theme. What an excellent thing concord of brethren 
is ! He doth liken it to ointments (now those were in 
delight), to the dew of heaven, which made all things 
fruitful. 

Vie 1. It teachetb us what is our duty, even to 
prize peace with our brethren : ' Inasmuch as in you 
lieth, have peace with all mm. Be of one mind, live 
in peace, and the God of love and peace shall bo with 
you,' 2 Cor. xiii. 11. Ceremonies were of Gol'soivn 
ordaining, yet they weighed lighter than this unity, 
and must yield to it. And the rather, it is good to 
look at the example of God, lest the examples of mon 
sway us a wrong way. We think though matters of 
ceremony are thought but light matters, yet we see 
great learned men otherwise minded. But if we will 
go by example and fact, let us look at God, who is 
without all exception ; be beateth down bis own, 
giveth bis Son to bo crucified, to conclude a truce 
twixt his people and those that were not his people. 

Use 2. Again, as we must prize it, so we must seek 
it : ' seek the peace of Jerusalem.' Sundry reasons for 
it : it weakens the faith of many ; it threateneth a 
consumption of all. Dissidia iioslni iimicnnim dis- 
peiidia, hostiiim compendia.* ' If ye bite one another, 
take heed ye be not consumed one of another,' Gal. v. 
15. It strengthens the enemy ; some one way, some 
another. He is the best that is of Gallio's religion, 
and careth for no such things. 

Use 3. This reprovetb such especially as make a 
secession and departure from the church of God, our 
visible assemblies, either upon dislike of some dis- 
orders in admiuistnition ecclesiastical, or disallowed 
forms, and manner of procuring things, which the 
communion of saints for full complement and perfec- 
tion requireth. This is not, in my conceit, so much 
to reform, as to deform, to massacre the body, to 
divide the head ; as appeareth by the Corinthians, 
who, notwithstanding they held Christ the foundation, 
yet parted Christ, 1 Cor. i. 12, 13, in that they ad- 
dicted themselves to divers teachers of the same gospel. 
Admit she be strangely attired ; so was her husband, 
when also in purple. It is fornication only that makes 
the divorce ; and therefore for any to murmur in ai-gu- 
ment, as touching a repudiating bill, is too officiously 
* lliuron. 



164. 



BATNE OX EPHESIANS. 



[Chap. II. 



to meddle between the bark and the tree, and out of 
jars and discords, over-bolJly to pronounce them 
sundered whom the Father, as yet, in his wisdom hath 
given and coupled. And surely he that recommended 
unto us the dwelling with our wives, as men of know- 
ledge, 1 Peter iii. 7, knoweth well how to deal with 
his church, notwithstanding her manifold imperfec- 
tions. 

Olij. What then, say you, shall we submit to that 
which is evil ? 

Ans. Let every man (as it was said of the tree in 
the garden) bring forth fruit in his kind, that is, walk 
within compass of his calling. Whatsoever lieth not 
in us to reform, it shall be our zeal and piety to tole- 
rate, and with patience to forbear. Especially in 
things of this nature, which concerns not so much that 
outward and aspectable communion, which we have 
either with God or men, essentially required in a 
visible state, as the due ordering and carrying of every 
business in the said communion, wherein there may 
be many superfluities and defects, salva tamen ecclesia ; 
yea, and such a church, notwithstanding, as wherein 
the best and truest members (circumstances con- 
Bidered) may have more cause to rejoice than to grieve. 

To make of ticuin one new man in himself. Here 
we are to observe, 

1. The persons, with their condition : us two. 

2. In whom : in hiviself. 

3. To what we are framed : one new man. 

4. The union itself, or kind of it ; the form of it 
we have spoken : the creatinr/. 

So that three things would be considered : 

1. The way of uniting us. 

2. The strait conjunction of all the faithful. 

3. The fruit of our being in Christ, or whence all 
true peace floweth. 

1. Doct. Observe, first, The way we come to be one, 
is in getting fellowship with Christ, who is one and the 
head of all. And this Hosea foretold, speaking of 
this union of Israel, that they should go and gather 
themselves together under one head ; for what is the 
ground of the unity in all the members ? That they 
have this conjunction under one bead. So it is in the 
spiritual consideration, and therefore the ground of 
making us one, is the anaxifaXalxoii spoken of in the 
first chapter. Look, as it is with two never so dis- 
joined, take some man and woman, let them and their 
allies be utterly alienated ; yet, if marriage be made 
between them, they come interchangeably to be near 
in kin, each to the friends of the other, the husband's 
brother the wife's brother, hers the husband's. So, 
when by faith we are married to Christ, so that he is 
one flesh with us spiritually, all his brethren become 
ours, and we thus in him come to be one. 

Use 1. The papists therefore, the Jew, the Turk, 
not holding Christ the head, cannot be one with us. 
Sue Col. ii. 19. 

Use 2. It teacheth us what wc must do, if we would 



grow into acquaintance with God and his people ; we 
must become members of Christ, the head. 

Doct. Secondly, mark, one man. Observe how 
straitly the faithful come to be combined. To be of 
one nation had been somewhat, to be one kindred, to 
be one household ; but the believing come to be one 
man, ' all one in Christ Jesus,' Gal. iii. 28 : ' Till we 
all meet together into one perfect man, through the 
unity of faith,' Eph. iv. No conjimetion in the world 
so coupled ; the man and wife ai'e near, even one flesh 
after some sort, but yet they are not one person any 
way. But the godl)' gathered, when they come to be 
in Christ, become one person with the rest of the faith- 
ful spiritually. 

There is to the constituting of man three things. 
See 1 Cor. xii. 12, 13. 

1. A soul ; 2, a body ; 3, a personal union of these 
two to one man. So there is, 1, one soul, even the 
Spirit. 2. One body ; the head, Christ ; the mem- 
bers, every believer. 3. A concm-ring of these to 
make one mystical person, the which is called Christ 
mystical ; and all the believing of all ages shall make 
but this one Christ. 

Use 1. How doth it reprove strangeness, shyness, 
contention, hatred, unmercifulness ? &c. What union 
is this ? Or how are we of Christ's body ? 

Use 2. It doth teach us to seek the good one of 
another, to do honour one to another. Beasts will 
gore and doss amongst themselves, but who ever vio- 
lenced himself? 

Use 3. Again, seeing we are one man, and so mem- 
bers one of another, it teacheth care for the whole, 
fellow-feehng in joy and heaviness, 1 Cor. xii. 26, 27. 

New man. Doct. This is a consideration, that, if it 
meets us every day, we mnst not baulk. It doth 
teach us what is the condition of all such as come to 
be in Christ ; they are such as must be renewed : such 
with whom all old things must grow out of acquaint- 
ance. ' Whosoever is in Christ, is a new creature,' 
2 Cor. V. 17. 

Now, to understand this, mark what it is to be an 
old one ; and that standeth in two things : 

1. To be in fleshly corruption, in blindness, un- 
righteousness, unholiness, to be overspread with dark- 
ness, and the deceivable lusts of sin. 

2. To be under the difl'erence, and in the adminis- 
tration of outward things. As in the outward man 
there is difl'erence of country, of liberty, of wealth, of 
learning, &c. 

Now, to be in Christ a new man is, 1, to have the 
spirit of our minds renewed, our wills altered, our 
afl'ections sanctified ; 2, to be made dead to the ad- 
miring of all outward things, swallowed up in the 
acknowledgment of nothing but Jesus Christ. And 
this the Scripture coufirmeth, which maketh the new 
man to stand, 1, in restoring the image of God; 2, 
in ceasing of all outward respects, Christ coming in 
the room of them all, and being all in all. Col. iii. 



Ver. 16.] 



BATNE ON EPHESlANa 



165 



11, 'Neither circumcision nor nncircumcision avail- 
eth, but a new creature ;' Gal. v. C, ' Neither Jew 
nor Grecian, male nor female, but Christ is all in all.' 

It is with us as with wild olives' graffs, which grow 
np to change, according to the stock into which thej' 
are ingrafled. Thus it is with the faithful, who find 
that, since they knew Christ effectually, their minds, 
wills, and affections have been changed ; they have 
not thought so highly of outward things, as when they 
knew no better. Nay, they acknowledge no man as 
blessed, according to outward things. ' If ye have 
known Christ after the flesh, henceforth know ye him 
no more,' 2 Cor. v. IG. Their eyes are closed upon 
the world as a crucified thing to them, and their hearts 
and affections are set on Christ, and the things wherein 
Christ abideth. 

i'se. This doth convince to men that, as yet, they 
are not in Christ. The man walking in lust, whose 
heart is stuffed with cares of the world, is not in 
Christ ; the more any admire these outward things, 
and knowcth no better, is not in Christ. ' I account 
all loss in comparison of Christ,' Philip, iii. 7, 8 ; 
' Yon that are Christ's, have crucified the flesh, with 
the lusts thereof,' Gal. v. 24. Other things cannot 
longer occupy the heart whose aftections are possessed, 
and filled with Christ. For look, as a woman, the 
more she groweth np in love of her husband, the more 
she groweth out of lusting after any other (the heart 
can truly love but one at once) ; so were our aU'ec- 
tions once taken up with the love of our heavenly hus- 
band, they would grow out of adulterous desires, and 
delights in the things of this world. 

So maldnrj peace. Doct. Observe what is the foun- 
tain of all true peace ; it floweth hence, from our con- 
junction with Christ. The apostle, Eph. iv. 3, exhort- 
ing them to ' keep the bond of unity in peace,' doth 
lay down this as the principal ; they were one body, 
ver. 4, giving us to understand that hence it is that 
we come to be in peace, because we are made one man 
in Christ Jesus. Peace goeth not before, but foUow- 
eth our uniting in Christ: Col. iii. 15, ' Let peace rule 
in your hearts, whereunto ye are called in one body ;' 
be of sweet or gracious behaviour, and this followeth 
on the knowledge of God. First, there must be an 
agreeing of us, before there can be a peaceable walk- 
ing of us. Now, it is our insition into him which 
maketh us lose those wolfish and lion-like qualities 
which are with us by nature. 

Use 1. By this we see how it is with us ; if we be 
in Christ, then we shall be of one heart, as was said 
of the multitude of believers, all of one mind. Then 
there will be no hurt in us, how intolerable soever we 
have been ; of lions, we shall bo made harmless com- 
panions to lambs themselves. 

L'fe 2. Secondly, By this we may try whether we be 
in Christ, by that love we bear to his members. 
' Hereby we know we are translated from death to life, 
because we love the brethren,' 1 John iii. 14. 



Use 8. Thirdly, We are not to wonder if we see 
want of peace, for we know the cause, all are not in 
Christ. And how should the seed of the serpent and 
of the woman agree, there being intestine enmity to be 
expected ? Politicians, if they pacify jairing affections, 
they take this way to make union by entreaty of uiar- 
riiige. Contract thy soul to Christ, and so thou shalt 
be at peace with thy Father in heaven. 

Ver. 16. And that he might reconcile both unto God 
ill one hodij by his cross, and slai) hatred thereby. 

Now followeth the end in regard of God, and in it 
is to be considered, 

1. Our reconciliation itself. 

2. The order of it : us both in one body, that is, 
now being incorporate in Christ, and so coucorporate 
with his members. 

3. To whom. 

4. The cause : (1.) More remote, himself crucified. 
(2.) More immediate, the abolishing of hatred in 
himself. 

Doct. 1. The word reconcile, with the third circum- 
stance, to God, doth teach us two things ; the one 
included, namely, that there is a difference or enmity 
by nature twixt God and us. Mediation is not of 
those that are one, but of those that are at odds, that 
are two ; so iu setting free, so in redeeming, these 
phrases import we are bond slaves and captives. And 
this is that the Scripture openeth, that oui- sins do 
make a wall of separation, they do make God an 
enemy to us, sons of his wrath : ' Our wisdom is 
enmity against God,' Rom. viii. 7 ; averse and repug- 
nant to the will of God ; ' Our miuds set upon evil 
works,' Col. i. 21. We are all by nature enemy-like 
afl'ected to God and his people. The judgment of 
every man naturally counteth the things of God fool- 
ishness, 1 Cor. ii. 14. In his affections he doth not 
savour them ; he counteth his commandments a yoke 
intolerable, and maketh a tush at sincere obedience. 
For the saint, ' the righteous is abomination to the 
wicked,' Prov. xxix. 27. Were not the Jews a mock 
in the mouth of the heathen ? Did they not reproach 
them for their circumcision ? Gal. iv. 29 : ' All the 
amity of the world is enmity with God,' James iv. 4. 

Use 1. Let us hereby see ourselves, we are alto- 
gether by nature thus, we have ' a law in our flesh, 
rebelling against the law of our minds,' not enduring 
the spiritual obedience of God's law, Rom. vii. 23. 
What is all our love of this world ? Is it not enmity 
against God ? If a woman cared not for her own hus- 
band, but were bent to the embrace of other men, were 
she not enemy-like afl'ected to him ? So we to God. 
What is enmity, if this bo not ? Not to care lor him 
and his ways, to incline and look another way. For 
the saints, they are our enemies, as we think, and 
they are hateful of all other to us. Our spiritual 
frenzy liketh not them of all others whose presence 
doth bind us in some sort. 



166 



BAYNE ON EPHESIANS. 



[Chap. II. 



Use 2. We must labour to be changed, seeking to 
God to give ns anoiher mind. "Who can endure to 
hear these terms, Thou art an enemy, a hater of God ? 
Yet who laboureth to be free from the thing, praying 
to God to purge forth the secret hatred, which mak- 
eth him he cannot assent to and afi'eet that which is 
good ■? Could an honest woman find a strange heart 
tow;iril her liusband, would she not be ashamed of it, 
Libour to the contrary ? Dost thou find a heart 
averfC, not aflected toward thy God ? Oh wilt thou 
rot cry, ' Who shall deliver me from this body of 
death ?' Rom. vii. 24. Seek to God to put enmity 
rgaiust the seed of the serpent, and to circumcise thy 
heart, making thee love him, Deut. xxx. 6. ' Who 
ever hardened his heart against God, and prospered ?' 
Job ix. 4. 

Dort. 2. Secondly, We see here that there is a re- 
conciliation wrought betwixt us and God : 2 Cor. 
V. 19, 'God was, in Christ, reconciling tlie world unto 
himself.' And on the entrance of Christ you see that 
f/nad iri/l is suug to the sons of men, Luke ii. 14. AVe 
by nature are full of pollution, which the eyes of God's 
holiuefs cannot behold ; but in Christ, who is the 
I well-beloved, in whom he is well pleased,' Mat. 
iii. 17, he cometh to be well pleased with us, to bear 
us great good will, and to be delighted in us. This 
the Lord promised, Isa. Ixv. 18, ' I will make Jeru- 
salem a rejoicing, and her people a joy ;' which shew- 
eth nothing else, but that God's favour, his pleasure 
and good will, should be toward every member of his 
church on the face of the earth ; yea, in Isa. Ixii. 4, 
he promiseth that the church in the Kew Testament 
shall be called his i/cyi/cZ/w/i, nn'SSn, for the Lord 
should delight in her. But to see the heavenly mean- 
ing of this more brightly, we are to know, that as 
hatred or displeasure are not properly in God as 
ail'ections, but therefore given to him, because he 
shuniieth a thing and punisheth it, which men do 
when they hate or are displeased with anything ; 
even so, reconciliation is attributed to God, because 
he worketh the same which man doth, bearing good will, 
and being kindly and favourably afl'ected. 

Now, if one should ask in what this standcth, I 
answer: 1, in the removal of all that which was hate- 
ful ; 2, in that the love of God is procured ; 3, in 
that the fruits of his love are communicated. 'By 
Moses was the law, but grace and truth came bv Jesus 
Christ,' John i. 17. 

Ute 1. It teacheth us that we labour to know our- 
selves reconciled to God in Chr:st, and fur assurance 
of it by the Spirit of God. To stir us up to this, con- 
sider, Is God our enemy ? Who then can be our 
fiicnd V As the apostle saith, on the contrary, Rom. 
viii. 31, ' If God be with us, who can be against us ?' 
So if he be against us, who can be for us ? In his 
favour is life, his wrath and anger is more bitter than 
death ; if all the world be not worth one smile of his 
countenance, a ho for all the world would cudnre the 



frowns of his face ? Ahasnerus was angry with 
Haman ; Haman's face was presently covered, dark- 
ness and blackness best befitted him when now the 
king was angi-y with him? Was it thus with him 
when but man frowned ? Then, well may they take 
their leave of all outward comforts, that stand under 
the wrath of God. If the displeasure of a king be 
death, how many deaths must God's displeasure be, 
whose wrath is everlasting, and burns to hell and 
destruction ? 

Use 2. Have we therefore broken our peace with 
God, lost his favour ? What is to be done ? Take 
a course to live again, seek and sue unto him in 
Christ, whom he hath set forth to be a reconciliation 
for us, through faith in his blood ; and that God, who 
chargeth us to forget all quarrels and wrongs, when 
once our brethren call for peace, he will himself make 
good that which he hath promised, saying, ' Return 
unto me, and I will return unto vou, saith the Lord,' 
Zech. i. 8. 

Doct. 3. Thirdly, We see hence in what order we 
come to be reconciled to God : We must get fellowship 
with Christ, we must be incorporated in him, and with 
believers, before we can be reconciled with him ; for 
we, being one body with Christ and his members, 
come to be reconciled. Though some think that this 
body is to be understood of Christ his personal body, 
they are mistaken, for it hath reference to one man, 
and is the same with e{,(!Bu/j,oL, chap. iii. 6, and chap, 
iv. 4, h cu,aoi, Col. iii. 15. He would have then said, 
his body of his flesh and his cross is put for his body 
crucified. Whosoever comes to salvation, and tastes 
the fruit of his favour, must iii'st be in this body ; 'for 
he is the Saviour of his body,' Eph. v. 23. For 
though we by nature are traitors, and the vengeance of 
God is in part on us, and hanging over us, yet when 
we come into union with Christ, the Son of his good 
pleasure, and with the multitudes of his beloved ones 
in Christ, all our defaults are covered, and anger ceas- 
ing, the good will of God is inclined to us, his right- 
eousness, the head, shining through every member, as 
the righteousness of it now in him. 

Unc 1. AVe see then, by this, the necessity of com- 
ing to be of his body ; if ever we have God reconciled, 
or any spiritual blessing from him, we must come to 
it in this body. We choose to be of such corpora- 
tions in which we have most immunities ; strive, then, 
to be of this corporation : ' If we walk in light, wo 
have fellowship with Christ, and one with another, 
and the blood of Christ clcanscth us from all sin,' 
1 John i. 7. 

Cue 2. Secondly, It Ictteth us see what is the con- 
dition of all such who are not of this body, who may 
assure themselves they are not of this body : the head 
hath nothing for anything out of the body, no influ- 
ence of life or communication of any saving good. 
Wherefore, as you would have any benefit by Chi'ist, 
labour to come into this body ; not to be as wens and 



Ver. 17.] 



BATNE ON EPHESIANS. 



167 



woodun legs, but to be living members, such as have 
Clirist living in you, teaching you by his Spirit to 
think, speak, and do all things. It is good being 
n:embers of good corporations, which have great en- 
dowments, privileges, patrons; but there is not a body 
like to this, which hath all the unsearchable riches of 
Jesus Christ given it, in which only there is salva- 
tion. 

t'sc 8. Lastly, Observe the dignity of the faithful, 
and near conjunction with Christ ; they are the body 
of Christ, not the natural body united to the second 
person, nor the sacramental body, but a mystical 
body ; such who by force of Christ his Spirit are knit 
to him, and receive all things from him proportionablv, 
as the body natui'al doth from the head. Many other 
comparisons, as of vine and branches, man and wife, 
&c., do set it down ; but none more Uvely than this, 
which is most frequented. 

Cue 4. This also may assure us of Christ his love : 
' Who ever hated his own flesh ?' Eph. v. 29. ' He 
that touchelh you, toucheth the apple of my eye,' 
Zech. ii. 8. It letteth us see the fearfulness of abus- 
ing the godly that are truly faithful ; they lift at mill- 
stones, prevail not, but must be crushed to pieces, 
chap. xii. 3. 

Jly ItU cross. The meaning of which is, himself 
(Tueilied, as Gal. vi. 14, ' God forbid that I should 
rejoice in anything but in the cross of our Lord 
Jesus Christ.' Col. ii. 15, ' He triuaaphed over prin- 
cipalities and powers in the same cross.' 1 Cor. ii. 2, 
'I esteem to know nothing among you, but Christ 
crucified.' 

Duct. We see, then, what Christ hath done, that he 
might make a peace twist us and God : he hath offered 
himself upon the cross. It is Christ's sacrifice, which 
restoreth amity twist God and us ; which was typically 
taught, inasmuch as the Lord smclled a savour of 
rest from the sacrifices ofiered for sin ; and the apostle, 
telling us how ' God was in Christ reconciUug the 
world to himself,' 2 Cor. v. 19, doth shew, that this 
was by making Christ a sacrifice for sin. The which 
will be thus cleared to you, if you consider what things 
must be wrought for the mutual reconciliation of God 
and man, which are these four ; two on God's part, 
two on man's. 

As, 1, the matter kindling God's anger must be 
silked. 

2. God's favour must be procured in the offending 
person. 

3. The enmity of our nature must be abolished. 

4. Our love must be regaiued to him ; as in the 
pacification of two disngreeing, we must first still the 
anger, work the aflection to re-entertain as herei )fore, 
else we should only make him no enemy, not a friend 
also. In the party ofl'ending, we must make him lay 
as.i.io rancour, and persuade him to love, and the 
oflioes of love toward him whom he hath ofl"ended. 
Now, that which taketh away sin, and so anger against 



sin, is Christ crucified : Heb. is. 22, ' Without shed- 
ding of blood, no remission of sin.' ' The blood of 
Christ purgeth all sin,' 1 John i. 9. 2. That for 
which God doth not only put aside anger, but become 
a Father to us, is the looking on his Son oflered a 
savour of rest, ' in whom,' he saith, ' I am well 
pleased,' Mat. iii. 17. That Spirit which killeth our 
enmity, healeth our poisoned natures, makclh us live 
fruitful in all these things which are pleasing to God; 
all is given us through Christ crucified, this Spirit 
which doth circumcise the heart to love God. 

U.se 1. So, then, we see what we must look to, if 
the wrath of God do sting us. Christ crucified is the 
propitiatory sacrifice ; even as they looked to that 
brazen sei-pent, so must we to Christ : ' The correc- 
tion of our peace was on him,' Isa. liii. If wo would 
have the love of God broken out on us, we must hold 
Christ crucified. 

Use 2. It doth confirm our faith, that the Lord 
Jesus will bring us to glory: Rom. v. 10, 'For if, 
when we were enemies, we were reconciled to God by 
the death of his Son ; much more, being reconciled, 
we shall be saved by his life.' 

Use 3. A ground of eshortation unto all, that they 
would be reconciled; we else make the blood of Christ 
a vain thing, when we will not be reconciled to God. 
Like as a traitor in hold for treason, should still plot 
and practise more villany ; and when the prince had 
procured his pardon, should still conspire, and not 
listen to the benefit, nor set his heart to return into 
the king's favour. 

Yer. 17. And came and preached peace to you ichich 
were afar off, and to them that were near. 

Now he Cometh to the second thing that maketh us 
actually near to God, and one to another. There 
must be not only the perfecting of this matter in Christ 
himself, but the application in us ; therefore the 
second part of the proof, that in Christ we are made 
near, is on this manner. 

He that hath effectually published this peace to Jew 
and Gentile, in him we are near. 

But Christ hath efi'octually preached, and by preach- 
ing applied this to us. Errfo, &c. 

Now, the second part of the reason is in this verse, 
the conclusion is before. For the words, interpreters 
with one consent do construe this coming of his first 
coming, this preaching both of that he did in his own 
person, and that which he did and doth by delegates. 

But though thus it would afl"ord matter profitable, 
his first coming, his personal executing ministry, yet 
I think it is not the meaning of this place to mention 
that preaching which was before the death of Christ. 

The scope will teach us how far we may lay out this 
circumstance, and have it correspondent to the rest. 
The scope is to shew how the Jew and the Gentile are 
made one body. Now, the procuring of it in regard 
of Christ is laid down before. The means, therefore, 



IGS 



BAYNE OS EPHESIANS. 



[Chap. II. 



of applying this must be snch a preaching of Christ as 
is commou to all, as doth draw all to him. 

Again, he speaketh of a coming and preaching which 
followeth his cro:>s ; now, that went before. Construe 
it, then, thus : as be had wrought these things in 
himself, so he applied them in us, and came for this 
purpose in spirit and power in preaching, that is, with 
effect opening to us the gospel of peace in his apostles' 
ministry, not to us near only, that is, us Jews, but to 
yon afar off, you Gentiles. 

Doct. First, then, that Christ is said to come to us, 
teacheth us that Christ is so absent from us, that he 
hath not quite forsaken us : ' I am with you to the end 
of the world,' Mat. xxviii. 20 ; ' I and my Father will 
come in, and sup with him,' Rev. iii. 20. There are 
throe comings of Christ, the one in the flesh, called 
the coming of his kingdom. Mat. xvi. 28, John sxi. 22, 
Johnxvi. 16; the other of judgment, called the second ; 
but there is one betwixt these two, and that is, the 
coming in spirit and power in his kingdom, as the 
gospel speaketh; and this is one piece of the promised 
coming: John xvi., 'There are here which shall not 
taste of death, till they see the Son of man coming in 
his kingdom,' Mat. xvi. 28. Thus doth Christ come 
daily. ^Mien the word is effectual in you, Jesus 
Christ by his Spirit is come to your hearts. 

Secondly, That he saith, Chiist preached to them, 
that the reconciliation made by him might take place 
in them, it doth teach thus much : that look, what 
Christ hath purchased on his cross, that he doth apply 
to us by the ministry of his word. 

Doct. It was not enough that Christ had reconciled 
God to us ; but the ' ministry of reconciliation' must 
be betrusted to the apostle, that this might be made to 
find place in them ; for Christ hath not so purchased 
these things in himself that they should without any 
thing on our part have effect in us, but so that they 
shall come (in us believing) to find accomplishment. 
Now, therefore, they must be held out in a word of 
faith, which is the word preached : ' For how can we 
believe without hearing ' (Rom. x. 14, 17) the word of 
the gospel preached ? so that this, that between the 
procuring of all spiritual things in Christ, and the 
fruitful efl'ect of this in ns, there must come the minis- 
try to this purpose. 

Use. It must tuach us, that as we would have any 
part in that which Christ hath wrought, so to cleave 
nnto the pubhshing of the gospel. By the gospel we 
come to be possessed of those unsearchable riches of 
Christ by the glad tidin.ss of it which God doth send 
by his messengers : 2 Tim. i. 10, our Savionr Jesus 
Christ ' hath brought life and immortality to light 
through the gospel ;' for look, as we cannot know 
what is done in France till some come over thence 
and tell us the news there, so we cannot know what is 
done in heaven till God send down the news of it unto 
us. For the gospel, indeed, is nothing but news from 
heaven touching righteousness and life eternal through 



faith on Christ Jesus. And as, when things are lost, 
we cannot come by them till we have word from the 
crier or others that they are found, so our life, which 
we have all quite lost by nature, we cannot get it again, 
until God by his xri^uxa;, viz. preachers of his gospel, 
send us word of it. We must, therefore, stir up our 
attention to this word, which discovereth such wealth. 
If one can tell us of some rich purchase at a cheap 
rate, of some gainful bargain, &c., how will we hear on 
that side ! The gospel telleth us of all blessedness in 
this life and that to come through faith in Christ, in 
comparison of which all the wealth in India is but dross 
and dung. Give, therefore, the more dihgent heed, 
believe and obey. 

Thirdly, That he saith, Christ preached ' to them 
afar off.' Now, he was never a minister, but ' of the 
circumcision,' Rom. xv. 8, ' to the lost sheep of the 
house of Israel,' Mat. xv. 24, in his own person. 

Doct. Therefore we see that Christ is present, and 
hath a part in preaching, even when men preach : ' Ye 
seek a proof of Christ speaking in me,' 2 Cor. xiii. 2 ; 
' It is not ye that speak, but the Spirit of your Father 
which speaketh in you,' Mat. x. 20 ; ' The Spirit of 
the Lord is upon me, and hath anointed me that I 
should preach,' ic, Isa. Ixi. 1. Paul was sent for 
execution of the ministry of the gospel. Acts xxvi. 16, 
18. All is from the Spirit of Christ, God exhorting 
by us ; for this is the office of Christ our gi-eat prophet, 
not only in his own person, to open to us the will of 
his Father, nor to furnish out by his command minis- 
ters of his word, but to be present and teach in- 
wardly in the heart with that word which is outwardly 
sounded into the ear by men, extraordinary or or- 
dinary ; and thus he is with them to the end of the 
world. This was his promise, ' I will be with you,' 
not only infallibly to assist you, but to teach inwardly 
with your word, not only in your mouths, but in the 
mouth of all pastors and teachers, ' to the end of the 
world.' Thus Paul preached to the ear, but Christ to 
the heart of Lydia. 

Use 1. This must teach us to look up to Christ as 
the chief prophet amongst us, and the chief preacher, 
whosoever speaketh. When we speak, he holdeth ns 
in his hand. It is he that speaketh to the heart, we 
can but recommend to the ear, and there we leave ; 
but the affections, and the heart, and understanding, he 
preacheth to them : We are ' all of us taught of God,' 
Isaiah liv. 13. Want of this teaching maketh weak 
proceedings. 

Use 2. It maketh us see the fearful judgment which 
abideth this age, which heareth not the beloved of the 
Father, whom we are bid to hear, who speaketh to us : 
' If the word spoken by angels was stedfast, and every 
transgression received a just recompence of reward, 
how shall we escape if we neglect so great salvation ?' 
Heb. ii. 2, 3. 

Doct. Secondly, Mark here, that Christ preacheth 
to all, to Jew and Gentile dispersed, to the end of the 



Ver. 17.] 



BATNE ON EPHESIAXS. 



169 



world. And truly he that in so few years did shed 
the savour of himself through the earth may well be 
said a diligent teacher. Ho is faithful in executing 
all his offices, so in his dispensation on the earth 
diligent himself, preaching to his, sending to them, 
yea, once running forth unto the borders ot Tyre and 
Sidon. Whence one of the ancients doth resemble 
Christ in those da3's of his flesh to a young woman 
full breasted, that hath both sulticient for her own at 
home, and to lend a draught to her neighbour's child 
in case of absence. 

Use. We must imitate this faithful diligence which 
Christ sheweth over every sheep, and his whole sheep- 
fold in the particular flocks committed to us, to be 
' instant in season and out of season,' '2 Tim. iv. 2. 
Dry breasts are a curse, though many wilfully choose 
to have them ; so in ministers, ' clouds without rain,' 
Jude 12, breasts without milk, a woful judgment. 

' Doct. Lastly, Mark here : after the death of Christ 
all are preached unto. This was before promised in 
the prophets by Christ : ' When I am lifted up, I will 
draw all unto me' ; that is, teach all, so that they shall 
lenrn from me, and be drawn unto me. 

Use. So that we see the words of God fall not to 
the ground, but have their accomplishment ; for this 
was Christ's calling, not only to be a minister of cir- 
cumcision, but a doctor and ' light of the Gentiles.' 
' Behold, I gave him for a witness to the people, for a 
prince and a master unto the people,' Isa. Iv. 4. 

Peace. Voct. Obser\-e that the gospel of Christ, 
which he himself and which his ministers do preach, 
is a gospel of peace. Christ, therefore, is called a 
'preacher of peace:' Zech. ix. 10, 'He shall speak 
peace unto the heathen ;' and the ministry committed 
to us is called ' a word of reconciliation' twixt God 
and us, 2 Cor. v. 18. It calleth upon men to be at 
peace, be of one mind. The two commandments of 
the gospel are, to believe and love one another with 
brotherly love ; and those that were cast into this 
mould, it is said of them that they were ' of one heart,' 
Acts ii. 4G. 

Use 1. This answereth to the profane objections 
of such as load the gospel and preaching with im- 
putation of unpeaceableness. Neighbours lived quietly 
together, less spent in law. When there was not so 
much of this which we call preaching, we see all were 
of one mind ; now twenty sects and opinions in the 
world since this came up. They say it breeds differ- 
ence even among those betwixt whom formerly there 
was the best agreement. 

Ans. For answer, we may not marvel at this, that 
resistance doth always accompany the first publishing 
of the truth, so also division of hearts doth follow it ; 
and to this end is that speech of Christ to his dis- 
ciples, ' Think not that I came to send peace into the 
earth' (that is, such peace as the world dreameth of), 
' but the sword,' Mat. x. 34. We read that when 
Paul exercised bis ministry at Iconium, there was much 



ado : ' and the people of the city were divided, and 
some were with the Jews, and some with the apostles.' 
This made him to be accused before the civil magis- 
trate for ' a pestilent fellow, and a mover of sedition,' 
Acts xxiv. 5, according as at this day, /actions and 
liiimoious, is a common imputation. 

Now a division cannot choose but follow preaching; 
for whenas among the hearers some mock, some 
cleave unto the teachers, some believe, and others be- 
lieve not, and men fall to have great reasoning among 
themselves, there cannot but follow a kind of division 
and siding ; so that they which in their ignorance 
accorded together, are by the working of the word 
sundered ; and some became zealous followers, others 
malicious opposcrs, and some neuters, neither cold 
nor hot, but just of deputy Gallio his religion, who 
• cared nothing for those things,' Acts xviii. 17. By 
this it appeareth that division and tumult must needs 
follow the soundness of settled preaching, though 
those that are reclaimed to the knowledge of God are 
all ' of one heart and of one soul,' Acts iv. 32, ' pro- 
ceeding by one rule, minding one thing,' Philip, iii. IG, 
and ' endeavouring to keep the unity of the spirit in 
the bond of peace,' Eph. iv. 3. 

Use 2. Here we sec the fnltilling of that which was 
forespoken : ' The Gentiles shall have hope in his 
doctrine,' John xii. ; ' When I am lifted up, I will 
draw all,' that is, I will teach, and bring to me by 
virtue of the Spirit, Jew and Gentile. 

Inasmuch as this is here accomplished, it doth teach 
us the faithfulness of God in making all his word good 
in due season : ' This word is pure as silver often 
tried,' Ps. xii. ; and ' heaven and earth may pass, but 
not one jot or tittle of this word shall pass unaccom- 
plished,' Mat. V. 18. The former things are come to 
pass ; therefore we must learn to gi-ow up by experi- 
ence in the full belief of that God speaketh, even when 
we see it not yet take place. 

Men will easily, if they have things at hand, say, 
God is true this way and that way ; but when we see 
nothing, then to hang upon his word, yea, to say, ' Shall 
the unbelief of man make the truth of God of none 
effect ?' this is praiseworthy. When wo trust God so 
far as we see him make sure that he speaketh, we 
trust his word as the usurer believeth the borrower, 
he makes no doubt but a man will be his word's mas- 
ter in paying ten pounds while he hath a pawn of 
twenty. This is to give credit to the pledge, not to 
the person. Trusting on a civil man's word or bond, 
we do seek them carefully, and are glad when we have 
gotten them, and as we say, we write upon them, that 
we shall have so much money at such a day upon a 
substantial man's word or bond given us ; but God, 
who promiseth all good things in this hfe as well as 
in the life to come, his seals we seek not after, which 
is a sign of our great unbelief in them. While we have 
means or good likelihood of this or that, we are well ; 
let these fail, we are troubled ; which sheweth that we 



170 



BATNE ON EPHESIANS. 



[Chap. II. 



rest not upon the word of God, which is as sure in the 
v\aut of all things as in abundance. 

Yer. 18. For throKgh him ue both hare ati entrance 
vnto the Father by one Spirit. 

Now the argument followeth, proving that they had 
heard the doctrine of peace effectuallj' taught. Thus 
it stanJeth ; — 

Such as dare go to God the Father, say in prayer, 
calling him Abba, Father : such have the word of 
reconciliation effectually taught them. 

But both Jew and Gentile now go to the Father 
through Christ in the Spirit. 

Therefore both of them have had published to them 
the gospel of peace. 

Doct. 1. First then, in general, we see where only 
the word of peace hath taken place, namely, in such 
as have access to God. This is an unseparable com- 
panion of receiving the word of peace powerfully, free 
access to God the Father. It is impossible that we 
should presume to be suitors to God until the word of 
reconciliation hath been applied in us ; till, by preach- 
ing, we have been brought to faith, and so to peace 
toward God : ' How shall they call on him in whom 
they have not believed ?' Horn. x. 14 ; ' Whosoever 
cometh to God, must be persuaded that God is, and 
tliat he is a rewarder of them that seek him,' Heb. 
xi. 6 ; Job xxvii. 8, ' What hope hath the hypocrite 
if God take away his soul?' We see that if princes 
be displeased with any, the party dare not come into 
presence, much less be a petitioner, until indignation 
is thoroughly quenched. Look upon Absalom, and 
behold ; he durst not press upon his father, though 
in part restored to favour ; much less can any sinner 
(till the word of reconciliation hath been sowed in his 
heart, which doth teach him that God is pleased with 
him in Christ) dare to enter the presence of God. 

Use. So that we may hence learn how to know 
whether the gospel of pence hath found entertainment 
in us or not ; if we have recourse to God through 
Christ, it is an evident argument that peace and recon- 
ciliation is gone before. 

Now in the verse is laid down the doctrine of in- 
vocation. In it we have, 1, to consider of the nature 
of it. It is an entrance or coming to God : ' Let us 
come before the Lord with psalms.' ' Let us draw 
n(ar the throne of grace,' Heb. iv. 16. We, bowing 
the knees of our hearts, do speak to God. 2. Mark 
to whom it is to be directed, to the Father. Thus 
Christ tcacbeth us in the Lord's prayer, ' Our Father,' 
&c. ; and John xiv., ' Whatsoever ye ask the Father 
in my name, ye shall receive it.' Yet we must not so 
conceive as if the Son and the Holy Ghost were not 
to be called on, for things are wished from Christ as 
well as the Father, and the Spirit is prayed unto as 
well as either. The Son and Spirit are not indeed 
expressed ; but the Father exeludeth all other persons 
that are pure creatures ; not persons which have the 



same singular essence with him. Secondly, these are 
not named ; because such is the divine dispensation, 
that though, when one is invocated, all are invocated, 
yet the Father is fitly alone named, because the Son 
hath the part of a mediator, through whom we go to 
the Father, and the Spirit the office of a schoolmaster, 
teaching what to pray, and as we ought. Neither 
hence mny it be inferred that therefore saints are not 
excluded ; for as this or that said of the Father doth 
not exclude the Sou and Spirit, each being one God 
with him, so it doth shut out whatsoever is not God 
from participating in that which is appropriated to 
him : 1 Cor. viii. 6, ' Unto us there is but one God, 
which is the Father, of whom all things, and one Lord 
Jesus Christ, by whom are all things.' 

Doct. 2. Mark, secondly, by whom we have access 
with boldness ; by Christ, and him only : ' There is 
one Mediator between God and man, Christ Jesus.' 
One Mediator, who bringeth of all sorts to God, and 
maketh our prayers for every kind of men to be ac- 
ceptable, 1 Tim. ii. 5, he alone being able to make 
our prayers welcome to God, and speed in the things 
they entreat ; and therefore the Scripture doth found 
his intercession in his sacrifice, ' He gave himself a 
sacrifiee of a sweet-smelling savour to God,' Eph. v. 2. 

Ohj. But it will be said. How is it, then, that we 
pray one for another ? 

Ans. This is no making ourselves mediators one 
for another, but a joining in petition to one Mediator, 
love in fellow-members so requiring ; as, if I had a 
suit to the king, if I should take two or three to ac- 
company me in delivering my petition to some one 
master of requests, this were not to make his friends 
masters of requests, but loving associates with himself 
going with him. 

Oi'j. But why, then, may we not call the saints at 
least to join with us in our several petitions to Christ? 

Ans. This particular praying, wherein one Chris- 
tian joineth with another, is grounded on three reasons, 
none of them being the like with the saints departed 
or angels. 

1. Not simply on love of member to member, but 
on love determined to such duties as the occasions of 
this life require. Now though the saints are more 
perfect in love, yet these particulars of it they are 
fieed from. 

2. It is grounded on the express commandment of 
God : ' Pray one for another,' James v. ; ' Let prayers 
be made for all,' 1 Tim. ii. 1. Now there is no com- 
mand, as popish writers some confess, and others that 
will not confess it cannot shew any. 

3. The more personal remembrance of one another 
doth arise from outward communion, which by letter, 
or fice to face, we have one with another, from im- 
piirting our estate each to other ; therefore the apostle 
by letter telleth wherein he would have them pray for 
him. James saith, chap. v. IG, ' Confess one to an- 
other, and pray one for another,' particular ground of 



Veu. 18.] 



BAYNE ON EPHESIANS. 



171 



particular prayer. For this cause it were a foolish 
tiling (though ill some particulars we pray cue for 
another through the eaith) to expect or bid auy join 
in particular prayer for us whom we cannot particu- 
larly acquaint with our condition ; as, who would uot 
laugh to hoar one standing hero speak by name to one 
in France, and wish this or that to be remembered ? 
K')\v this external communion of ours is dissolved. 
And there is no other way whereby the saints should 
be informed that the Scriptures manifest; for as for 
souls absent, or making angels knights of the post, or 
Ciod's prompting by immediate revelation, or their 
f Cling these things in God as wo see things behind 
lis in a glass, these and the like fancies, like untem- 
I'trid mortar, fly out. lieu, of their own learning, 
have sufficient!}' refuted them. 

Obj. But it may be thought. Is it not more fit to 
go to God, as we use to come to great princes, by the 
mediation of such as are near them ? 

Alls. Blind reason must not judge what is decent 
in matters of God. Again, if the king should say, 
"Whosoever will have access to my presence, let such 
or such bring them to me, he now that should take 
such to whom this service was not commended should 
know the displeasure. 

OliJ. Christ is now most glorious, and of terrible 
majesty ; the saints are men neai'er us, and such as 
have felt the like evils with us. 

A IIS. Christ his throne is glorious and terrible, but 
to us who are his exceeding gracious ; and ' he was 
templed in all things like us, that he might have com- 
passion on us,' Heb. ii. 17. 

Otij. It is more humility not to presume to go forth 
right to him. 

Alls. The worship of angels (Col. ii. 18) was clothed 
with this pretence, yet condemned by the apostle. 
True humiUty is to obey God in that he commaudeth, 
and to think so vile of ourselves, that none in heaven 
or earth, but the Son of God, is or can be a mediator 
for us. 

' Blessed are the poor in spirit,' Mat. v. 3; ' Come 
unto me, all ye that are weary and heavy laden,' Mat. 
xi. 28. When Peter told Christ, ' Thou shalt not 
wash my feet,' he was sharply rebuked. These are 
sheep's clothing which covers wolfish seducers. Let 
us rest only on the intercession of Jesus Christ. Ask 
them whether is the safest ; some of tbcm confess* it 
is the safest to go to God in Christ. This is expressly 
enjoined, the other neither commanded in Old nor 
New Testament, as some of them grant. Others saj' 
it is commanded, but not expressly. Besides, they 
yield it a thing which is dangerous idolatry. If a man 
were bid by the king come to him with security to 
speed at his own hand, say one should reason thus : 
1 know if I should go to the king I should speed, j-et 
though 1 know not so well what the courtiers about 

♦ Eckius. 



him will or can do in my cause, I will about with it 
by them ; every one would condemn it as absurd iu 
him. But wo have sure ground of security touching 
our requests. We are persuaded that ' whatsoever we 
ask in his name he heai-cth us in it,' 1 John v. 14, 15. 
If a man had some great person in the court thai 
would second him, and speak to his petition preferred, 
a man would write upon it that he should speed. He 
that sweat water and blood, that ' made his soul an 
ofl'cring,' and ' gave himself a sacrifice of a sweet- 
smelling savour, acceptable to God the Father,' Isa. 
liii. 10, Eph. V. 2, he it is that is our Mediator ; ' Let 
us therefore go boldly unto the throne of grace, that 
we may receive mercy and find grace to help iu time 
of need,' Heb. iv. 10. 

J]y one Spirit. Duct. Observe, then, what it is 
which doth enable us to come unto God in prajer, the 
Spirit of God. No man can name the Lord Jesus 
without the Spirit, 1 Cor. xii. 3 : ' We know not how- 
to pray as we ought, but the Spirit helpeth our infir- 
mities with sighs and groans unutterable,' Bom. viii. 
2(1, therefore called 'the Spirit of supplication,' Zech. 
xii. 10. Look, as it was with those holocausts, they 
must have the fire from heaven kindle them, if they 
were accepted, so it is true that our sacrifices of peti- 
tion and thanksgivings they must have the Spirit, 
which is a fire kindling them, or the savour of them 
will not be sweet iu the nostrils of God. Such hellish 
darkness, such mists of ignorance, such remainders 
of death hang about us, that we cannot for matter or 
manner order our praj-ers acceptably to the Lord. 
The inward man of the heart must chiefly be occu- 
pied in prayer. In all our service we should say with 
Paul, Rom. i. 9, ' that we serve God in our spirits,' 
but especially in prayer; it being not the warbling of 
words, but the yearning and panting of the heart after 
God and the things of our peace. Such was Christ's 
prayers, Ileb. v. 7 ; from his soul they came, for they 
were offered up ' with strong cries and many tears ;' 
and if ardent desire is the thing which God heareth, 
though there bo no voice annexed, — as appeareth m 
Moses, ExoJ. xiv. 15, ' Why criest thou unto me?' — the 
Spirit is the rise of true prayer ; if it proceed not 
thence, it is an empty thing, which God regardeth 
not. And this maketh prayer laborious, because the 
Spirit is to travail in it ; and the saints in this regard 
can endure better to hear an hour than to pray a 
quarter. 

Use 1 . Which must teach us to beg the Spirit above 
all things, without which we are not alle to come 
near to God in prayer. It is the Spirit which teacheth 
us with a child-like aflection to cry ' Abba, Father,' 
when sent into our hearts. Gal. iv. 6. 

Use 2. It serveth to convince such prayers as are 
nothing but vain babbling and words without spirit, 
as with many the mind is running on twenty things, 
while the body boweth to prayer, and lips whisper 
words that way. Yea, it doth check the iudevotion 



172 



BATNE ON EPHESIANS. 



[Chap. II. 



and want of spirit that doth creep upon us that are 
the Lord's. And let us take heed ; for a powerless 
prayer, if it come not from mere feebleness, which is 
accompanied with abjectness of heart, but as it doth 
most times from a spirit of sloth, joined with pre- 
sumption, if we from these gi-ounds shufHe up our 
prayers, without power and life, God will certainly 
punish our profaning his name, with letting us fall 
into some sin, which shall awaken us with smart 
enough. 

L'.ve 3. To detest the profaneness of such mock 
gods, as make jests at being men of the Spirit, see 
Jude 20. 

Use 4. It doth assure us that we shall obtain with 
Ood. God Lnoweth the sense of his own Spirit, and 
acknowledgeth the longing which his Spirit stirreth up 
in us. 

Ver. 19. Now therefore ye are no more strangers and 
foreiqiiers, but citizens uilli the saints, and of the house- 
hold of God. 

Having proved that Christ was their peace, or the 
maker of them near to God and one another, he now 
Cometh to amplify their condition ; for I told you in 
the 13th verse, that the apostle, to the end of this 
chapter, did but prove and more fully declare what in 
that verse was aihrmed ; the proof reacheth hither, the 
amplification to the end. Now he setteth down their 
condition. 1. By denying that which they were not. 
2. By affirming that which they were. 3. He layeth 
down the ground of their new estate, in their being 
builded on Christ, the foundation ; for this hath 
the force of a reason. 4. He proveth Christ the 
comer stone or foundation, from the use of it, laid 
down in general and special. 

Touching the first, these three things are to be 
marked : 

1 . What is the distinction of these two, a foreigner 
and a stranger. 

2. How they can be said to be such, when Peter, 
and David, and Abraham, confess it of the faithful. 

3. Why the Holy Ghost doth inculcate it unto 
them. 

1. For the first, we must know that the city and 
house of God is visible and invisible, so, consequently, 
the being a stranger or sojourner here is external or 
internal. Now the outward was thus to be conceived : 
the church of the Jews was only the church of God, 
seme that were inwardly of it were outwardly less 
privileged. Now it is the scope of the Holy Ghost to 
deny their utter estrangement, but he doth it by deny- 
ing the kinds which are found in outward conversa- 
tion. There are in cities three kinds of persons, 
strangers, foreigners, and citizens. 1. A stranger is 
one that cometh, and his occasions served, returneth 
to his home. 2. A foreigner is a stranger that maketh 
dwelling in a city, but is not privileged, hath not free- 
dom. Now the apostle, setting down their spiritual 



estate by allusion to citizens, doth likewise deny their 
spiritual estate before set down at large, by allusion 
to such kinds as we may observe amongst ourselves. 
It is not to deny them to be such as come up to wor- 
ship, or such as being proselytes did live amongst 
them, for these were citizens, and God's household, 
and therefore cannot be thus opposed. 

2. This doth stand with 1 Peter i. 1, because they 
speak not of one and the same matter. For they are 
said to be strangers in regard of any during city here, 
these are said to be strangers in regard of their city 
not made with hands, which they live in, and have 
right to, even the city above. 

Use 1. Now, 3, the often rehearsal of this doth 
warn us of our dulness, for eaten bread is soon for- 
gotten ; deliverances, though great, are but a nine 
days' wonder. 

Use 2. Again, it doth sprinkle a sweetness upon the 
heart, the secure remembrance of a misery escaped. 
Men will tell with dehght, now rich, how poor they 
came hither or thither, how little they begun with, 
how friendless. The love of God, which maketh us 
bold to go to God, is shed in our hearts. 

Use 3. To love Christ, which wrought their enfran- 
chisement, that they are brought to that near conjunc- 
tion with God which a family hath with an household, 
or master of it. 

Secondly, He afSrmeth that now they were fellow- 
citizens with the saints. It doth teach how they believ- 
ing have communion together as those that live in one 
city ; they that believe ' are come to be of one city 
with all the saints.' Heb. xii. 22, ' We are come unto 
the mount Sion, and to the city of the living God, the 
celestial Jerusalem, and to the company of innumer- 
able angels.' Where two things are laid down : 1. 
That when we are brought to the faith, we come to 
have communion with all the saints, that is, be fellow- 
citizens in one city, we live with them. 2. How this 
communion standeth with the saints which are here 
below. First, vihat it is. Ans. A state of glory by 
which God cometh to dwell in us, in which the elect 
creatures dwell as in a commodious, rich, defenced 
city. For this city must be so considered, as to re- 
ceive in it God and all saints ; it is therefore said the 
city, or the tabernacle of God, Ps. cxxxiv. 1. Again, 
it is said that Abraham 'sought a city,' Heb. si. Aud 
' none shall enter into the city, but those who are 
written in the book of the Lamb,' Rev. xxi. 27. A 
city is considered two ways : 1. For a society o*" per- 
sons ; 2. A place. The persous, God, Christ, angels, 
men elect, dead or living. Quest. But how come we 
to converse with them in heaven? Ans. In regard of 
faith, hope, and desire. Faith ' is the evidence of 
things not seen.' Hope is the eye, ' our conversation 
is in heaven, whence we look for the Saviour.' ' I 
desire to be dissolved and to be with Christ,' Philip, 
i. 28. Love: 1 Peter i. 1, 'Whom though ye have 
not seen, yet you love, and rejoice under the hope of 



Ver. 20.] 



BATNE ON EPHESIANS. 



173 



the glory of God.' We pray for their accomplisbmcnt 
with ours, ' Come, Lord Josus, couio quickly.' 

U^e 1. It doth teach us thiit wo arc bound, being 
fcUow-citizcns, to seek the good of each other, as 
every one made free of any corporation is sworn to 
the common good of it. 

Use 2. It doth teat'h us that wo must live according 
to the customs of that citj', whereof we are free deni- 
zens ; we see in cities their customs must be stood to. 
If the law aud their custom meet, so as they cannot 
bo reconciled, law givelh place to custom ; so must 
we, if the fashion of the world, or the laws of men, 
yield us this or that, yet if they come against the cus- 
tom of this city, they must not be admitted. 

JZsf 3. This doth teach ns our happiness when we 
are brought to believe, and should provoke us unto 
faith. 

Use 4. It doth teach us that the godly are set apart 
from others, and must not seek to bo privileged in 
state of the world. We must not have to do with that 
spiritual Babel, nor seek freedom to follow the lusts 
of this world. What agreement betwixt the city 
■whereof God is the head, whereof saints, just spirits, 
sanctified men, are members, and that whereof the 
devil is the head, evil angels, spirits of unjust men, 
aud incarnate devils, are the citizens. 

Of the household of God. Duct. 1. Observe hence, 
th;it all the believing are conjoined among themselves 
as members of one family. To bo fellow- citizens is 
to be near one another, but to be of one and the self- 
same family is a more strait bond, and often we are 
called the house of God, the household of faith ; and 
in the parable, God is brought in as an householder, 
and we as one joint household. 

Use. The which consideration should serve to in- 
crease love. Wo being confined within one family, a 
common roof under which we all live and board, we 
must be all of one heart, at peace and unit}-, and the 
God of love and peace will bo with us, 2 Cor. 
siii. 11. 

Doct. 2. Secondly, It is to bo marked that it is 
said, wo are God's household. Now this is a circum- 
stance full of divine meditations. 

Use 1. First, It doth teach us how we must live to 
him who is the master of us all, every one faithfully 
seeking his advantage. We see that all the household 
is bound to give obedience to the master of it ia the 
Lord. The parable of the talents doth teach that God 
expecteth this, he givelh us all works to go about, and 
looketh that we should bo faithful in them ; if we do 
not, the Lord will not bear it. 

Use 2. Secondly, It doth teach us how reproachful 
to God our sins are, that profess ourselves to be his. 
Tiie good behaviour of our households are our praise, 
the folly and scapes committed in them they turn to 
our ignominy who are their governors. If any in the 
country live beast-like, it discrediteth not the good 
householder. Why ? Because he hath not taken them 



so near, as to undertake the guidance or care of them ; 
but if one of our households, of our families, be taken 
with theft or uncleanness, we that are governors will 
bo branded with it. So though atheists, and papists, 
and epicures commit sin with greediness, God's glory 
and name hcareth not ill from them in comparison ; 
but when those that will praise themselves his house- 
hold will walk covetously, riotously, proudly, conten- 
tiously, unchaslely, God's name heareth ill. These 
are your gospellers, your forward professors, what 
Cometh their religion to? they are as griping, as covet- 
ous, as contentious, as proud as the duvil ! But let 
this teach us, that if we work ill, God shall hear ill, 
and we shall be a shame to him aud to all the house- 
hold. 

Use 3. It doth assure us, that the Lord will provide 
for us carefully. Though a man hath his head beaten 
about many things, yet all draweth to this, provision 
for his household, present and future. 'I will set my 
eye upon you for good.' And how can he fail in this, 
who putteth into man this care ? Shall he that mak- 
eth the eye not see ? Shall he that giveth to sinful 
man to be careful, insomuch as he accounteth him 
' worse than an infidel,' 1 Tim. v. 8, shall not he pro- 
vide much more for his family ? ' Your heavenly 
Father careth for you,' Mat. vi. 32. 

Ohj. Ay ! but I see wicked men that make no con- 
science, they have abundance, and are exempted in 
the evils of men, and myself am pinched with many 
distresses. 

Anx. But this should not dismay, to see the wicked 
kept high. If one keeps dogs and horses well liking, 
will he starve his servants ? If God be so good to 
those that are dogs and swine (as the Scripture trul}- 
termeth), shall he be careless of such as are his house- 
hold ? No ; we have a Master in heaven, who will 
abundantly provide for his servants. 

Use 4. That we are all of us one household, should 
teach us meekness to our servants, who live in subjec- 
tion under us ; for though we are masters over our 
own households, yet we are but fellow- servants with 
our servants in this household. Hereupon the apostle 
exhorteth, 'Do that which is equal, knowing you also 
have a Master in heaven,' Eph. vi. 9. 

Ver. 20. And are built upon the foundation of the 
apostles and prophets, Jesus Christ himself beimj the 
chief corner-stone. 

Now he sheweth how they come to be thus ; the 
ground is, they are built upon Christ. What is it to 
be builded upon Christ? Ans. To be brought to the 
faith, by which every believing soul leancth on Christ, 
as every parcel of the house on the foundation. For 
this hath some respect to the 17th verse, Christ's 
cll'ectual publishing the gospel of peace, aud so bring- 
ing them to acknowledgment. Again, if the multitude 
of believers coupled with Christ be the thing builded, 
as they are called in the next verse, and in the third 



17 i 



BAYNE ON EPHESIANS. 



[Chap. II. 



to the Corinthians, then the bringing to the belief must 
be the building. 

Secondly, It may be asked what these were? There 
were prophets of the Old and New Testament. In the 
New Testament there are two sorts, prophets foretell- 
ing, and prophets having the gift of interpretation, 
which served to edify the church. Now I think he 
meaneth prophets in the last sense, and the 5th verse 
of the next chapter doth persuade to it, and chap. iv. 
11, where prophets must be taken for prophets then 
extant, who had a more full revelation. 

It may be asked, What is meant by foundation ? 
Am. Christ himself, whom the apostles and prophets 
preaching and writing did publish : 1 Cor. iii. 10, 11, 
' I, as a master builder, laid the foundation ;' ' Other 
foundation can no man lay than that which is laid, 
Jesus Christ.' What is meant b}- (■o)-/(£';--«(o/it; .? Am. 
It is the self-same with the foundation, as Isa. xxviii. 
16. Christ is called the foundation, the corner-stone, 
one matter expressed by divers terms. 

Now, then, here are two things to be marked : 1. 
The building of the Ephesians ; 2. The thing on 
which they are built. 

The thing is laid down : 1. By a circumstance ; 2. 
In express words ; as if he should say, thus you come 
to be from what time the effectual preaching of the 
gospel did bring you to faith, did lay you and build 
you on Christ, the only foundation, which the apostles' 
and prophets' preaching and writing doth lay, viz., 
Christ ; for Christ alone is the corner-stone or founda- 
tion, there can be no other laid, Christ only being he 
who doth bear up all the building, which is a property 
of every foundation. 

Doct. 1. First, then, the figurative speech, that 
the believing are said to be huUt, it doth give us to 
consider of that property of faith which doth make us 
to lean on Christ, as the building leaneth on the 
foundation ; it is called therefore leaning or relying 
onrselves on God, a ' staying on God,' Isa. v. 10 ; 
a ' trusting in God,' Isa. xxvi. 3 ; Prov. iii. 5, ' Trust 
in the Lord with all thine heart ; and lean not unto 
thy own wisdom ;' ' Commit thy way to the Lord.' 
Roll thyself and all thy atfairs upon him ; this is it 
which doth bring us to be of God's household ; there- 
fore called a household of faith : ' Whoso house you 
are, if j-e hold fast your confidence,' Heb. iii. 6. Our 
faith must not be a swimming conceit, but an assur- 
ance, making us stay on our God. 

Bod. 2. Secondly, Observe that the church is built 
on Christ : ' On this rock will I build my church,' 
Mat. xvi. 19 : which doth let us see the stable con- 
dition of every believing soul. The firmness of the 
house is according to the sureness of the foundation : 
and therefore such things as are reared on sands, they 
stand not, but the house built upon a rock, that is 
immoveable, and therefore our Saviour hence tcacheth 
how impregnable his church is, because it is built on 
himself : ' Hell shall not prevail against it ;' ' They 



that trust in the Lord shall be as mount Zion, which 
cannot be moved, but remaineth forever,' Ps. cxxv. 1. 
This is it we find in ourselves, for the waves would 
disperse us asunder, and storms would overwhelm us, 
but that this foundation doth break them, and bear us 
up. Persecution, heresies, flagitious examples, crosses, 
terrors within, evils vrithout, all these would overcome 
us : Isa. liv. 17, ' All the weapons that are made 
against theelshall not prosper.' 

Vie 1. To let us see that our standing is sure. 
Look, as Paul said, 2 Cor. iv. 8, 9, ' We are afflicted 
on every side, yet are we not in distress ; in poverty, 
but not overcome ; persecuted, but not forsaken ; cast 
down, but we perish not :' and as David saith, Ps. 
Isxiii. 26, ' When heart and flesh f lileth, j-et God is 
the strength of mine heart, and my portion for ever,' 
so is it with us ; w-e find it by experience, we may be 
shaken, bat we have too good a ground-work to fall : 
shaking houses stand surest, they say. 

Vie 2. Secondly, It doth teach us that there is no 
stability in the wicked, they are withoat a foundation ; 
the wicked is as ihe dust, ehafl", stubble. And there- 
fore all the great things of the world are extinct, as if 
they had never been, Ps. i. The church, though it 
hath all the world against it, abideth as mount Zion, 
as the sun or moon, recovering herself gloriously from 
all eclipses. 

Docl. 3. Thirdly, That he saith, the foundation is 
laid in the apostles' and prophets' doctrine, we see, 
that the gospel is no other new gospel, it builJelh us 
on no other foundation than the prophets laid down 
from the beginning of the world : Luke ii. 70, ' The 
self-same thing spoken by all the prophets since the 
world began.' And Paul, x\cts xxvi. 22, saith, ' he 
continued teaching that which the prophets had taught 
should come ;' and therefore this is no new gospel, 
but one and the same. Gal. i. 7. For the first preach- 
ing differeth from the last, not in substance, but de- 
gree ; ' we believe thi'ough our Lord Jesus Christ to 
be saved, even as they:' Acts xiii. 8, 'Jesus Christ 
yesterday, to-day, and for ever.' A common faith to 
the elect, of all times, places. Those philosophers of 
the Epicures and of the Stoics said : Acts xvii. 19, ' Jlay 
we not know what this new doctrine, whereof thou 
speakest, is ?' So, where was your faith (say the 
papists) before Luther ? We answer, in the writings 
of the prophets, and apostles, and those that embraced 
them. 

Uie. This letteth us see there was never but one 
way of salvation. The sun rising, and at noon, difl'cr 
not for substance. Christ is the kernel of both 
Testaments, blossom and ripe fruit. 

Bod. The second principal thing is this, viz , that - 
whatsoever is to be believed, it must have prophetical ^ 
and apostolical authority ; or thus, — whatsoever the 
church or house of God believeth, it must be the 
doctrine of the prophets and apostles. The text is 
plain, for he doth not saj', ye are builded on men, or ou 



Ver 20.] 



BAYNE ON KPdESIANS. 



175 



traditioDS of men, or on opinions, but on that which 
the prophetical and apostolical doctrine hath revealed 
unto you. 

1. The truth of this must be expounJeJ ami proved. 

2. The measure of it, viz., how far we are buildod 
on the prophetical and apostolical doctrine. 

3. The use of it. 

The first is so clear a truth in the terms propounded, 
that the papists themselves in word j'ield ; for they s.iy, 
that whatsoever is a matter of belief must have apostolical 
authority; that the church with the pope c;innot make 
any article of belief new; that no rite must bo admitted 
contrary to God's word ; but honey words and poisoned 
hearts often concur. For between us and them is a 
main difl'eronce in these points. 1. That they have a 
word of apostolical authority unwritten ; 2. This which 
is written, the sense which their church holdoth is to 
be held for the true sense of it ; 3. That the chnrch 
may determine some particulars to be believed, which 
are not expressed in Scripture. If you siy, Thou they 
are contrary to Scripture ; they answer. No ; because 
look, as the particulars of the New Testament are not 
contrary to the Old, because we are bid to hear Christ, 
in which, after a sort, all the particulars of Christ's 
doctriue were included, so when the church doth 
not only expound, but determine new specials, it -is 
not contrary to the word, because the Lord said of 
the church, Luke x. 16 'He that heareth you heareth 
me;' in which after a sort all those things which the 
church should determine are included, as praying 
for saints, dirges for the dead, purgatory. Sec. So 
that, though they say everything to bo believed must 
be apostolical, yet they bring under this the'r un- 
written verities, their own senses of Scripture, what 
points soever their church shall determine, though 
never so ditferent from the word written, which are 
not contrary, because in the general at the least, which 
biddeth us hear the church, they are enfolded. 

Now, the true exposition of this doctrine standeth 
in three branches : 

1. In shewing that the apostolic doctrine is no 
word beside, but this only which we have wTitten. 

2. In shewing that the Scripture is a glass in itself, 
and we are to hang on no construction further than it 
is warrantable by Scripture. 

3. That the generals and particulars to be believed 
are expressed in the Scripture. 

1. For the first, I prove it from the office of the 
apostles to preach by month and writing to the world, by 
writing to continue : Mat. xxviii. 20, ' I am with yon 
to the end of the world.' Which could not be meant 
of their personal ministry and word of mouth which 
passed, but of their doctrine penned to be a word of 

M faith to the end. Secondly, from the all-sufficiency of 
the Scripture, in all that is necessary to salvation, 
John XX. 30, 31. Except'ons against it, see in them 
that handle controversies. 

2. For the sense. The Scriptare itself sheweth the 



sense of Scripture ; cither the sense of Scripture must 
be brought from the Scripture, or brought unto it. 
But we must not bring senses to it, for they are not 
the senses of Scripture, but our presumption. What 
doth preaching hold out in lively voice, that construc- 
tion the Scripture maketh of itself. Scriptare is both 
the gloss and text ; for that which is the sense of 
Scripture must bo brought from circumstance of the 
text, from conference, from proportion of faith. Yea, 
the papists themselves fall unto it ; for ask them, 
whether the pope and council determine immediately, 
No; for that is the difference betwixt his determination 
and Scripture, there must be study and cousultatiuu 
about the Scriptures. But in truth they deny this, for 
the mystery of their learuing doth take away this ; for 
they move Scriptures and fathers but as cyphers. 
What are all fathers but the writings of private 
doctors, therefore liable to error ? And what are tlio 
scriptures from a whispered tradition, and from a 
personal spirit of the pope and his clergy ? They rob 
the sense of Scripture, suffer not themselves to be 
ruled by it. They think the Scriptures not of absolute 
necessity : they are anabaptists in effect ; for they 
have a spirit teaching them, out of this written Scrip- 
ture, the foundation of our faith. 

3. Thirdly, We say, that this word written, which 
sheweth forth a construction of itself, is sufficient fur 
every particular. ' But though we, or an angel froai 
heaven, preach unto you otherwise than that which we 
have preached unto you, lot him be accursed,' Gal. i. 
8, 9. 

Oh). Beside that which Wf hair preached. 

Alls. Preaching is either by word of mouth and 
writing. Whatsoever he preached, the substance 
thereof was written, whatsoever was to bo believed 
unto s ilvation. They object besides, ■jrai 3, is contrai-ij. 
Am. Contrarij is beside, but beside is not contianj. 
To preach otherwise, is to preach contrary. Because 
precepts and doctrines may bo delivered if they be 
diverse, and not contrary; as the Gospel of John and 
the Apocalypse were written after the Epistle to the 
Galatians, which are diverse to it, though not contrary. 
All the apostles are alike in commission, bat do not 
write. 

This first must be laid as a ground. That as it was 
their office to preach by word of mouth, so to the 
world by writing ; they were not only God's criers, 
but registers also. 

'Preach, I am with you to the end of the world,' 
Mat. xxviii. 20. And what way soever they published 
the gospel to the world is here commanded ; but they 
published it by writing. The reason, because the 
apostles cannot be thought to have exceeded their 
commission ; yea, more properly writing than preach- 
ing ; because this is not with their fading voice, but 
with the substance of it written to the end of tho 
world, and a divine instinct did lead to it, which pre- 
sapposetb an express commandment. 



176 



BAITS'E ON EPHESIANS. 



[Chap. II. 



Secondly, That they writ all things necessary to 
salvation, appeareth, 1, from their office ; 2, from 
the end of writings ; 3, from Scripture. The absolv- 
ing of it did cease all extraordinary instruments. 
They thit preached nothing the sum whereof was not 
in the Old, did much less preach those points of belief 
which are nat in the word. That which from the 
first delivery was sufficient, that together is much 
more sufficient. This being granted, two main con- 
clusions follow : 

1. One, that the Scriptures alone by themselves, 
without any other word, are abundantly sufficieut to 
salvation, whether |we regard doctrines of faith or 
manners. For he that delivers any doctrine out of 
them, and beside them, as necessary to be beheved, 
is accursed. 

2. The second is, that unwritten traditions, if they 
be tendered to us, as a part of God's word, and as 
necessary to salvation, they are abominations, because 
they are not built upon this foundation of the prophets 
and apostles. 

The Roman religion then falls to the ground, because 
it is founded on tradition out of, and besides, the 
written word. 

The authority of man in matter of doctrine and reli- 
gious observance, is not to be respected, against or 
beside the word of God. Men of estimation have al- 
ways been of some regard, so far that their opinions 
have been entertained because they were theirs. This 
made the Jews so erroneous, the authority of their 
great rabbis and traditionary divinity was so embraced 
by them, as Christ saith, ' It is said of old, but I say,' 
Mat. V. 21, 22. So in matter of rites, theii- washing of 
hands with signification, thej' call it a constitution of 
their fathers ; this was in the primitive church con- 
tinued, that many were so addicted to some men, that 
they would receive the things fathered upon them, 
though discrepant from the evangelical doctrine. So 
that in Tertullian's time many did defend, that the 
apostles did not write all truth for us to know, but 
that there was a more perfect divinity which was tra- 
ditionary : yea, in Irenasus his time, before Tertullian, 
lib. i. cap. 23, 24. For this is the property of here- 
tics, to calumniate the perfection of Scripture; neither 
do they ever fiy to it, but only to the bark of the out- 
ward syllables, that they may so avoid the substance 
and matter of it which is most manifest. And the 
authority of antique tradition is so forcible, that it be- 
guiled some of the f ithers, drawing them to use some 
ceremonies utterly ungi-ounded in the word, as milk 
and honey in baptism, giving the eucharist to children, 
not kneeling from Easter to Whitsuntide. But how 
did Tertullian then shew that traditions were not to be 
regarded which were beside the authority of the word, 
in matters of faith and manners? Even thus. The 
apostles were sent by Christ ; if therefore they did not 
publish things faithfully, either they were unable or 
not sincere, and Chnst blame-worthy that would send 



those so qualified. We may say, either they could and 
would uot : would, but could not ; or else were willing 
and able, but might not. That they could not, is ab- 
surd, who had the gifts of the Holy Ghost so abun- 
dantly. That they would not, is unlikely, who were 
so faithful, and who suflered all things, yea, death 
itself, for the church's good. That they might not, 
lest holy things should be too much divulged, and so 
'pearls cast before swine;' for Christ bade them ' speak 
all things thej' heard from him (yea, though in secret) 
upon house tops.' And as for dogs and swine there 
is no fear ; for the Bible (though open) is a clasped 
book to them ; as for others, all the counsel of God 
belongeth to them. 

Uie 1. Be not then deceived with things after the 
traditions of men. By this we discern the deceived 
estate of the Roman church ; for one egg is not liker 
another than they to those old heretics ; and the prin- 
cipal part of their belief and practice hath no better 
ground than human tradition, without the word. 

Use 2. Secondly, This must teach us not to stand 
too much upon the authority of men, as to pin faith 
upon their opinion. Omnes paties et tola schola, are 
not the Old and New Testament. We all incline to 
speak as they : which of the rabbis and doctors of 
the law say thus ? and to reject that which cometh uot 
ushered in with human testimonies. Whereas we 
should not receive anything because men affirm it, 
nor deny anything in this regard simply because great 
clerks are of other judgment (though we must not on 
the other extreme pass by antiquity and modern judg- 
ments upon a self-willed fancy, as they were not to be 
heeded). 

Quest. You will say then, What use are we to make 
of them ? How are we to be disposed toward them ? 

Ans. I answer. Say I conceit this or that opinion ; 
but I see, or it is told me such and such are against 
me in it, of worthy note. Knowing this, 1, I am so 
far to respect this, not as therefore to discard it and 
judge it erroneously, but only not to precipitate any 
determination against them ; 2, I am to have the more 
jealousy of that which by opinion I conceive ; 3, I am 
to excite myself to the more full inquiry, to see what 
grounds they had, what verisimihtude at least for their 
sentence ; 4, If I find myself in the truth, I am with 
more humility and thankfulness to embrace it, when I 
see that even men of greater parts had it not shewed 
unto them. So on the other side, the fathers say this 
unmimi consensu, I do not therefore believe it, this 
were human faith, but I account it presumption that 
the thing is true ; 2, I search the grounds of it with 
more alacrity and confidence ; 3, I having grounded 
my faith ou God's word, am in this regard more con- 
fident in my persuasion. 

Use 3. Lastly, This must teach us to adore the ful- 
ness of the Scripture,* according to which whoso 
speaketh not in the things of God, speaketh without 
* Adoro plouitu.liuem seiipturiB. — Terl. 



Ver. 20.] 



BAYNE ON EPHESIANS. 



177 



nndcrstanding. For whatsoever any knoweth ont of 
his niituriil wisdom is foolishness in God's matters ; 
what he knoweth without the word, he hath it out of his 
own wisdom. There is no shift unless we will say there 
is place for revelation, without the means of the word; 
therefore what he thus speaketh is foohshness. The 
word contaiueth all things, if not in syllables yet in 
sense, that are needful for faith and manners, yea, 
direction for all indifl'erent things which are variable. 

For the second point, How far the household of 
God are built on this truth ; I answer. The household 
of God must bo considered two ways : 1, in regard of 
those in heaven ; 2, in regard of those in earth. These 
on earth are either so in truth or in appearance. The 
first are perfectly freed fi-om error, and have the clear 
light of this truth : Ileb. sii., ' The spirits of just and 
perfect men.' The second are builded on this truth 
but in part, so as they may err, not fundamentally to 
a total revolt, ' Hell's gates shall not prevail against 
them ; ' he doth not say, shall have no power. ' We 
know but in part.' Those who are not true members 
of the church of God, being so outwardly in profession, 
may fall quite away,]both teachers and people ; as this 
church of Ephesus, which Paul writing to Timothy 
(whom he had now left over it), doth call it ' the pillar 
of ti'uth,' 1 Tim. iii. 15 ; yet there was an apostasy of 
the shepherds themselves among wolves. 

fV 1. To shew us a note how to discern the true 
church, namely, if we hold close to prophetical and apos- 
tolical doctrine alone, with faith, love, and obedience. 

Use 2. To confute unwritten words : they came 
neither from prophets nor apostles, therefore are to be 
rejected. 

Use 3. It proveth the authority of the word above 
the chnrch. For the being and authority of the church 
is from the word of the apostles and prophets ; the 
church being therefore a pillar of truth, because it is 
builded on this truth. 

Obj. The church doth not make itself above the 
word in itself, or authorise in itself, but with us. 

Alls. The church was before the writing, not the 
word written ; this is the same word with the lively 
voice, though clothed with letters and syllables ; as a 
man is the same for substance naked and apparelled. 
2. The word wTitten is now in the place of the lively 
voice. 3. It is therefore authorised with us, because 
it is the word of God to us ; the king's writ or letters 
patents to any, the persons, the messengers. 

Use. 4. This teacheth us what we must preach ; 
namely, the pure word of the prophets and apostles. 
Do not trifle in the pulpit; weigh first how it will edify, 
before we broach it to the people. Oportet presbyterum 
sitendo discrettim esse, in loquendo autem iililem. What 
if you know some things that are not obvious, must 
they as wild figs needs come forth ? Many make 
preaching a profane medley ; being not unlike them 
Hugo speaketh of, who, not knowing how to contain 
things within even bounds, seek syllogisms in grammar, 



inflexions in logic : so wo use to cord with the word 
of God all kinds of strange language. Think of it, 
where do shepherds feed ? Is it not in their master's 
walk? With what in hard weather, but with their 
master's store ? So must we lead them to those ' green 
pastures,' feed them with the wholesome word, cast 
them into this mould. 

Christ liimself heinr) the cliief corner stone. The same 
with the foundation, as appearcth, 1, because Isaiah 
putteth them for one ; 2, because it is not the intent, 
by calling him a corner stone, to mako him a principal 
or partial foundation, but a sole and entire foundation, 
as the next words teach. 

Doct. Hence then we are taught, that wo rely on 
Christ as a sure foundation to uphold us. Isa. xxviii. 
16, he is called ' a stone, a tried stone, a precious 
corner stone, a sure foundation ; ' every way a sure 
stay ; none shall be confounded that put their trust in 
him. So that in all our temptations we must remem- 
ber this, and cleave fast by him. Look, as one would 
cling by a rock, so must we by Christ : Heb. iii. 12, 
' Take heed there bo not in any of 3"ou a heart of un- 
belief to depart from Christ ; ' Isa. xl. 81, ' He that 
waiteth on the Lord shall renew his strength.' 

Use. This then doth serve to convince the doctrine 
of the Romish church, teaching the pope to be a foun- 
dation of the universal church visible. Yea, they apply 
the place in Isa. xxviii. IC to the pope, and justify 
their doctrine. And, Rev. xxi. 1-1, we are said to be 
builded on the apostles, as foundations. Again, we 
are to know, that a thing may be called a foundation 
properly or figuratively : properly, that which snp- 
porteth all ; figuratively, that by which anything is in 
any manner borne up, as a pillar, or one stone to 
another. That which serveth to lay us on the foun- 
dation, as doctrine, faith, confession; we yield that 
improperly all the apostles, all ministers, may be so 
called, yea, all living stones each to other. But this 
maketh nothing for the pope ; for they will have the 
pope to be but a ministerial and secondary foundation. 
Ans. It is otherwise; they make him such a founda- 
tion, that the shaking and ruining of him is the shaking 
and fall of all the church ; that as the sun is in the 
heaven, so is he in the church. Further, we must 
know how that their doctrine maketh him a proper 
foundation, one from whose person all things flow unto 
the church immediately, all determinations of truth, 
laws binding the conscience, all administration of holy 
things, as the virtue of Christ is the cause of them, 
so the person of the pope is the conduit pipe of them ; 
so that, whatsoever they believe, it is after a sort re- 
solved into the pope. For look, as all the work of the 
Spirit is determined in the lively voice and Scripture, 
so all the faith of papists is determined in the voice of 
the pope, and builded on him. They make him a 
foundation, on which immediately, and next of all, our 
faith is grounded on Christ. But, 1, the foundation 
on which we are laid is the same on which the pro- 

M 



178 



BAYNE ON EPHESIANS. 



[Chap. II. 



phels builded. The prophets builded not on the pope. 
Secondly, if the pope were properly the foundation of 
ns, though second from Christ, then we should be 
built first on the pope, by means of him on Christ. 
But we are not built on men, but immediately on 
Christ. ' We preach not ourselves as lords of your 
faith, but Christ, and ourselves your servants for 
Christ's sake,' 2 Cor. iv. 5. Saint Peter telleth the 
Jews, 1 Peter ii. 4-6, that they were come, not unto 
him, but 'unto Cluist, a corner stone;' 'Paul is 
yours, Apollos, Peter, but you are Christ's,' 1 Cor. iii. 
22 ; 'As you have received Christ Jesus, so walk in 
him, rooted and built in him,' Col. ii. 6, 7. 

Thirdly, God gave Saint Peter, not to be a founda- 
tion, but to be a master-builder. Take we then these 
conclusions : 

1. None can be a foundation properly bearing up, 
but Christ ; for it is the spirit of faith coming from 
him which doth uphold us. 

2. The apostles were not, any of them, but minis- 
ters laying this foundation. 

3. None is so a foundation, as the apostles were, none 
having immediate and infallible assistance. 

Distinctions must be proved from Scripture. 

1. If there were a ministerial head, then men should 
Bay, I am of Cephas, &c. 

2. Then the apostle should build men first on Peter, 
then on Christ. But Peter and the rest call them im- 
mediately to Christ, Col. ii. 7, 1 Peter ii. 4-C. 

3. If Peter had been the foundation of the Catholic 
Church, then Paul should everywhere have built on 
others' foundation ; but he did not so. Kom. xv. 20, 
' I enforced myself to preach the gospel (saith Paul) 
not where Christ was named, lest I should have built 
on another man's foundation.' 

Ver. 21. In whom all the building, coupled together, 
gioueth unto an holy temple in the Lord. 

Now, he describeth the fundamental stone from the 
use of it, which is twofold : 

1. It containeth and upholdeth all. 

2. All groweth up in it. 

The use is laid down in general, and in particular 
with application to the Ephesians. In general in this 
verse, from a double use it hath in the whole build- 
ing : 1, from hence, that the building is held together 
and sustained by it ; 2, from this, that the building 
increaseth in it. 

In whom. That is, by faith in Christ all the multi- 
tude of believers is coupled fitly, both with him and 
one with another by love, do grow and increase from 
faith to faith, holiness to holiness, till they become an 
holy temple in the Lord, through the virtue of Christ, 
with whom they are joined. So that here are these 
points to be considered : 

1. That the believing are called a building. 

2. The strait and even conjunction of the believers 
with Christ and with themselves. 



3. How the believing receive an increase from what 
time they are in Christ. 

4. What is that temple wherein God dwelleth. 

5. What virtue it is by which we are sustained and 
augmented. 

Doct. The first giveth both teacher and people to con- 
sider of Christian instruction ; for the believing being 
a kind of building, do shew that there is a special wis- 
dom required in these that are to dispense the doctrine 
of faith, that are to build the body of Christ, that must 
proceed by time and order. We see in building there 
is an order in raising the frame from the beginning, 
and in casting everything commodiously. Men do not 
rough- cast before the foundation be laid. We see in 
the material temple how that the works of it required 
extraordinary gifts of art, that men made wise by the 
Spirit of God were used for that purpose. We see 
again how we betrust not a piece of work of any mo- 
ment but to those that are their crafts-masters (as we 
say). So then much more must men think that this 
spiritual building, which differs no less than substance 
from shadow, requires wise master-builders ; ' work- 
men' that labour so as they ' need not to be ashamed,' 
2 Tim. ii. 15 ; wisdom which may make them dehver 
the counsel of God, every parcel of it in his season ; 
not bringing forth the roof and tile when the grounds 
of religion are not favourably digested. 

Use. It teacheth people how they should submit 
themselves to be framed and squared according as the 
ministry doth require. Before a rough stone can be 
commodiously laid, it must be hewed by the mason, 
fitted, polished, and planed, and so brought to the 
rest of the building ; so it is with you, you must be 
smoothed and planed before you ran come to lie in 
this building. The matter to be builded must be a 
patient under the builder ; you are the building, we 
given to be builders : Eph. iv. 12, ' Obey them there- 
fore that are set over you, who must give account for 
your souls.' ' Keceive the word with meekness, laying 
aside all anger,' &c, James i. 21 ; 1 Peter ii. 1, 2. If 
ye be God's building, ye must be squared to his model, 
fitted and furnished for his entertainment. Every man, 
according to his degree, loves to have his house trim 
and delightsome. The devil himself likes well when 
his house is empty, swept, and garnished. Mat. 
xii. 44, empty of good thoughts, swept from good 
exercises, garnished with appearances. The Lord, in 
a contrary sense, loves to have his house also empty, 
swept, and garnished : empty of pride and vainglory, 
noisome lusts, &c. ; swept and cleansed from all filthi- 
ness of the flesh ; and garnished with all holiness and 
grace ; paved with love, Cant. ii. 10. 

Doct. Secondly, When he saith, this building is 
coupled together in Christ, he doth give us to under- 
stand how strait and even a conjunction the faithful 
have with Christ, and one with another. Look, as in 
a house, the building all of it must be fitted to the 
foundation, and every part of it suit one with another; 



Ver. 21.] 



BATNE ON EPHESIANS. 



17U 



SO in this building, which we are, there must be a 
strait coupling witli tho fountlation, and correspon- 
dence one with another. Thus in the material temple 
(tho typo of us) the walls or rows of stone that were 
in it, they were so squared that one piece did not belly 
out above tho other ; but as they write, being laid to- 
gether, a man would have thought them one entire 
stone. So all the other things were so contrived that 
window answered to window, door to door, chamber 
to chamber, there was a pleasant proportionableness 
in everything ; so must the multitude of believers all 
of them be laid on one foundation, and all of them so 
even, that they may seem as one living stone, and 
every one answering most commodiously to other. 
And thus it is with tho faithful : if j'ou consider them 
with Christ,' they are most straitly conjoined by 
faith ; by faith we put him on, and ho cometh to 
' dwell in our hearts,' Eph. iii. 17. And look, as the 
head and members, the vine and branches, the house 
and foundation, are most straitly linked, so it is with 
us believing and Christ Jesus. 

Again, the believing are fitly coupled one with an- 
other ; there is no uneven bunching out in them, love 
making tho multitude of them as one man, of one mind 
and heart. And as all the parts of a building have a 
commodious correspondency each to other, so love 
maketh the saints each to seek the good of the other, 
and bo serviceable each to other. 

Use. Remember and study this edification. 

O'roweth. Docl. Whence observe, those that are true 
believers, they grow up from day to day. Even as it 
is in great buildings, they are not at once begun and 
perfected ; so it is, tho whole and every living stone 
have their increase till they come to perfection. 

1. I will shew and prove the things. 

2. Open the qualities of this growth. 

3. Make the use. 

1. To see this increase, you must know that there 
is a double consideration of the faithful : 1, in regard 
of the whole number ; 2, in regard of every particular 
stone. 

The first is to be seen in the material buildings, 
which, by the access of one part to another, are further 
augmented. The second is not to be seen in them, 
because the particulars are not living ; but is in this, 
the stones of it, every one being living stones : ' Whoso 
hath, to him more shall be given,' Luke viii. 18. 
' The righteous shall flourish like a green palm tree,' 
Ps. xcii. 13. 

For grace is a spring of living water, which will 
never be utterly dry, but gush out in abundance so 
much more violently by how much for a season it is 
stopped. We must not stand at a stay, but grow in 
grace, 1 Thcs. iv. 1. ' We beseech you, brethren, and 
exhort you, that ye increase more and more. Grow- 
in grace, and in the knowledge of our Lord Jesus 
Christ,' 2 Peter iii. 8. ' He that is righteous, let him 
be more righteous still,' Eev. sxii. 11. This is the 



nature of true grace, if but as a grain of mastard-soed. 
Mat. xiii. 32. Grow up, as new-born babes, to greater 
stature and perfection in every member, 1 Peter ii. 2. 
' Forgetting that which is behind ; striving to that which 
is before,' Philip, iii. 13. 

2. Now, for the qualities of this growth, it must be 
continual in us ; we must never cease to grow, but 
with Paul forget that which is behind, Philip, iii. 13. 
Where we cease to grow, there we decline ; he that 
wins not loscth ; and he that in this life setteth down 
his rest from going forward in tho way of grace, that 
man never yet set right foot in the way. Leave oil en- 
deavour to be bettor, and you shall soon cease to be 
good. 

Secondly, This growth of every one of us is by little 
and little, so small that the progress of it step by step 
is insensible ; as the moving of a watch, or the spring- 
ing of an herb. No creatui'e so hardly getteth up as 
an infant doth, but it thriveth faster than this inner 
man of the heart can. 

Thirdly, It groweth in all things ; even as an infant 
growoth in every member, so must we in obedience to 
every commandment. 

Fourthly, We must grow to fruitfulness, to abound, 
to bring forth more fruit in our kind, to be fat and 
flourishing, like cedars in Lebanon, Ps. xcii. 13, 14. 
' Join with faith virtue, and with virtue knowledge, 
and with knowledge temperance,' &c. ' If these things 
bo among you, and abound, they will make you that 
you shall neither be idle nor unfruitful,' &c. 2Pet.i. 5,G. 

Use 1. This, then, first, doth let us see what is our 
duty. If we be truly in grace, we must shew it by 
increasing : ' Let him that is righteous bo more right- 
eous,' Rev. xxii. 11. 'Be ye perfect as yom- heavenly- 
Father,' Mat. V. 48. 

How may we come to this? Aiis. 1. By shaking 
ofi' lust : ' Fly the corruptions that are in the world 
through lust,' 2 Peter i. 4. The widow loaden with 
lusts was ' always learning, but never taught,' 2 Tim. 
iii. 7. For as it is with infants whilst any stone* 
breaking forth is with them, it keepeth them down ; 
or as a man that hath a wolf feeding on him can never 
hold out ; so a heart abounding with noisome lusts ca& 
not but be brought low, and languish in all the graces 
of the Spirit ; and with lean and spiritless souls they 
pine away. 

2. They must hunger after the milk of the word, 
1 Peter ii. 2, that they may grow thereby. 

3. They must blow up, ava^uTvish, the graces of 
God's Spirit, 2 Tim. i. 6. ' None awaketh himself 
to lay hold upon God,' Isa. Ixiv. 7. 

4. Take heed of that which may quench your affec- 
tions to God : dead company, who can neither speak, 
nor hear the language of Canaan. 

5. Take heed of worldly cares, the common choKe^- 
weeds of all seeds of grace and goodness; inordinate 
diligence about earthly matters, eating, drinking, 

* Qu. ' sore ' ?— Ed. 



180 



BAYNE ON EPHESIANS. 



[Chap. II. 



building ; tlie world shall be drowned in these when 
Christ Cometh to judgment. Weed out of your hearts 
all such things as like weeds spring up and smother 
better devotions. 

Use 2. For rebuke. The Sun of righteousness is gone 
back with many in their dial, who are fallen from their 
first love, from that life and power which sometime 
they have had, sustained visible decays of ancient gifts, 
selling their God for bread, and the unspeakable peace 
of a good conscience for outward peace and liberty ; 
these may fear that God will cut them down as un- 
profitable branches, good for nothing but combustible 
fuel for the fire of his everlasting wrath. 

l>(ict. Secondly, This doth give us to understand, 
that the state of a believing soul is such as cannot 
finally fall or be utterly extinct. Every stone in this 
building hath an increase in regard of itself, and in 
regard of others which come to be laid with it ; it doth 
not shrink in and quite fall out. The Holy Ghost, 
the builder of this temple, wanted not wisdom to lay 
these stones ; yea, such mortar as is everlasting, even 
those gifts without repentance, Rom. xi. 29, of faith 
and love. And touching the increase of grace in the 
believing, hold these things. 

First, This grace is of a more excellent property 
than that in the angels fallen, or in Adam. Christ is 
the head whence this issueth spiritually, as Adam was 
the head whence that other grace, being natural, should, 
together with nature, have been conveyed. It hath a 
higher rise, and the name of it maketh it eternal, as 
being a life not subject to death, not only promise and 
assistance. 

Secondhj, This cannot totally fall away. 

Thirdly, This grace hath his swoonings, when as 
yet life lies in the heart, like fire in a flint. 

Fourthly, Such grace as the Scripture maketh us 
fall from, is temporary grace, as much difl'ering from 
true, as wild herbs and those of the garden, as things 
sohd and superficial, grace in estimation and appear- 
ance, grace in regard of outward profession ; and thus 
a man may be in Christ in the shape of faith, that is 
not inwardly ingrafted into Christ. It faileth not in 
saving faith. Or if they speak of true grace, they only 
do it by supposition, not affirming any such matter. 

Now, let us consider out of the words these three 
circumstances : 

1. To what it groweth, a temple. 

2. A holy temple. 

3. In whom, in the T.ord. 

Loci. First, then, we see what kind of building the 
believing are, namely, a temple for God's habitation, 
a house in which it pleaseth him to be a residentary : 
1 Cor. iii. 16, ' Know ye not, that ye are the temples 
of the living God ?' 1 Pet. ii. 5, ' And ye as lively 
stones be made a spiritual house to God.' It is not 
a material house which is a temple for God ; he is a 
Spirit, and as Solomon confessed in the dedication, 
and_as Isa. kvi., the spirits of the humble and con- 



trite men, fearing before him, they are the fittest 
houses for him ; and the material temple was sym- 
bolical, such as had reference to a further thing which 
it signified; that is, 1, the humanity of Christ, the 
temple of the Godhead, in the true Immanncl ; 2, the 
multitude of the faithful here in this place ; 3, every 
particular believer, 1 Cor. iii. 16. 

For the second, How or in what regard they are a 
temple ? Ans. In respect both of soul and body : 
primarily, of soul ; secondly, of body : as the seat of 
God was the ark of propitiation primarily ; secondly, 
the whole temple. 

Use 1. The use hereof is, to let us see the excellent 
privilege of us, that are the household of faith ; and 
therefore Peter doth reckon it as the first, that we are a 
spiritual house. It was a great blessedness to ap- 
proach unto the material temple, Ps. civ., to minister 
before the Lord in it ; but to he the spiritual temple, 
even the true rest of the Lord, this is a blessing above 
all we can conceive. Again, this doth amplify the 
dignity of it, that the Lord made such promises ; for, 
look, what was spoken concerning the outward temple, 
that God would delight in it, rest in it for ever, de- 
fend, sanctify it, these things have the true accomplish- 
ment in that which is performed upon the believing. 

Use 2. Secondly, This doth teach us our duties, 
that we must not at any hand averse ourselves ; that is, 
we must not ahenate ourselves from the Lord ; for if 
we withdraw ourselves from him, we rob him and com- 
mit sacrilege, if we surrender our souls or bodies to 
spiritual or bodily uncleanness. Church robbers, of 
all others, are counted odious ; but if one will go for 
a Christian, and give himself up to sin, or offer to 
corrupt the soul of another, and so snatch him into 
one destruction with himself, this is to deny the 
temple itself. The world is full of church-robbers in 
this sense. 

So when men will pin themselves upon men, call 
themselves after them, setting them in the room of 
God, it is an intervcrting of this temple, as orders do 
the authors of them, as the Corinthians did. Though 
I know the papists say they hold nothing but distinc- 
tion, and what is more, they hold not allowable. 

Use 3. It teacheth us that we must avoid all un- 
cleanness ; for, as the former, so this is a profanation 
of the temple. Now in Uzzah, in the buyers and 
sellers, and in others of whom the ecclesiastical and 
profane story mention, j'ou may learn what a terrible 
thing it is to profane a temple, wrath from heaven fol- 
lowing it. Profane it not with fornication ; profane 
it not with idolatrous association. ' Separate your- 
selves, and come out from amongst them, and I will 
receive you.' Whatsoever is done to the withdrawing 
man from God, is a spiritual sacrilege. If we yield 
to the inveigling seducements of false teachers, if we 
withdraw our hearts from God, and fall to the world, 
this is a surrender of that which is God's unto the 
devil, a horrible sacrilege. So if any do rob us, lead- 



Ver. 21.] 



BAYNE ON EPHESIANS. 



181 



ing ns to lust, to false doctrine, he is a sacrilegious 
person. The apostle iutimatoth no less, that those who 
build stubble, or hay or straw, are destroyers of the 
temple of God, and such will God destroy. We must 
neither do nor give consent to such an evil. 

2. J hid. It is said further, a holij tatijile ; which doth 
teach us that the believing are such who must be 
sanctified throughout. In the temple there was not 
anything but was holy, so in us there must not be 
anything but must be holy ; ' the God of peace sanc- 
tify you throughout ;' wo are in every part sanctified, 
that are come unto God. Thus, if we should go through 
all the parts of a Christian, mind, will, all'octions, 
senses, members of body, the Scripture doth teach us 
that all the?e must be holy, and instruments of holi- 
ness ; the temple which our souls and bodies are, 
must be a holy temple : Eph. iv. 23, ' Be renewed in 
the spirit of your mind unto true holiness ;' covenant 
with j'our eyes : Rom. vi. 13, ' give up your whole 
bodies instruments of holiness ;' put not out the finger 
to evil. The temple had in it, 1, an alienation of 
things from profane and common use ; 2, the dedica- 
tion of them to divine use ; 3, the conservation of 
them in this property, correspondent to which must 
be our holiness. 1. We must come out of the world, 
and separate ourselves from the customs of an evil 
and froward generation. 2. We must yield ourselves 
up to God : llom. xii. 1, 'I beseech you, brethren, 
by the mercies of God, that ye give up your bodies a 
living sacrifice, holy, acceptable unto God.' 3. We 
must labour to keep ourselves from all profanation : 
1 Thes. V. 23, ' That your whole spirit, and soul, and 
body, may bo kept blameless.' Now, then, we see 
what is the thing that all in Christ must grow to, even 
holiness ; not to knowledge, not to cotton letter with 
performance of outward duties, not to a more familiar 
conversing with men of the best mind, as commonly 
we speak. Wicked ones that are not this temple, 
may know so much as to be teachers of others ; wicked 
ones may come to learn the yoke of outward duties 
more easily. A wicked one may (like Simon Magus) 
be a companion of the disciples ; and many that say, 
' Have we not eaten and drunk in thy presence ?' and 
many that have lain in the same sheets with them, 
shall not enter. The thing which principally all the 
building on Jesus Christ must grow, is holiness. 

Use 1. Look, then, if you will prove yourselves 
believing, that you stay on bira the corner stone. Look 
if you have grown in holiness ; what increase of faith 
thou hast got, what more grief for sin, watchfulness 
against sin, victory over thy corruptions, wrath, lust, 
intemperancy, covetousness, unbelief ; what increase 
of faith, patience, meekness, sobriety, chastity, hea- 
venly-mindedness ; if we have no growth in these, all 
our shows are but a blank, worth nothing : every 
stone laid on Christ must grow up to an holy temple. 
Whosoever thou art that canst say, I thank God, I 
was so haunted with pride, with uncleanness, with in- 



temperance, with wrath, with covetousness, that my 
poor soul was chained up in them, usurping and 
triumphing over me ; but now, though I see some 
scars of them, yet the law and tyranny of them is 
ceased, and my soul much freed, I thank God it is 
somewhat better established with grace. Blessed are 
these. 

Use 2. Secondly, It doth teach us, what wo must 
endeavour to, increase of holiness ; ' Bo ye holy, for 
your heavenly Father is hoi}'.' If those that did bear 
anything belonging to the material temple were to be 
holy, much more must we who are the temples them- 
selves. 

Use 3. Thirdly, it doth convince many to have no 
conjunction with Christ, for they are the devil's cha- 
pel rather than God's temple. They arc a cage of 
uncleanness ; what dwelleth in them, but covetous- 
ness, envying, strife, pride ? Can these filthinesses 
have abode in the temple of God ? Many mock at 
holiness, at careful refraining their riot, their swag- 
gering, their looseness. Can these bo in Christ, in 
whom, whosoever is builded by faith, must grow to 
be a holy temple of the Lord ? No, surely ; for 
' what communion can there be twixt light and dark- 
ness ?' 2 Cor. vi. 10. Look, as in the 8th of Ezckiel, 
the Lord spake of the type, so now it may be spoken 
of spiritual houses of God ; as that bad these two 
abominations, the pictures of every creeping thing, 
which though they were to be pulled down, yet there 
were the elders offering incense before them. So it 
is with many that outwardly will be Christians and 
holy temples ; in them are all unclean pictures, their 
thoughts and imaginations, which aro the pictures and 
portraitures of their mind, what are they of the glory, 
lust, profit of this world. And whereas, by mortifi- 
cation, they should root these out, it is far otherwise, 
for they applaud them, and after a sort sacrifice to 
them, taking up their happiness and contentment in 
them; these are idol temples. 

In the Lord. Doct. The last thing here to be ob- 
served is, that it is the virtue of God our Lord which 
doth build up and increase the number of believers. 
' I will,' saith Christ, ' build up my church,' it is not 
the strength of men. Look as it was in the type, — 
Zech. iv. 6, ' Neither by an army nor strength, but by 
my Spirit, saith the Lord of Hosts,' — so in the truth, 
neither can it be other, if men will open their ej-es to 
see the enemies which oppose it ; not Sanballat and 
Tobiah, Neh. ii. 10, not flesh and blood, but spiritual 
wickednesses. And this it is that hath made the 
church still go forward, notwithstanding heresies, per- 
secutions, all scandals of life, all the gates of hell, be- 
cause God hath been he whose virtue and strength 
undertaketh the building of this spiritual temple. 

Use 1. To teach us whither we must look, even to 
God, because we concur and conspire with God, aa 
subordinate unto him, in the work of conversion and 
edification of his elect. God indeed maketh us co- 



182 



BATNE OX EPHESIANS. 



[Chap. II. 



workers with him, not that we add ucto the power of 
God, but that we obediently apply ourselves unto the 
working of God ; ' We are mighty through God,' aud 
energetical, able to beget children in Christ Jesus 
through the gospel : 1 Cor. iv. 15, ' Not as of our- 
selves, but our sufficiency is of God, who also hath 
male us able ministers of the New Testament,' 
2 Cor. V. ; then no marvel if God, and the word of his 
grace, be ' able to build men up further, and to give 
them an inheritance among them that are sanctified,' 
Acts XX. 82. Rather we may marvel that at any time 
the word of God should fail of his eflect, or that any 
of his fellow-labourers should say, ' I have labom-ed 
in vain ;' but, indeed, it is not a vain word, but shall 
.-accomplish that I will, and prosper in the thing 
whereto I send it, Isa. Iv. 10. 

Use 2. Secondly, It may comfort us, that we shall 
in due time be finished. God will make up all the 
breaches and ruins of our sinful nature, aud build us 
np a glorious temple for himself, wherein he will 
dwell for ever. 

Ter. 22. In lehom you also are builded together for 
an habitation of God through the Spirit. 

In this last verse he speaketh with application to 
the Ephesians, of whom he layeth down two things : 
1, their building together; 2, the end, to be a dwelling 
of God ; the manner being annexed, by his Spirit. 
The things, especially of the first part, have been 
spoken of; but that he saith these Ephesians were 
thus and thus, it doth teach us, that we are par- 
ticularly to apply the blessings of ^Christ to those 
-with whom we deal. It is a good thing to bring 
people to know particularly the things bestowed on 
them. And the infancy of many requireth, not only 
that the minister have the breasts of the testament, 
but that he bring those he dealeth with to take them 
rightly ; and those that are more perfect, though they 
know the things bestowed, yet the dulness of them is 
snch, as if they be not remembered in this kind, they 
are short of duty. And all are not alike husbands, 
reviewing their commodities as others. 

Quest. But it may be asked, how St Paul speaketh 
this? 

Ans. 1. In the judgment of charity; 2. In the 
judgment of certainty, for he speaketh of believing, 
for these are the words of faith in pai-ticular. 

Ddct. Observe, first, how we come to be a dwelling 
of God, by being builded on Christ. ' You,' saith St 
Peter, ' being built on him, become a spiritual house,' 
1 Peter ii. 5, 6. By coming unto him we have con- 
junction with him, and so God by his Spirit coming 
to us ; for Christ Jesus is he, in whom is founded 
all God's drawing near to us. In his human nature 
the Godhead is personally, so that we by faith being 
laid on him, the Father, Son, and Holy Ghost, come 
by Ibis means to rest in us ; aud Gal. iii. 10, the 
Holy Ghost saith, ' we receive the Spirit by faith ;' 



he that hath not the Son, hath not the Father, nor 
Spirit. Even as there must be a connection with the 
head, before there can be a communion of the spirit 
of the head. 

To be a dwelling of God. Doct. Observe, then, that 
the believing have the Lord dwelling with them, walk- 
ing with them; he diueth and suppeth with them, as is 
testified in the Old and New Testament: Lev. xxvi. 11, 
' I will set my tabernacle amongst you, and will walk 
among' you ;' John xiv. 17, ' The Spirit of truth 
dwelleth in you, and shall be in you ;' ' My Father 
will love him, and we wUl come unto him, and make 
our abode with him,' ver. 23. 

Use 1. It teacheth us that we must cleanse our- 
selves, that we may no way grieve so glorious a guest : 
Cant. iii. 6, ' Who is this that cometh out of the wil- 
derness like pillars of smoke, perfumed with myrrh 
and frankincense, with all powders of the merchant ?' 
How jealous God is of those to whom he approacheth, 
1 Peter ii. 45. ' I will be sanctified in all that come 
near to me,' Lev. x. 3 ; for ' what communion can 
there be betwixt light and darkness?' 2 Cor. vi. 16; 
the Lord being ' a consuming fire,' and ' who can 
dwell with those everlasting burnings ?' Isa. xxxiii. 14. 
If any great personages come to visit us, we will have 
every corner swept, and will not leave sluttish holes 
for nosegays to them. The apostle on this groimd 
enforceth his exhortation, 2 Cor. vii. 1, ' Having such 
promises, let us cleanse ourselves from all iilthiness 
of flesh and spirit, and grow up to full holiness in the 
fear of God.' 

Use 2. Secondly, It doth teach us the blessedness 
of all the faithful. ^Miat an outward felicity it is 
deemed if a prince do gi'ace with his presence this or 
that place ! If he reiterate that favour, there is no 
small joy in that city. And when a house is more 
mean, if then a prince shall, in progress or otherwise, 
lodge in it, it is a narration for posterity how thus many 
times it pleased so great a king to gi-ace such or such 
a place with his presence. But that the great King 
and Lord of heaven and earth should once vouchsafe 
to take up his lodging under our roof, this bounty can- 
not be sufficiently extolled. 

We read how that when the ark came amongst the 
Israelites, they shouted, that the heavens did ring for 
joy, 1 Sam. iv. ; yet that was but the pledge and 
token of God's gracious presence to his people. And 
we see, if we have tenements, we are glad to have them 
bestowed on those who will keep them from wind and 
water. God dwelleth in us, not for his good, but for 
ours. We have houses against weathers violent, which 
shall stand fast as mount Zion, that cannot be moved, 
Ps. cxxv. 1. 

Use 3. A ground of meditation, when we find God 
absent, how to request his presence ; to long for him, 
to cry after him, to hold ourselves most miserable 
without him. To this end thou mayost purge and 
cleanse thyself, prepare a clean room in the closet of 



Ver. 22.] 



BAYNE ON EPHESIAN3. 



1S3 



thj heart for him. The humble heart is the only 
palace of his delight : Isa. Ivii. 15, ' For thus saith he 
that is high and excellent, he that inhabiteth cteruit}-, 
whose name is the Holy One, I dwell in the high and 
holy place, with him also that is of a contrite and 
humble spirit.' 

Obj. But it may be said, God filleth heaven and 
earth ; heaven is his throne, and the earth his foot- 
stool. 

Alts. Essentially, God is everywhere present, Jcr. 
xxiii. 24 ; but here his presence is taken energetically 
for his eflectual action ; neither that universally, for so 
he is present with all things visible and invisible, go- 
verning them by the power wherewith he created them, 
both according to nature and against nature ; but 
more especially and peculiarly with his saints and 
chosen, making them partakers of all those gifts which 
are needful and necessary for them unto salvation. 
In which sense the words of Christ are to be taken, 
' If any man love me, my Father will come in unto 
him, and dwell with him,' John xiv. 23. Wouldst 
thou then know whether God dwelleth in you ? If 
he be in thee, he is like the sun, which giveth light over 
the whole horizon ; the gross fogs and mists of blind- 
ness are scattered, and the day-star of understanding 
hath appeared. If God dwell with thee, then is thy 
conscience sanctified, and clearly acquitteth thee of all 
thy transgressions ; for thou hast received the Judge 
into thy house, who hath fully discharged all, and 
freely stricken off all thy sins. If God dwell with 
thee, thy will and ali'cctions are reformed ; thou hast 
the mind of God, willing that which is good, hating that 
which is evil ; thou fearest God and lovest his truth, 
and art humble in thy own eyes. For as a wise mas- 
ter of the house guideth his whole family with discre- 
tion, so God ruleth in the soul with the sceptre of his 
word, and composeth the working thereof to his wiU. 
Contrariwise, if thou be still ignorant, faithless, un- 
ruly, nngoverned, proud, covetous, full of carnal policy, 
and the like, then Christ is not in thee, but Satan, 
who ruleth in the children of disobedience, provoking 
thee unto ungodly, unlawful pleasures, contention, 
wrath, blasphemy, contemning the ministiy of the 
word, maligning the professors thereof, by mischievous 
practices, mocks, and scorns. 

Use 4. It teaeheth us, further, how to lift up our 
lamentation in God's absence, when we see others 
usurping his possession. ' Lift up your heads, ye 
gates ; and be ye lifted up, ye everlasting doors, that 
the King of glory may enter in,' Ps. xxiv. 9. If one 
should bar the door of the owner, not giving him in- 
gross and egress, what a riot would it be deemed ! 
Be careful to entertain him entered, in enjoying him, 
by rejoicing in him. Let him not wait at our door : 
' Behold, I stand at the door and knock,' Rev. iii. 20. 
And when he taketh up his inn with us, and lodgeth 
with us, we must not misrulily molest and awake him, 
lest in displeasure he take his leave and depart from us. 



ObJ. How can the Father and the Son be said to 
dwell in us by the Spirit, seeing they are no less pro- 
sent with us than the Spirit ? 

Anx. True in regard of omnipresence, not true in 
regard of putting forth this effect, in which their in- 
habiting of us is grounded. 

Bi/ the Spirit. Inasmuch as the Father and the Son 
are there present in their Spirit, so they are every- 
where manifesting a peculiar presence by the effect of 
sanctitication. This was promised in the Old Testa- 
ment : ' I will put my Spirit into you,' Prov. i. 23 ; 
' Know ye not that ye are the temples of God, and that 
his Spirit dwelleth in you?' 1 Cor. iii. 16 ; and vi. 
19, ' Your bodies are the temples of the Holy Ghost, 
whom you have from God.' Our sanctitication, in re- 
gard of which effect God is said to dwell in us, is 
referred to the Spirit, with some distinction, though 
it be the work of the Father and the Son. 

Use 1. So that we may see in what we are to set 
the presence of God, in finding his Spirit working in 
us. 'SMien we find the Spirit of God working fa th, 
patience, love, meekness, then we may say, we find 
God dwelling in us. When we find the Spirit of God 
comforting and cheering our hearts, then we may say, 
we find God, as it were, supping with us ; he smell- 
ing our spiritual sacrifices, we feeding off his comforts. 
When we find the Spirit confirming and strengthening 
us, then we may see God repairing his house ; 1 John 
iv. 18, 'Hereby know we that we dwell in him, and 
he in us, because he hath given us of his Spirit.' 
Working truth in us and spiritual peace, John xiv. 17. 

Obj. But the Spirit is everywhere. 

Ans. A man, though he come into twenty houses, 
is not said to dwell in them all ; but where he 
lodgeth, where he dineth and suppeth, where he doth 
reparations and buildeth, there he is said properly to 
dwell. He is in others, as by the way, as a passenger, 
or after the manner of a stranger, not as an inhabitant 
and master of the house. 

Use 2. Secondly, This cleareth to us the state of 
such as are without the Spirit of God : they have not 
God ; for God's dwelling in ns is by means of his 
Spirit. Therefore the apostle saith, ' If the Spirit of 
Christ dwell not in you, you are not his,' Rom. viii. 
9. Therefore, not only such forlorn wretches as 
mock at the Spirit, but all those that walk according to 
the flesh, they utterly be without God ; in such only the 
devil and his angels reside : ' they enter in and dwell 
there,' Luke xi. 20. It is true, there is a double 
possession ; the strong man, spiritually, doth hold all, 
till God, by his Spirit, come to re-enter. If you ask 
how Satan should do this, and we not aware, my answer 
is. The natural corruption which thou carriest about 
thee is confederate with the devil, yea, of such simili- 
tude and likeness, that they can hardly be known 
the one from the other. Now, as in an obscure night 
much evil may be done, and we not aware, especially if 
one of our own family be consenting, so in the night of 



1S4 



BATNE ON EPHESIANS. 



[Chap. II. Ver. 22. 



the body, v.-liere God, by his SpLrit, is absent, much 
villany is practised by Satan, we not discerning it, our 
own familiar flesh being the coadjutor and furthererin 
all his malicious and impious proceeding. Now, where 
the Spirit is, he hath put the flesh out of office, and 
taken awaj- the keys and government of the man, and 
over-ruleth every power of the soul ; the Spirit in thy 
mind, the Spirit in thy conscience, in thy will, in thy 
heart, and who but the Spirit in all thy actions? 

Use 3. A consideration of great comfort, that God 
is come unto us by his Spirit. Art thou atilicted at 
the sight of thy sins ? Look up to God, sitting in 
thy heart by his Spirit, who will cure thee of every 
deadly sin, and will purge thee from all thy unclean- 
ness. What if I have relics of corruption in my flesh ? 
yet I know that I am not in it, nor led by it, if I have 
the Spirit of God dweOing by me. You are not in the 
flesh, but in the spirit, seeing the Spirit of God dwell- 



eth in you, Rom. viii. 9. Again, am I in bondage 
under my corruption or temptation ? ' Wliere the 
Spirit of the Lord is, there is liberty,' 2 Cor. iii. 17. 
This Spirit is of power to deliver us, and to dissolve 
the works of the devil. Am I in fear of my dissolu- 
tion, and doubt of my resmTection ? If the Spirit of 
God dwell in thy soul, it shall quicken thy dead body : 
Eom. viii. 11, ' If the spirit of him that raised up 
Jesus from the dead dwell in you, he that raised up 
Christ from the dead shall also quicken your mortal 
bodies, because that his Spirit dwelleth in you.' If 
a physician should dwell with us, we would look what- 
ever he might do for us in that kind, he would readily 
undertake it for us ; so the Spirit of all grace dwell- 
ing within us, we may expect those things which are 
the offices of the Spirit of God, for he is sent for this 
purpose. 



i 



Chap. III. Veu. 1.] 



BAVNE ON EPHESIANS. 



185 



CHAPTER III. 



TTER. 1. For this cause, 1 Paul, the prisoner of 
Y Jesus Christ, for you Gentiles. This epistle 
divided itself, I told you, into three parts: 1, the 
preface ; 2, the matter ; 3, the conclusion. The 
matter containeth throe branches : 1, it propounded 
the benefits singly ; 2, did illustrate them by com- 
parison ; 3, did prevent the offence of his bonds, and 
80 make way for the better entertaining of that he 
formerly delivered : such being his apostolical care, 
lest anything should occasion them to run in vain. 

The scope of it is to take away all distaste of his 
coodition, and so all prejudice of his doctrine. The 
sum of it may be comprised in these two syllogisms. 

Whose bonds are caused by you and tend to your 
good ; you must not be ashamed of his bonds, but 
rejoice in them rather. But because of you I, Paul, 
am prisoner, and for you, that is, for your further 
good and advantage ; therefore you must not be 
ashamed of me nor of my bonds. 

The second part of this reason is in the 1st verse. 

The conclusion in the 13th verse. 

From the 1st verse to the 13th he proveth this 
main argument by a pro-syllogism, which you may 
frame thus : 

He who hath a calling of God to you gentiles, the 
things he doth or sufl'ereth in executing this calling 
are for your good ; but I have a gracious calling of 
God towards you. 

The first is propounded in the second verse, then it 
is amplified from the parts of it. 

1. From the relation of the gospel made to him by 
God, vers. 3-6. 

2. From the commission ministerial which he re- 
ceived from God, vers. 7-12. 

The second syllogism is this : 

That which I strive for to God in prayer, that you 
are to take to heart, assuring yourselves of ability 
thereunto. 

But I, &c., ergo. 

Now for the more particular unfolding of these 
things, the general carriage whereof is thus contrived, 
first, for the words of this first verse. 

For this cause, that is, bj- reason of the effect of 
my ministrj- above named, that you Ephesians, of 
hellish caitifl's, are now set in heaven with Christ, are 
made one body with God's people, builded so in 
Christ, that God dwelleth in you by his Spirit ; for 
this cause ; this is the efficient of my ti'ouble. 



/, Paul, am the prisoner for you ; that is, I, Paul, 
who sometime did imprison those who professed the 
doctrine of Christ, am now that prisoner, frequently 
in prison for Christ his cause, 2 Cor. xi. 23. 

And that fur you ; that is, for your further good, 
that you may be edified more in your holy faith, this 
being one cud of the saints' sufferings. Here then 
are sundry things to be marked. 

What is the cause that stirreth persecution against 
the ministers of the gospel. 

The person, I Paul; where, 

1. You are to remember Acts is. 12, where it is 
said, ' Saul, yet breathing out threatenings and slaugh- 
ter against the disciples of the Lord, went unto the high 
priest, and desired of him letters to Damascus, that if 
he found any that were of that way he might bring 
them bound to Jerusalem.' 

2. You are to mark that he doth not make dainty of 
his estate, concealing his name, but setteth his name as 
a mountain in the test, as no whit blushing at his 
bonds. 

3. His condition, Christ's prisoner. 

4. The end, ' for you Gentiles.' 

Poet. The first consideration doth teach that the 
fruit of the gospel, and the effect it taketh, doth occa- 
sion the ministers of it persecution. St Paul did see 
that the fruit of his gospel brought forth in the gen- 
tiles the exchange of their estate from darkness to 
light ; this was the cause why bonds and imprison- 
ment did betide him. The history of the primitive 
church doth clear this ; the word was no sooner fruit- 
ful anywhere, but that the devil raged. Acts iv. IG, 17. 
WTien Peter and John had preached the gospel with 
much power upon the hearts of the people, the whole 
council of the rulers and scribes were moved, ' Say- 
ing, What shall we do to tlicse men ? for surely a mani- 
fest sign is done by them, and it is openly known to 
all them that dwell at Jerusalem ; and we cannot deny 
it. But, that it may be noised no further, let n3 
threaten, and charge them, that they speak hence- 
forth to no man in his name.' So Acts iv. 16, 17, 
and Acts xii. 19. 

This is it which the devil cannot endure with pa- 
tience, to see himself dispossessed and dislodged out 
of the hearts which sometime he hath rested in, and 
therefore he doth spit his venom against them, stir- 
ring up evils against them from the children of dis- 
obedience, in whose hearts he is effectual, Eph. ii. 2. 



ISG 



BAYNE ON EPUESIAXS. 



[Chap. IIL 



"Whatsoever pretences are spread, why such measure 
is ofTered God's servants, this is the true cause of all 
the tragedies of this kind. St Paul, Acts xxiv., was 
accused as an enemy to the state, as a dissolver of the 
temple and law, as a seditious fellow, but these were 
flourishes beside the truth, for he taught ' every soul 
to he subject to all ordered powers,' Kom. xiii. 1. He 
became under the law to gain them under it ; he never 
committed the least seditious attempt ; the matter of 
all the quarrel was that the devil's kingdom did fall 
down like lightning from heaven in the hearts of the 
Gentiles. 

Use 1. So that we must make hence this use to 
ourselves, to learn what it is which doth cause the 
disturbance of God's servants that serve him in the 
gospel. It is no matter of trifles (for the devil doth 
not play small games) ; it is the gaining of men to 
Christ, the bringing of men from the devil to God, 
and this is it which he so hardly digesteth ; so that, 
though the blind world will not see, yet we must 
open our eyes and judge righteous judgment. 

Use 2. Again, seeing that the taking effect of the 
gospel hath afflictions of this kind accompanying it, 
we may well fear that the devil doth hold all he 
would in the most of us, he is so quiet ; for if men 
were truly severed from the world, and clave to God 
in his ways, then the devil would not want engines 
wherewith to assail the stoppage of such proceedings, 
then you should hear such voices as these, Conven- 
ticlers. Seditious, Factious persons, &e ; but when the 
strong man is quiet, it is a sign he holds possession 
at his pleasure. 

For this cause, I Paul. 1. That Paul here is often 
in prison for Christ, who. Acts ix. 2, did bind all 
that professed his name ; observe, 

Doct. That God can make those who have been the 
most zealous persecutors of his truth become the most 
forward martyrs for the testifying of it. ' He that per- 
secuted us in times past, now preacheth the faith which 
before he destroyed.' Paul, ' once zealous of tradi- 
tions,' now ' rejoiceth in nothing but the cross of 
Christ,' Gal. vi. 14 ; Paul, destroying faith, the same 
a great planter of it ; Paul afllicted and put in hold, 
the same Paul made collections for the cherishing of 
them most diligently. God doth so, that thus to create 
hopes where they are hopeless is most with his glory, 
Gal. i. 23. 

Use 1. This is a ground of prayer, that we should 
not give over to pray for men, even persecutors of 
good things in some sort, that it would please God 
to enlighten them and convert them, if it may stand 
with his glory. 

Use 2. Likewise it is a ground of hope for the 
church, to think that if no way else do appear, yet 
God can give it peace by turning the hearts of those 
that are the arch-enemies of it. 

Use 3. That Paul setteth down this his condition, 
a prisoner of Christ. Observe hence, 



Duct. That the estate of the faithful servants of 
God is subject to persecution for Christ his sake. Mat. 
X. IG, 17, 2 Tim. iii. 11 ; they must not look to be 
received with the world as if they were her own, but 
to be entreated as such whom the world knoweth not, 
aeknowledgeth not. So Christ his prophets, his apos- 
tles, they did kiss the prisons sometime, and sufl'er 
violent outrage at the hands of the wicked ; neither 
can it be otherwise. 

For the ministers of Christ cannot be ' pleasers of 
men,' Gal. i. 10; ' If I should please men, I were not 
the servant of Christ.' Pleasers of men in indifl'erent 
things for their good and edification, they may ; pleasers 
of the natural man in the way of his sinful delight, they 
cannot. ' Let every man please his neighbom- in that 
that is good to edification,' Rom. xv. 2. 

A second reason ; because that Christ will be known 
not to be a king after the manner of this world. The 
favourites of great potentates are all great personages, 
dukes, marquises, earls, itc. ; but Christ his outward 
favours are imprisonments, ignominy : these are the 
cloth of his estate which his servants wear for his 
sake, his dearest servants. 

Christ would have them thus entreated by the world, 
subject, as weak men, to aU their violence, that the 
power which subdued the world to God might appear 
not to be of them, but of God : 2 Cor. iv. 7, ' We 
have this treasure in earthen vessels, that the excel- 
lency of that power might be of God, and not of us.' 

Use. This, therefore, must warn us, both ministers 
and other, as in a glass, to take view what may be 
our condition. We must not dream of paradise, but 
prepare with the ' preparation of the gospel of peace,' 
Eph. vi. 15, with getting innocency of the dove, ser- 
pent-like wisdom. Mat. x. 16, to undergo affliction. 
It is not the wiD of God that because our condition 
now trieth not that which the apostles found, that 
therefore we should put evil far from us, that we 
should sing with the priest, Hie requics men, and say 
in our hearts. Our mountain shall not be shaken, our 
estate shall not be exchanged. 

Doct. 4. That St Paul doth not blanch the matter, 
or shrink any whit as ashamed of this estate, but saith 
boldly, / I'ciui, that prisoner of Christ, it doth teach 
us that we must not be ashamed of the things we 
sufl'er for Christ, but rather glory in them. 

Of this three things : 

1. We prove it. 

2. We answer this question, Whether all our afflic- 
tions must be rejoiced in ? 

3. What use we are to make of it. 

1. The Scripture is plain. It is said of the apos- 
tles, after they had been beaten and shamefully abused, 
Acts V. 41, ' They departed from the presence of the 
council, rejoicing that they were accounted worthy to 
sulier shame for his name.' Of this Paul glorieth : 
2 Cor. xi. 23, ' In labours more abundant than all, 
in stripes above measure, in prisons more frequent, 



Ver. 1.] 



BATNE ON EPHESIANS. 



187 



in deaths oft;' llom. v., 'We rejoice in tribuktioii ;' 
and 1 Petor iv. 16, ' If any sutler as a Christian, let 
bim not be ashamed, but lot him glorifj' God on this 
behalf.' So of temptations St James speakelh, James 
i. 2, 'Count it all joy when ye fall into divers tempta- 
tions ;' for sullcring for Christ is in itself glorious, and 
a gift of grace : 1 Peter iv. 14, ' If ye lio reproached 
for the name of Christ, happy are ye, for the Spirit 
of glory and of God resteth upon yon ;' Philip, i. 29, 
' To you it is given, not only to beheve, but also to 
suffer for his name.' 

Secondly, The person for whom we sutfer is such as 
we owe ourselves unto. Paul professeth of himself 
this holy resolution : Acts xxi. 13, 'I am ready not 
only to be bound, but also to die at Jerusalem for the 
name of the Lord Jesus.' 

Thirdly, The recompence of reward, Heb. xi. 25. 
It is reported of Moses, he ' chose rather to suflfer 
affliction with the people of God, than to enjoy the 
pleasures of sin for a season ; because he had respect 
to the recompence of reward. ' 

2. For the second, Whether all afflictions most be 
rejoiced in? 

The answer is made by some, that it is not to be 
looked for, as being a peculiar gift to some persons ; 
and if we frame our answer to that which is done, not 
to that which should be, it is true ; for Paul saith, 
' Our afflictions for the present are not joyous,' Heb. 
xii. 11 ; and St Peter tells us, ' If need require, we 
are made heavy with sundry- temptations,' 1 Pet. i. 5. 
But the scruple remaineth, how far I am bound to 
rejoice in afflictions ; in what afflictions I am to re- 
joice, in what not. The answer is to be made from 
the ends of afflictions, which are chieHy threefold. 

(1.) They are to give testimony to the truth. 

(2.) They are to try us, and so prepare us for good 
things. 

(3.) They are to correct us. 

Now in the former we may rejoice, j-ea, it is our 
duty to rejoice ; in the latter we must mourn, and be 
humbled, Jer. v. 3. God complaineth of this as bad 
behaviour in his people, that when he did smite them 
they grieved not: 'Thou hast consumed them, but 
they have refused to receive correction;' they have 
made their faces harder than a rock. 

It being a forlorn carriage in a child to smile under 
the hand of a correcting father. 

Use 1. Now this doth reprove our softness, who, if 
we endure but a more harsh term, are ready to sit 
down with the finger in the eye ; and if any disgrace 
accompany this or that way of uprightness, wo are 
shamelessly shame-faced, a token that we love the 
glory of men more than the glory of God, and that we 
have not ' received the spu'it of power, love, and of a 
sound heart,' 2 Tim. i. 7. 

6V 2. It doth teach us how to think of reproaches, 
injuries, or persecutions more sharp which befall us 
for righteousness. We must glory in them. As the 



apostle is not ashamed, but prond of his chain, so must 
we. Soldiers will tell of the wounds, the shot, of all 
the hard measure which they have suffered from the 
hand of the enemy under their colours, so must we 
esteem it as our chief honour when God shall lead us 
to suffer anything for well-doing. 

Tlidl ])iisoiier, or bond-mail, for you Gentiles. Ob- 
servo hence, lastly, 

I'ucl. That the sufferings of faithful ministers do 
make with the advantage of their people; as Paul here 
saith, that this his imprisonment it was for the Gen- 
tiles; that is, it should redound to the good of the 
Ephesians and uU the churches of the Gentiles. For 
look, as the captain his resolution rescueth the whole 
army from being discomfited, so it is erewhile that the 
ministers, casting themselves upon the pikes, is the 
security of the people depending on them. And to 
speak more particularly, they are many ways good, 
mediately or immediately. 

Mediately, in that they dispose those that suffer to 
become more serviceable to you. Look, 2 Cor. i. 6, 
' Whether we be afflicted, it is for your consolation and 
salvation, which is wrought in the enduring of the 
same sufferings which we also suffer.' And Christ 
himself, for this purpose amongst other, was not 
exempted from temptations: Heb. iv. 13, 'He was 
touched with a feeling of our infirmities, and was in 
all things tempted, that he might be able to succour 
all that arc tempted.' 

(1.) Immediately: they have the good of example, 
for they give us not merits or the crown of life, but 
they are patterns of enduring. 

(2.) They have this good, that they testify and put 
seal to that form of doctiine into which the people 
have been delivered. 

(3.) They are good, in that they prevent the scan- 
dalising of many; for if the shepherd should shrink, 
the flock would easily be scattered. 

(-1.) They are good as a seed of all prosperity to the 
churches; the blood of martyrs is the seed of the 
church. All which things we may consider in the 
Marian martyrdoms and persecutions which were 
among us ; their storm occasioned our sunshine, and 
in their persecutions, Christianly endured, was sown 
our peace, which we have enjoyed to this present. 

Use 1. This, therefore, must teach us, that seeing 
the sufferings of the ministers of the gospel are for the 
good of their people, that we must not be oflended at 
them slipping the collar like Hermogenes and Philetns, 
but we must know that the troubles and molestations 
which our ministers conflict with are for us, beneficial 
to our estates ; tending to this, that we may be further 
and further edified. 

Use 2. It is a comfort to ministers that their plough 
never standeth still ; but their persecutions and im- 
prisonments, &c., shall be real sermons, available to 
others. The word is free. When he is bound, Paul's 
chains occasioned the gospel to ring in Caisar's familj'. 



188 



BAYNE ON EPHE31ANS. 



[Chap. III. 



Ver. 2. If ye have heard of Oie dispensation of the 
grace oj God, which is giceii me to you-u-ard. 

The apostle proveth that the things he sutfered were 
because of them, anJ for their good. The argument 
stands thus. 

He who hath a calling towards you from God, what- 
soever befalleth him in the executing this calling is 
because of you and for you. I have a caihng from 
Gjd towai-d you, therefore whatsoever I do or sutfer, 
&e. 

It is propounded in this verse, and prosecuted after. 

For the meaning of the words ; you must not think 
that the phrase, if ye have heard, implieth a doubting; 
but though it be conditionally propounded, yet the 
apostle doth take it as granted. So the word is used 
1 Pet. ii. 3, ' If ye have tasted how good the Lord is.' 
So we use to say in common talk, 1/ 1 be to be trusted, 
I will do this or that, not that we mean to call our 
truth into question by so speaking. 

Quest. Again it may be asked what dispensation is, 
and how here to be conceived '? Dispensation is no- 
thin^' but the giving out in particular that which one 
bath with him by great, so as is most behoveful for 
the family. 

Quest. But one may here ask how it is to be under- 
stood, whether on God's part or the apostles, actively 
or passively? for, Col. i. 25, Paul saith he was made 
a minister according to the dispensation of God. 

Ans. For answer, God dispensing grace to him must 
here be understood, because he doth not tell in the 
next verse, 3, what he did, but what God did to 
him. 

Quest. Thirdly, What is to be meant by grace? 

Alls. His ministerial calling so termed, because the 
designing to it is of grace, and the faculty qualifying 
us for it is from the free favour of God : Eom. i. 5, 
'By whom v.'e have received grace and apostleship.' 
It hath these two properties : 1. It is founded in the 
fiee pleasure of God: Gal. i. 15, 'When it pleased 
God, who separated me from my mother's womb, and 
called me by his grace;' 1 Cor. xv. 10, ' By the grace 
of God I am that I am.' 2. All that sufJiciency which 
enableth any man to dispense the mysteries of the 
gospel, it is the mere grace of God, 1 Cor. xv. 10. 

In the verse four things might particularly be con- 
sidered. 

1. God's dispensation. 

2. The thing dispensed. 

3. The instrument by whom, the apostle. 

4. The persons towards whom, to you Ephesians, 
you Gentilto. 

To refer the second and third verses to the eighth 
verse, three things are to be marked. 1. How the 
apostle doth assure them that his sufferings were both 
caused through them, and also available for their 
good ; he assureth this hence, because he was called 
of God to them. Whence we learn, 

Doct. That the only thing to assure the ministers 



and the people that their sufferings are for the good 
of people, if they know themselves to have a calling 
from God. For what are ministers themselves, their 
works, sufl'erings ? All are yours, even for the further 
edifying of the churches to which they are given. 
Whereas if they have no calling, God may say when 
they sufl'er, Who required this at your hands'? You 
are not by me led into these things, but have cast 
yourselves upon them without my direction. 

Use. Wherefore it is profitable to know that we are 
called of God to this or that people, that in all our 
sufferings we may know God calleth us unto them ; 
they shall further our reckonings, and be of good use 
to our people. 

Doct. 2. That God is said to dispense grace, it doth 
give us to consider, that the Lord doth distribute 
calhngs for the good of his house, which is his church. 
The force of this word oixovo/Mia noteth so much ; for 
to dispense is to give out this or that one hath in 
common by number, weight, measure, as fitteth the 
family. He is a wise householder, whose dealing 
ministerial gifts, and dispensing of them, is full of 
wisdom, as ' all his works in general are done in un- 
derstanding,' Ps. civ. 24. Thus the Jews sought a 
sign ; God gave them Peter, great in signs and won- 
ders, such whose words were wonders, seeing they 
knew them not to have been matriculated in any 
schools of learning ; so the Gentiles, full of wisdom, 
the Lord gave to them St Paul, full of learning, able 
to encounter their deepest philosophers in disputation. 

Use. Which must make us, where we know God 
hath given a caUing, to subscribe to it as most be- 
hoveful for the church ; so the gifts of every faithful 
minister, to know that they are most wisely divided, 
the dispensation of God himself concurring hereunto. 

The last thing to be mai-ked in the verse is this, 
that Paul saith, 

I(7uV/i is given to you. Observe hence, Doct. That 
as the Lord doth give a caihng and grace, so a people 
towai-ds whom it is especially blessed with God's call- 
ing and grace, there are a people designed towards 
whom it is especially blessed. It is true the apostle 
had a more large flock; ' the care of all churches' was 
upon him, 2 Cor. xii. 28; but wheresoever God giveth 
a calling, there he giveth a people, of whom the 
minister may say. Toward you gi'ace is given me of 
God : Acts xx. 28, ' Take heed to yourselves, and to 
all the flock, over which the Holy Ghost hath made 
you overseers ;' 1 Pet. v. 2, ' Feed the flock of God 
which is among you.' God hath assigned every ordi- 
nary minister a portion of his people; for this is the 
difference betwixt extraordinary — as the apostles, evan- 
gelists, the seventy disciples — and om- ordinary pas- 
tors. The apostles had a universal commission, and 
the evangelists were delegates of the apostles durante 
bcneplacito. The seventy, if not evangelists (which 
some of the ancients incline to), yet they were illimited 
helpers and fellow- labourers in the work of the Lord. 



Ver. 2.] 



BAYNE ON EPHESIANS. 



189 



But ordinary ministers, the Lord commnnded to fasten 
them to certain places: Titus i. 5, ' Ordain elders city 
by city.' And in the council of Chalcedon, the 6th 
chapter, it is decreed, Let none be ordained at large, 
lest he prove a wandering Jonathan.* Every minister 
must be 

1. Separated. 

2. Authorised. 

8. Have allotted to him n certain portion of people 
which may be instructed by him, which the diminutive 
Toi/jLtlov, not Toifivri, may seem to insinuate. Now as 
God doth give everj- pastor his several flock, so ho 
will that we travail in leading of them. We must not 
dXXoTj/oEir/ffzoTE/V, be bishops in other men's dioceses, 
lest God say. Who required this at your hands ? 
When the Lord lighteth candles, he doth find candle- 
sticks on which to set them ; and when he giveth a 
calling, he giveth a people amongst whom this function 
should be exercised, in whose consciences he doth 
give his minister a special report. 

The calling of ministry is not like a degree in schools, 
which giveth honour and testifieth qualification, but 
eujoineth no labour, as a doctor of physic hath a degree 
put upon him, though it compel him not to have pa- 
tients whereon to practise. But the ministry is a labour 
in word and doctrine, 1 Tim. v. 17, and therefore there 
must be those with whom this labour must be em- 
ployed. 

Use. 1. This then doth serve to confute those illimited 
ordinations, which do call to ministry without allotting 
any particular people toward whom this grace should 
be dispensed, which doth tend to nothing but to breed 
a vagrant ministry (like that of Jonathan the Levite), 
which might proffer their service where they might find 
entertainment, a thing most ill-bcsecming the dignity 
of so sacred a calling as this is. 

Use. 2. It serveth to instruct both ministers and 
people : ministers in this, that they are to know that 
God hath given them as a calling, so gifts of calling, 
report to these gifts principally toward them who arc 
their charge and people ; which if it were settled in the 
hearts of men, it would reform a three-fold want. For 
often there is in men an affectation of the confluence of 
strangers, when our hearts do not so fervently embrace 
our own, as they do delight in seeing a concourse of 
those who do not so directly belong to us. If any come 
to our congregations as wanting (for hunger breaketh 
the stone wall), then it is good for a minister to be like 
a young woman, so full breasted that she can both feed 
her own fat, and lend a draught to her neighbour's 
child in case of absence. But to let an itch of vain- 
glory carry us so far as to affect this that cometh from 
without and be cold at home, this is to forget where 
our grace principally lieth. Let this be marked of such 
who, out of lightness and vain-glory, or by instigation 

• Mf;3tf; ;^i/f«Tfl»ijV^(« ivoXiXvfiitot. Ne dicatur, Mendicat 
Id Palsestra infa:lix Clericus. — Grot. Scholiait. 



of such friends as Christ had, who would have him 
make himself known at Jerusalem, are lavish of labour 
among those who depend not on them ; nurse abroad, 
and let their own cry at home. Which I speak not to 
put a sword in a madman's hand, or to wipe Christian 
labours soberly afforded, for there is a place to water 
abroad as well as to plant at home ; but to cut down 
too, too lavish labours from our own, which if we 
would take shorter we should see them more ell'ectual 
when they were aflbrded. And if wo did think that 
grace were given chiefly to our own people, many 
words would be needless to this purpose. You are 
stars, and the best shine is in your own sphere. Yet 
this must not be conceived as if it were not lawful in 
some cases to lend our labour elsewhere ; for (due cir- 
cumstances considered) we may say, ' Come help us in 
Macedonia,' as Paul, Acts svi. 9 ; we may water where 
others have planted. And it hath always been the 
custom from primitive times, as Clemens testifieth, lib. 
ii. Constit. cap. 48, that if any presbyter or bishop do 
come to another, they shall bo entreated to preach, the 
former giving a reason ; it falling out as Christ saith, 
Mat. xiii. 57, that ' a prophet is not without honour, 
but in his own country.' 

Use 3. This should make ministers more wary in 
translating themselves from those to whom God hath 
once given them. If a man were persuaded that God, 
as he gave him this or that people, so he did give him 
grace toward them in a special manner, he would fear 
lest accepting a new people he should want his old 
grace. They say that such as have loved once to pur- 
pose, cannot love again. It is trne here, that if men, 
in tasting the grace of God, had ever taken in a love of 
a people, they could never love so lightly as many do ; 
but these flickering roving persons from one place to 
another do testify that they never knew what that 
ofiice and grace of God meant, but the benefice is the 
morsel at which their mouths water. 

Use. 4. This doth also serve to instruct people to 
depend especially on those that are set over them, for 
those are they who are furnished from God in an emi- 
nent manner with grace toward you. They are foolish 
pigeons that know not their own lockers, and foolish 
sheep that know not their shepherds' voice ; and foolish 
people that know not their minister. Neither must 
this be taken as if we would clack you altogether under 
our wings, or sought further property than we have ; 
but it is your good which doth enforce us to speak it, 
for till you know your shepherds set over you, the 
wolf doth threaten you. God give every people a 
teacher, that we might not be blown up with the windy 
doctrine of every seducer. And look, as it is in mar- 
riage, it is not the having a husband which maketh 
a wife free from all underminers of chastity, but the 
loving her husband ; so in this marriage of pastor and 
people, it is not the having a preacher which doth 
secure you from seducers, but your acknowledging of 
him and depending on him in tlie Lord. 



190 



BAYNE ON EPHESIANS. 



[Chap. III. 



Ver. 3. How that by revelation he made knoivn unto me 
the nii/xtert/ ; as I wrote afore in Jew words. 

Now followeth the explication of this grace, which 
hath two branches. 

1. His enlightening. 

2. His commission. 

The first, to the seventh verse ; the second, to the 
thirteenth verse. 

His enlightening hath three considerations : 

1. The manner. 

2. The matter propounded and proved. 

3. The thing wherein he was taught, amplified from 
the property, in the 5th verse ; and subject about 
which it is conversant, in the 6lh verse. 

For the opening of the manner, we must know, 1, 
what is meant by revelation ; 2, the kinds of it. 1. 
To describe it from the force of the word ; it is the 
taking away the veil wherewith anything is covered. 
There are two kinds of it : 

(1.) Ordinary, which the Spirit worketh in the 
word. 

(2.) Extraordinary, that is mediate, by the benefit 
of seeing and hearing. Thus the apostles had extraor- 
dinary revelation, yet the things which they saw, heard 
and handled, those they taught, 1 John i. 

Immediate, without the benefit of sense, as Acts x. 
and Paul, 2 Cor. xii. Paul's revelation maybe under- 
stood either of a mixed, or of this latter kind, for it 
had somewhat diflering from the more timely apostles. 

1. Then that the apostle having calhng from God, 
received his message and instructions from him, he 
doth teach us that, 

Doct. Those whom God sendeth, God also teacheth 
to that pm'pose. We see princes do not despatch am- 
bassadors but they furnish them first with precepts, 
and with their pleasure which they would have signi- 
fied ; so doth God in Christ, sending any to men : ' A 
scribe must be taught to the kingdom of God,' Mat. 
siii. 52. And our Saviour Christ sends out his apostles 
with this commission : Mat. xxviii. 20, ' Teach what- 
soever I have commanded you.' So Paul, 1 Cor. xi. 
23, ' What I have received of the Lord, that have I 
delivered unto you.' Now this teaching is of diverse 
sorts : mediate, or immediate ; in the spirit, or in the 
letter, as in the eleven and Judas. But howsoever the 
Lord sendeth none, but he first so infoiTneth them, 
that they can signify his pleasure. 

XJfe 1. So that it letteth us see what we are to think 
of them that arc run upon the ministrj' without their 
errand in their mouth : ' the}' run, but God sent them 
not,' Jer. xiii. 21. True it is that they may enter 
thus, and after be enabled : 2 Tim. v. 24, ' Some men's 
faults go before, and some follow after ; ' nevertheless 
this is certain, till their repentance, that, humbling 
themselves, they have found some supply of their wants, 
they are cot to be reckoned as sent from God. 

Use 2. It must teach us to seek the knowledge of 
God's will before \\c take upon us to make publication 



of it. Look, Gal. i. 16, Paul saith of himself that he 
was ' called of God's grace, and that God revealed his 
Son in him, that he should preach him among the 
Gentiles.' Yea, we should seek this not in the letter, 
but in truth and power, that we may not speak of these 
things as men do of countries which they never saw 
but iu the map. 

2. That Paul by revelation cometh to learn, which 
siguifieth the taking away of a veil. Observe hence, 

Doct. That aU of us have a veil on our eyes, which, 
letteth us from seeing these things till they are revealed. 
Paul was no Cyclops, but quick- sighted, and yet till 
these things were by revelation opened to him, he did 
not understand them. So it is, we have scales on all 
our eyes, which will not let us see till the Lord make 
them fall ofi^; ignorance doth close up the sight of the 
mind, till the Lord with the beams of his light doth 
disperse it. We are all born blind from our birth, and 
cannot conceive or comprehend the mysteries of grace 
and of Christ : 1 Cor. ii. 14, ' The natural man per- 
ceiveth not the things of God, neither can he, because 
they are spii-itually discerned.' Hereupon David 
prayeth, Ps. cxix. 18, ' Open mine eyes, that I may see 
the wonders of thy law.' It is not want of light in the 
Scriptures, but veils of darkness over our eyes, that 
keeps us from seeing. For while the heart is veiled, 
the eye cannot see as it should ; and as this corporal 
and aspectable hght, coming into a room, maketh all 
the things which were mantled up in darkness now 
conspicuous, so this spu'itual light irradiated upon 
our minds, the wonders of God's law are made per- 
ceivable. 

But till the Spirit of the Lord come, there is a veil 
over our eyes that we cannot discern the wisdom of 
God in his word. Paul was quick-sighted, and in all 
the learning of the pharisees veiy exact, yet he could 
not discern these matters. 

Use 1. Wherefore we must all pray that the veil be 
removed fi'om these points of the gospel, that the spirit 
of liberty may be given us, which where it cometh there 
is light and understanding. 

Use 2. See what we must impute our not profiting 
to, viz. this, that we have not got that eye-bright of 
the Spirit wherewith our eyes should be cleared. We 
do many like the woman, who, going to bed seeing 
and in the night taken blind, waking in the morning 
complained of the curtains. So we not discerning our 
spiritual blindness, we complain of the curtain, strange 
manner of teaching, obscure speaking, perplexed sen- 
tences, I know not what in the teacher, when the fault 
is nearer home, we are too much iu our own light, not 
knowing ourselves. 

He made known unto me the mi/ster;/. Now that he 
calleth this doctrine a m3-stery, it giveth us to consider, 
Doct. That points of salvation are hidden things to the 
world ; strange riddles to the natural man. 1 did be- 
fore mention the point, now I will only shew in what 
regard these things are hidden. I answer. Not in 



Ver. 4] 



BATNE ON EPHESIANS. 



191 



themselves, bat to us ; not through darkness in them, 
but b)' reason of that darkness which is in us. Things 
are h'ghtsome or obscure in themselves, or to us. Now 
to be made lightsome in themselves, there needeth but 
the light of the sun to shine upon them ; but to make 
them lightsome to us, wo must have inward light in 
the eye whereby to discern them. Thus the counsel of 
God is for the nature of it light itself. 2. It is made 
sensible and visible, the light of revelation shining on 
it. 3. It is so discerned where there is the superna- 
tural eye of the Spirit, by benefit of this external light 
to discern it. But if a thing bright in itself, having 
the beam of the sun spread upon it, be a hidden thing, 
it is not so in itself, but to this or that person which 
doth not, or hath not eyes to discern it, all is hid in 
darkness to him. So that we had need to pray with 
David, Ps. cxix. 18, ' Lord, open our eyes, that we m.iy 
see the wonders or hidden things of thy law.' You 
see, beloved, that we are all of us men of clay, and 
living here as it were in the bottom of the ship, walking 
upon clay, and therefore, if we would know the will of 
God concerning us men here beneath, either God must 
be revealed from heaven extraordinarily, whereof we 
have no warrant, or ordinarily, and that is, by these 
books written and indited by the Spirit of God, to be 
seen, read, and understood. Now this must stand by 
great reason, for if a man were in a mineral or coal 
pit, iuiinite fathoms towards the centre of the earth, 
were it possible he should know the will of us men 
here above, unless we either descend ourselves, or 
send, or at least throw in a letter of our mind, which 
notwithstanding will be never the nearer unless we con- 
vey light to read the same. So I say, either God must 
call unto us in an audible voice, or send his angels, or 
raise up afresh some extraordinary means of revealing 
his will, or else send his letters of his mind to us his 
loving friends, redeemed by the blood of Christ, j-ea, 
and reach us light also for the perusing of the same, or 
surely we shall never as long as we live attain to the 
knowledge of his will ; it is impossible. Now I grant 
that these books of Scripture do contain the divine will 
of God, but such is the darkness of our understanding, 
that we cannot conceive thereof unless the outward 
means of ihe preaching of the word be joined with the 
inward working of the Spirit, as tire to enlighten the 
whole house. Not that the word in itself is obscure 
and dark, but that it lighteth into those hands of such 
blind expositors, in whom is nothing but darkness, as 
the bright silver lying in a dark chest. 

As I Hiole above in few tionls. Now followcth the 
proof from the effect, the apostle his writing, which 
his writ ng is amplified from the use or fruit of it in 
the verse following. In his writing might bo con- 
sidered two things : 

1. The writing itself. 

2. The manner. 

But the latter only I will observe, it bath two parts. 
1. The conformity with his revelation. 



2. The brevity of it. On that I insist. 

That the apostle did write in few words, observe 
hence, 

Docl. That the apostles' writings are but sums and 
briefs as it were of that they uttered. Thus Moses, 
he did write but summarily the things which he had 
often delivered, and that largely ; so the prophets, we 
see the sermons of them as the}' are written may bo 
read in few hours, which were in preaching forty years. 
This we have is but an abstract and abridgment of 
that they largely uttered : Rev. x. 10, this book is 
called a little book. For thus God would have his 
Scriptures not great in bulk, but of great virtue. As 
gold amongst metals, so is God's Scripture amongst 
writing. These are little, but have more virtue than 
all the volumes of men ; the wisdom of it such as 
cannot be sounded with the fathom of human under- 
standing. 

God knew that reading much was but a wearisome- 
ness to the flesh, Eccles. xii. 

That the world could not have received all par- 
ticulars : John xxi. 25, ' Many other things Jesus did, 
the which if they should be written every one, I sup- 
pose the world could not contain the books that should 
be written.' 

God would have them brief, because he would have 
the gift of interpretation take place in the church, 
and therefore did proportion the Scripture so as might 
serve with this purpose. 

Use. This being so, it must move us to acknow- 
ledge the goodness of God, who, when he might have 
charged us with great volumes, hath only commended 
to us a little book, hath inspired his servants so as to 
write in few words. And seeing the Scripture is so 
compendious, we must hang upon the gift of inter- 
pretation, without which we cannot conceive of it as 
we ought. 

Yer. 4. Wherelnj, uhen we read, ye may knoic mine 
uiidcrslandinci in the mystery oj Christ. 

This is the fruit of his writing, in which we con- 
sider : 

1. The thing they'should know, his understanding 
in the mystery of Christ. 

2. The mean, by reading, ' which when yon read.' 
1. Then we see what the apostle maketh the use 

which he intended in his writing, to exhibit a draught 
of his understanding in Christ. This doth teach us, 
Boct. That though they did write briefly in few words, 
yet sufficiently to salvation. This was the scope of 
them, to reveal Christ in their writings sufficiently unto 
salvation ; for the apostles, being faithful registers for 
the church of God, could not suppress anything 
which they did see behoveful for that city of God. 
To consider this doth prevent that which the papists 
would infer : Oh, say they, they write in few words, 
and thenfdre obscurely and insufficiently; nay, 'in few 
words,' saith Paul, yet so that you may see by mean 



192 



BAYNE ON EPHESXANS. 



[Chap. III. 



of it what I know of Christ. The principal doctrine 
of this verse is this: Boct. viz., That reading is an 
exercise greatly availing us ; he telleth the Ephe- 
sians, that, reading, they should know his under- 
standing. 

Now, there are two kinds of reading, private and 
ecclesiastical. 

1. In private ; God's people were commanded ' to 
have the words of the law upon the posts of their 
doors ; and all arc commanded, John v. 89, ' Search 
the Scriptures ;' and ministers especially, 1 Tim. 
iii. 13, ' Give attendance to reading.' 

2. Ecclesiastical, a lecture out of the law and the 
prophets, and chapters in the prophets suited with 
the law, which might serve as a commentary upon the 
portion read ; and Col. iv. 16, ' When this epistle is 
read of you, cause it to be read in the church of the 
Laodiceans,' &c. And 1 Thes. v. 27, ' I charge you 
in the Lord, that this epistle be read unto all the 
brethren.' You may see how the churches had this 
custom of reading when they were assembled. And 
this ordinance of God is very beneficial unto all sorts, 
both to the called and uncalled. These it doth pre- 
pare to edification by the ordinance, others it doth 
build up and lead even to behold the knowledge, the 
aifections of the men of God by whom they were 
penned. Yet though it be an ordinance fruitful, it 
must not be made a compeer with the preaching of 
the Tord, much less be preferred before it. 

(1.) It is not so absolutely necessary for the being 
of a church, which the primitive churches did know, 
who, before the written word came into their tongues, 
were the true churches of God. 

(2.) It is not an ordinary mean of converting to 
God, the preaching of the word goeth before it here, 
Eom. X. 14. 

(3.) Though it further promote knowledge and the 
work of grace in us, yet not in so great measure as 
the word preached ; so it is with the word as with the 
elements and creatures which sustain us ; simplj' taken, 
they are not so good to us as when they are skilfully 
cooked. So the word, dressed and dished forth to us 
by the stewards of God, is of force greater nourish- 
ment than otherwise. 

Use 1. This, then, confuteth the papists, that are 
in this point clean contrary to the apostle : he saith 
that by these things read they shall understand what 
is his knowledge ; they say the common sort of God's 
people can understand no more by hearing the pro- 
phets and apostles read, than if they should hear an 
unknown language. Again, that their cursed practice 
in taking away the key of knowledge, the public, and 
in a manner private, reading of the Scripture, in which 
fact they are like the Philistines putting out the eyes 
of Samson, and taking away the smiths, not leaving 
a weapon in Israel. 

Use 2. It doth convince ns in practice, for though 
we hold not that the papist doth, yet we are negligent 



to read them, as if the reading of them were not a 
matter of such benefit. 

Uic 3. And in the third place, seeing that reading 
is so beneficial, we must be exhorted that we would set 
apart some time to spend this way ; we are so ali'ected 
to the writings of our friends, that if a letter come in 
when we are about to sit down, we will not taste any- 
thing till we have read it. These writings are the 
letter of God to us. If we have anything bequeathed 
us in some will, we will have, if not all the will, yet 
the clause of it perfectly in memory, and at our fingers' 
ends. These things written are God's testament that 
we cannot, without great indignity, neglect them. 
Again, why do you desire gold and silver ? But be- 
cause it is of that price that it can purchase any earthly 
commodity. But what is that in comparison of the 
word, which, together with the Spirit, worketh unto 
life everlasting ? 

If one of j'ou should this day, walking by himself, 
hear the voice of God bi'eak out of heaven, he would 
be astonished at the hearing, and perhaps he would 
easily be persuaded that he should ponder every syl- 
lable. Why, this word is as great, and as much, in 
this thou hast God speaking by himself, by men, by 
angels, by all means to draw thee unto him. Where- 
fore, if thou art desirous to hear God speak (as I think 
some curious spirits are), thou hast Moses and the 
prophets, the written will of God, which convey God 
speaking to thee daily. 

Again, is there any that hopeth to gain lands and 
possessions, and will not acquaint himself with the 
evidences which may lead him thereunto ? In the 
written word lieth the great grant of that blessed land 
promised to Abraham and to his seed, and from 
hence how it is entailed unto us of the Gentiles. 

Naturally, we all desire knowledge, as the blind 
man deprived of his sight. Now from the word floweth 
all knowledge, as the river from the seas, and enricheth 
the mind with a quick and sharp capacity. 

Lastly, we desire to hear tell of strange things ; 
what more strange than to read of that celestial palace 
beyond the stars called paradise, and of the glory 
thereof? What more strange than to hear tell of the 
Father of spirits, and all the host of heaven, angels 
and saints ? To hear tell, in like manner, of the place 
of darkness and shadow of death, of the prince thereof 
and his attendants ? K all this will not provoke thee 
to this duty, humble thyself, suspect thyself of some 
gross iniquity which filleth thy stomach to the full. 

Obj. But men will object, as we find they have, 
1, that they have callings which take them up, and 
so many things troubling them, that they cannot 
while it. 

Ans. A simple pretence. Who would not see his 
weakness that should thus reason : I am to cross a 
very dangerous troublesome sea ; I need not to use 
card or compass. I am continual in warfare ; I need 
no weapons; I care not for carrying them with me. 



Ver. 5.] 



BAYNE ON EPHESIANS. 



193 



So is this ; for the Scripture is to our course and war- 
fare as a spiritual armoury and direction. 

Ohj. Ay, but they are hard; I cannot profit in 
them. 

Alls. It is false. Reading, you shall profit. The 
text saith, God speaketh in the Scripture to the learned 
and unlearned ; the ant may wade as well as the ele- 
phant swim; a sucking babe may find milk here. 
Reading, thou shalt know what thou dost know more 
perfectly, and shalt learn that whereof thou art igno- 
rant ; and what thou canst not of thyself find out, it 
shall prepare more easily to conceive of it by the help 
of another. 

Ohj. I cannot read. 

Ans. Get them that can. We will get things read 
to us in our indentures and evidences, when oarselves 
cannot. 

Ver. 5. Which in other ages was tiot opened unto the 
sons of men, as it is now revealed unto his apostles and 
prophets by the Spirit, 

Now followeth the amplification of the thing wherein 
he was enlightened, from the property of it, which is 
by a correction explained; as if he should say. My 
meaning is not that it was altogether concealed, but 
it was not so revealed as now it is to the holy apostles 
and prophets. For the distinction of apostles and 
prophets, it is already laid down verse 20 of the 
second chapter. 

Obs. 1. That God doth not deal with all ages alike, 
no, not with his own church and people. Not only 
the Gentiles had these things altogether concealed 
from them, but the sons of men ; no creature had 
them so opened as they came after to be revealed ; so, 
touching our Saviour, though it was told from the 
beginning he should be the seed of the woman, yet 
that he should be the son of a virgin, was not so 
clearly known in the first ages as from the time of 
Isaiah, so the calling of the Gentiles was not so known 
to the church of God, though it was foretold that all 
nations should be blessed in the blessed seed ; in those 
former ages, as it was in the same church of the Jews 
in David's time and afterwards, when in their psalmo- 
dies they sung that matter before the Lord. Thus 
since Christ, though the word revealing is complete, 
yet God doth not give alike light to every age. When 
the doctrine was altogether obscured, and the hour of 
darkness, even wherein that fog of the bottomless pit 
should prevail, there could not then be the light which 
now there is when the little book is opened. 

For God is a sovereign Lord, holding of no other. 
He may do with his own as pleaseth him, and he doth 
use his liberty to shew his freedom, to move us to 
thankfulness, seeing he leaveth some altogether with- 
out his ordinances, as the Gentiles, whom he a long 
time regarded not so far, and to his own people he 
revealeth sometime more sparingly, sometime more 
plentifully, as pleaseth him : lieb. i. 1, 'At sundry 



times, and in divers manners, God spake nnto the 
fathers in old time.' God did not at the first at once 
reveal his whole will, but at sundry times, by parts, 
by many several and particular parts, now one part, 
and then another. For mark how Christ was revealed 
first to Adam : ' The seed of the woman shall break 
the serpent's head,' Gen. iii. 14. There was a Saviour 
promised to destroy onr enemies, that should come out 
of our nature, the seed of the woman. After more 
particulfirly to Abraham, God said : Gen. xii., ' In 
thy seed shall all nations be blessed ;' there he makes 
a promise that the Messiah should come from his 
loins. Further, God did more particularly declare 
him when he said, he should come of the tribe of 
Judah, Gen. xlix. Then after more distinctly of a 
particular family, namely, of David : Isa. xi. 1, 'That 
there should come forth a rod out of the stem of Jesse, 
and a branch shall grow out of his roots.' And in 
succession of time more distinctly laid down, how this 
Messiah should be born of a virgin, the place at Beth- 
lehem, and set down what he should do, and how he 
should sufl'er. So that by these degrees was the Re- 
deemer, the Saviour of the world, revealed more and 
more as his time did more nearly approach, that the 
faith and hope of God's people might be more and 
more raised up, as he was more evidently and clearly 
revealed unto them. So in regard of the general 
government of the church, and declaration of the will 
of God, before God had gathered the Israelites to- 
gether to be a peculiar people to himself, and com- 
mitted his statutes to them, his will was declared by 
particular revelation only of such things as were need- 
ful for those times and persons. Again, when God 
had established his church, which was to continue 
divers generations, then the Lord gave them ordi- 
nances and rites, by which he did declare his will ; 
thus did the Lord set forth himself by degrees unto 
that people then living, before the exhibition of Christ, 
in the infancy of the church. Bat doth he so now ? 
No, but now under the gospel God hath revealed his 
whole will and counsel, so far as is needful for the 
church to know ; for Christ coming down from the 
bosom of his Father, hath made known the whole 
will of God to us ; and therefore he giveth this charge 
to his disciples : Mat. xxviii. 20, ' Whatsoever I have 
commanded j'on, teach ;' and thereupon Paul is bold 
to say, in his excellent farewell to the church of Ephe- 
sus. Acts xz. 27, that he ' had delivered unto them 
the whole counsel of God.' 

This consideration doth rebuke both learned and 
unlearned. These think all new doctrine that their 
fathers, meaning this or that generation left in dark- 
ness, did not know ; they will believe as they believed, 
and no otherwise. But if this were well weighed, 
that God leaveth some generations in ignorance, and 
the shadow of death, that his own people come not to 
know all truths in all ages alike, they would renounce 
this plea as gross ignorance. 

N 



194 



BAYNE ON EPHESIANS. 



[Chap. III. 



So many learned ones, who think that nothing, in 
opening the Scripture, must be admitted, which can- 
not be shewed out of antiquitj', they are not to know 
that God deals not with the church by one scantling 
in evei-y age ; and as prophecy foretold it, so he seeth 
nothing that doth not behold the gift of tongues and 
interpretations to be far more plentifully given than 
hath been heretofore ; and so no doubt but God will 
grace future ages with a more clear sight in the reve- 
lation than is yet anything commonly afl'orded. We 
must not be snperstitiously devoted to times past, in- 
juriously neglecting our own that are present, and pre- 
judicing those that are to come. 

tZse 2. Here behold the benefit of these evangelical 
times in which we live, and the privileges and prero- 
gatives thereof; we enjoy these things that the fathers 
hoped for, the things promised to them are accom- 
plished to us. Now this is a high prerogative ; the 
very consideration of this made those that lived before 
thesa, times inquire and search diligently when these 
times should be. A good thing is better discerned 
by the want of it, than by the fruition and enjoying 
of it ; and therefore hence it is that we so little regard 
it, and they so highly esteemed of it ; they would have 
thought themselves happy if they might have hved in 
those times wherein these promises made might have 
been accomplished ; and therefore our Saviour Christ 
saith. Mat. xiii. IG, 17, ' Blessed are your eyes, for 
they see, and your ears, for they hear, such and 
such things as many prophets, kings, and righteous 
men have desired to hear and see, and yet could not.' 

The second part of the verse hath three circum- 
stances to be observed. 

1. The time of further revealing, as now. 

2. The persons, to his holji aposlles and prophets. 

3. The author, tnj the Spirit. 

Doct. The first doth let us see, that since Christ 
we have more fully opened the mystery of our salva- 
tion. The revelation was a hiding of it in comparison 
of this we have obtained. To shew the point ; we 
see that these times, since Christ, have three things 
which needs must work a further enlightening. 

(1.) A fuller word revealing, and more clear word ; 
theirs was as a candle, ' a hght shining in a dark 
place,' 1 Peter i. 19; ours a ministry full of glory and 
light. Now, as the eye, by a great clear light, seeth 
better than by a little dim one, so it is with us. 

(2.) Thfse times have a more full inward illumina- 
tion, which is the eye of the mind, wherewith we see, 
by mean of this revelation, the Spirit now is poured 
out. Now, as a quick bodily sight seeth by benefit of 
light without, better than a sight more weak and ob- 
scure, so it is with us, having a more full enlighten- 
ing than that former of the Jews, which was more 
sparing. 

(3.) As a thing is better seen at hand afore the eye, 
than afar ofl', so we have a fuller apprehension of them, 
inasmuch as thej are now accomplished, which they 



saw as things afar off to be performed. And this more 
full revelation was fitly kept till Christ our principal 
teacher should come, till he, as our King, should enter 
his kingdom. 

For, look as it is with schoolmasters in great 
schools, they will reserve the reading of the most 
learned lectures, and the most ripe scholars, to them- 
selves, so Christ, he is our great Babbi; all were his 
ushers that were before ; they taught the punies an 
inferior lecture of the law and prophets, but Christ 
hath reserved the fulness of prophecy for himself to 
unfold. And as kings do then chiefly shew their 
bounty when they are crowned, so these spii-itual 
gifts, our King, not of this world, did fitly reserve to 
his coronation with glory. 

Use 1. We must, therefore, who have so great a 
revelation, remember that God expecteth more obe- 
dience. A householder doth not set up a candle, but 
he will have some work by it ; so with us. God would 
have us walk by this light, else that will take hold of 
us in the parable, Luke sii. H, ' The servant that 
knoweth his master's will, and doth it not, shall be 
beaten with many stripes.' This is the end of the 
glorious light of the gospel, that we, beholding it, should 
be turned into the self-same glory. 

Use 2. It doth let us see how fearful their estate is 
that remain in blindness when so great a light shineth. 
It is a token that the spirit of darkness doth keep pos- 
session in their hearts : 2 Cor. iv. 3, 4, ' If our gos- 
pel be hid, it is hid to them that perish : in whom 
the god of this world hath blinded the minds, that 
the light of the glorious gospel of Christ should not 
shine unto them.' 

2. Unto his holy apostles and prophets. It is to be 
marked who they are that have these things revealed 
to them, ' his holy apostles and prophets.' Uact. 
Observe what kind of men God doth take to reveal 
his truth to such as are sanctified: 2 Peter i. 10, 
' The holy men of God spake as they were moved by the 
Holy Ghost.' So more generally, St Paul maketh the 
saints those to whom God doth reveal the mystery of 
his gospel, ' which is the mystery hid since the woild 
began, and from all ages, but now is made mauifL.st 
to his saints,' Col. i. 2G. For this is meet, that as we 
put not precious liquors into unclean vessels ; so these 
spiritual treasures should not be committed to us, not 
cleansed and sanctified. Again, the Lord's opening 
his secrets is a fruit which springeth from his love to 
his friends. ' The Father loveth the Son, and sheweth 
him all things whatsoever he himself doth,' Joha 
V. 10. And touching his members, he saith, ' I have 
called you friends ; for all things that I have heard of 
my Father, have I made known unto you,' John xv. 15. 
Even as to unlace ourselves and communicate our coun- 
sels with this or that person, is a token that we do ali'oct 
him entirely. Now, whom doth God love ? The 
righteous. Whom doth he call friends ? ' Those that 
do his commandments,' ver. 14, even those that are 



Ver. 6.] 



BAYNE ON EPIIESIANS. 



195 



holy in his sight. Yet this must not be so under- 
stood as if God might not reveal his will to one that 
is unhol}', both predictions, as likewise ordinarj' reve- 
lations ; for we read of Balaam, of Caiaphas, of Judas, 
and others, that were workers of unrighteonsuess, 
yet shall plead that thoy have prophesied in his 
name. But yet there is a privilege to the holy one 
above these. 

1. God doth not so ordinarily open his secrets to 
these unholy ones, as to those that are holy. 

2. Thoy have not that spiritual wisdom given them 
to make the use of that thoy know, which the saints 
have. 

3. They have these things put into them, not that 
God is pleased with them, but that he regardeth his 
church, which he maketh the devil himself serve for 
the good also. 

Use 1. So that this lettoth us see what all of ns 
must be, if we would know the secrets of God ; we 
must become holy, and then wo shall be made to un- 
derstand the secrets of God : ' If you will obey, j-e 
shall know my doctrine,' John vii. 17. ' Blessed are 
the pure in heart, for they shall see God,' Mat. v. 8. 
Holiness doth dispose us not only to revealed divinity, 
but to the theology of the saints in heaven ; as contra 
corruption in conversation is commonly accompanied 
with corruption in judgment ; and the more unholy 
any one is, the more is God and his ways strange 
to him. 

Use 2. We see the cause why so many remain ig- 
norant, never coming to the knowledge of the truth, 
because they study not for sanctification. This filleth 
our Athens with unlucky owls flying the sunshine ; 
they are so full of swaggering, pride, voluptuousness, 
such cages of uncleanness, that it is no wonder if the 
Spirit of revelation be far from them. So professors, 
a great number like Paul's widow, 2 Tim. iii. 7, 
' always learning, and never coming to the truth,' be- 
cause they have divers lusts hanging on them, and 
grow not up to holiness. It is just with God, when 
we will not obey the truth we see, to turn our eye 
itself into darkness. 

Use 3. Thirdly, We see how wide the world shoot- 
eth ; they think that holiness softeneth the sense, and 
taketh away the edge and ripeness of wit, that men 
cannot be of any great reach if they look this way, but 
blind men cannot judge of colours, young Daniels 
shall always be found not the least acquainted with 
God's secrets. 

Doct. The last thing to be marked is this, Who it 
is that doth reveal the things of God to us, viz., his 
Spirit. ' The Spirit of the Almighty giveth under- 
standing,' therefore called ' a Spirit of understanding,' 
Isa. vi. For look, as if I would know what such a 
man thinkcth, his spirit must open the matter, ' for 
the spirit which is in a man,' Job xxxii. 8, 1 Cor. 
ii. 11, doth only (of all creatures) know what is in 
man ; so the Spirit of _^God, which searcheth the 



deeps of God, this must bo gotten, if we would know 
the things of God. If this spectacle come upon the 
eye of our mind, we shall see things that eye cannot 
see, ear cannot hear. Wherefore, if any would undur- 
stand David's Psalms, Paul's Epistles, soak for the 
spirit of David and of Paul. 

Quest. If you ask, how we should seek ? 

Alls. 1. By prayer. Solomon prayed for the Spirit, 
and ho had it in a larger measure than any that went be- 
fore him ; so if you pray for the Spirit, you have God's 
promise for it that he ' will give the Holy Ghost unto 
them that ask him ;' and this he doth speak by way 
of opposition : Luke xi. 14, 'If you, which are evil, 
can give good things to your children, how much more 
will God '?' itc. If a man or woman will be impor- 
tunate for grace, and the Spirit, as a child will be with 
his Father for bread, then he cannot nor will deny 
you. 

2. Again, another means to get the Spirit is to be 
conscionable and constant in dependence upon the 
ministry of the Spirit, and private exercises, in hearing 
the word preached ; and therefore the apostle saith, 
Gal. iii. 3, ' Received ye the Spirit by the works of 
the law, or by hearing of faith preached ?' As if he 
should say. You may know whether j'ou have the Spirit 
or no by this, examine whether you have gotten faith 
by the preaching of the word. Om' Saviour saith, the 
tree is known by the fruit; if we get not faith in Christ, 
and be joined with him, wc shall never get the Spirit. 
Therefore, if you would got the Spirit, got fiith ; for 
faith is a knitting and a drawing grace ; it will draw 
the Spirit into the soul, and it will knit him fast unto 
the soul, that ho can never depart away from it. 

3. A third mean is by a Christian course of obe- 
dience : John xiv. 23, ' He that kecpeth my command- 
ments, I and my Father and Spirit will come and dwell 
with him ;' as contrariwise, when we nourish sin, we 
give a check to the good Spirit of God, we grieve the 
Spirit, and cause him to depart. We obey the Spirit 
when we give him good entertainment, when you feed 
him with holy and heavenly thoughts, and do what he 
would have yon do. 

Ver. 6. That the Gentiles should he fellow-heirs, and 
of the. same body, and partcJcers of his promise in Christ 
by the gospel. 

The quality of the mystery opened, now foUoweth 
the matter, which hath two things to be observed : 

1. The condition to which the Gentiles should ho 
brought. 

2. The means. 

1. The condition in three things, the latter still the 
ground of the former. 

(1.) They should be joint heirs with Christ. 

(2.) They should be of the same body with Christ 
and his church ; for first we must become beloved 
children, Mn_Christ the beloved, before we can be in- 
heritors. 



196 



BATNE ON KPHESIANS. 



[Chap. III. 



(3.) They should be partakers of the promise ; for 
by feith iu the word of promise we come to have fel- 
lowship with Christ. 

2. The meaus, ' by the gospel.' The sum is thus 
much : 

This is the thing which hath not been so known 
heretofore, this, I say, that you Gentiles, sometime 
without hope of inheritance, should be joint heirs of 
heaven ; that you, sometime without Christ, and aliens 
from Israel, the body of Christ, should be incorporate 
with Christ and his people ; that you, who were with- 
out covenants of promise, should by faith partake in 
the promises of Christ ; and all this not by circum- 
cision or the law, but by the ministry of the gospel. 

Their being heir, their being one body, their believ- 
ing the promises, of these I have spoken before, chap. 
i. 10, 11, 13, 14, and chap. ii. 12-14. Only one 
thing out of this verse : Doct. What it is that doth 
bring us to believe, and so to our heavenly inheritance, 
viz., the gospel of God. This begetteth us to eternal 
life, even this word preached to us : 1 Peter i. 13, 
' Being born anew, not of corruptible seed, but of in- 
corruptible, by the word of God, which liveth and 
abideth for ever.' Paul was sent to preach the gospel 
to the Gentiles for this end, Acts sxvi. 18, ' to open 
their eyes, and to turn them from darkness to hght, 
and from the power of Satan to God.' And Acts ss. 
82, ' I commend you to God, and to the word of his 
grace, which is able to build you up, and to give you 
an inheritance among all them which are sanctified ;' 
there you see the power of this gospel set down. The 
point is often handled. Now, therefore, we will only 
shew these two uses which must be deduced from this 
consideration. 

Use 1. We must, that are hearers, never be weary 
of it, never give over attending on it. We take otience, 
sometime at the persons of ministers, sometime at 
things we find in ourselves ; for as with the sons of 
Eli, so it fareth with many in ministry, their wicked- 
ness doth make men decline their ministry. But we 
must know, that though a wicked man doth reach out 
the treasures of God, yet we may safelj* receive them ; 
for the hand of the almoner, though a wicked man, 
doth not hurt the king's alms which are given by him. 
In ourselves, we sometime are kept back from follow- 
ing the gospel cheerfully, 1, by conscience of unwor- 
thiness ; 2, by considering om* little profiting by means 
of it ; but no unworthiness nor unfitness must keep 
us from the word. What distaste soever we have, it 
is that physic wherewith it may be cured ; and hea- 
thens, possessed persons, excommunicate persons, are 
to be admitted to the hearing of the gospel, how much 
more must such know, who are the Lord's, that no 
sugg.'Stion of infirmity must detain them from it ! 

To the latter, we must know, that though we thrive 
not by the gospel as we wish, yet there is no way for 
us but to continue ; for ns the body in an atrophy, 
though we fare daintily, jet thi.ro is no show of it, yet 



we continue to take our diet, sleep, exercise, according 
to strength, and say. Nature may work it out in time ; 
so when the soul is diseased, so that the word doth 
not so strengthen and comfort it as might be wished, 
we must not give over, but keep us to the diet of it, 
pray to God to open the obstruction of the heart ; in 
time his grace may and will make us outgrow it again. 
In the mean while, we are sustained bv it. 

Use 2. The second use is to us ministers, that we 
must never give over to preach the gospel, whatsoever 
discouragement we have, nor must never be ashamed 
of it, seeing the Lord by it bringeth men to salvation. 
What if we have ignorance ? Let ns preach according 
to the gift of knowledge received, and it will multiply 
in us, like as the loaves did while they were broken ; 
and John the Baptist did not know Christ so as after- 
ward he came to know him in his preaching ; and the 
apostles, what ignorance was in them tih after Christ's 
resurrection ! 2. What if we cannot feel that power 
we desire in executing this o^ce ! yet we must think 
that Moses' face did shine, and he knew no such thing, 
yet did it shine so that the children of Israel could not 
behold him. What if we see no fruit as we wish, we 
must know that the fruit of ministry is not tied to our 
observation, Mark iv. 30-32. 

2. The fountains run, though none come to fill a 
cup-dish at them ; so we must gush out with this water 
of life, though none by the vessel of faith should take 
it in. 

8. There may be seven thousand gained, where we 
see not seven. 

4. That which sheweth not fruit presently may be 
a seed, of which others may reap comfortably hereafter. 

Again, what if I cannot get any comfortable feeling 
of that I am to deliver, neither before, in the while of 
speaking, nor after '? We must not in this be dis- 
mayed, but support ourselves by comfortable medita- 
tions ; as, 

1. That the fruit of my ministry is not tied to my 
feeling. 

2. God hath promised me the inward teaching of 
his Spirit, if I will wait for it. 

3. God is not like those tyrants of whom Job 
speaketh, chap. xxiv. 11, who will kill them with thirst 
that tread the wine-press ; he would have them taste 
of the altar that serve at it, and would not have the 
mouth of the ox muzzled, 1 Cor. ix. IS, 9, and many 
such like things. 

Lastly, what if I find myself much troubled, and 
feel wicked powers assailing me even while I am speak- 
ing ? Yet we must not shrink from this gospel, but 
fix our eyes on Christ : ' Kesist the devil, and he shall 
fly,' James iv. 7 ; build this spiritual temple, like good 
Nehemiah, having our trowel in one hand, and our 
sword in the other, the word in our months, faith in 
our hearts, to resist all the fiery darts of the devil. 

Ver. 7. Wheicnf I am made a miiiistn', by tJte ijifL 



Vlr. 8.] 



BAYNE ON EPHESUNS. 



197 



<if the grace of God ijiven unto me throwjk the norhiiKj 
oj his power. 

The gift b;ith two parts : 1, tho quality ; 2, tbe ex- 
ercise ; for both these inward f;races, wisJoin and 
knowloiige, Hkewise tbe exercise of tbom, to think, to 
speak, the whole labour of ministry is on bis grace in 
us : 2 Cor. iii. 5, ' Not that we are suUicient of our- 
selves to think any thing as of ourselves ; but our 
sufticiency is of God.' Philip, ii. 13, ' It is God that 
worketh in you, both to will and to do of his good 
pleasure.' 

Use 1. So that we must grow up to know our in- 
sufficiency, and to look up to God for strength and 
ability in everything we undertake, making him our 
wisdom, our strength, and to empty ourselves of all 
hope or help in ourselves, or in any means ; but let 
the Lord bo our strong arm of salvation, and our all- 
sufficiency in all things. 

Use 2. Leai'n to refer the glory and praise of all we 
have to him alone ; ' for of bim, and through him, and 
for hiui, are all things ; to bim be glory.' 

Doit. 2. Observe what it is that maketh a minister, 
the ministerial gift which God of gi-ace giveth. This 
doth form bim ad inliis, as skill in this or that manuary 
science doth make an artificer. The church doth not 
make, but declare and authorise for exercise those 
whom God doth qualify for such purpose : Eph. iv. 8, 
' When he ascended up on high, he gave gifts, some 
to be apostles,' &c. God doth bestow a particular 
ministerial gift in particular, according to which every 
minister doth serve bim. 

Use. Tbe papal authority in forgiving sins, their 
judicial determining, their prince-like enacting of laws 
that bind tbe conscience, these encroach on tbe royalties 
of Christ, and make them not stewards and ministers, 
but rulers, by their compulsive force. Christ, in in- 
stituting ministry, maketh reservation of all authority 
in ministry, a pure service betwixt Christ and men : 
Lukexxii. 25, 'The kings of the Gentiles,' saith Christ, 
' exercise lordship over them ; and they that exercise 
authority upon them are called benefactors. But ye 
shall not be so : but ho that is tbe greatest among 
you, let him be as tho younger ; and he that is chief, 
as he that doth serve.' And St Paul saith, 2 Cor. 
i. 24, ' Xot that we have dominion over your failh,' 
&c. It is not a rule and regencv', but a mere service 
under Christ, who is present in his church, having all 
authority. What is Paul, or who is ApoUos, but tho 
ministers by whom ve believe, and every one accord- 
ing as God giveth him for his service ? 

Given to me. Hence observe, Doct. That ministers 
have their particular gifts given to them, 1 Cor. xii. ; 
to one thus, to another thus. One last fitteth not 
every foot, nor one measure fitteth not every minister ; 
but of these some more excellent, some less, Paul and 
Barnabas not alike gifted ; as there are metals, some 
of gold, some of silver, so gifts in ministers. And to 
make no difi'erence, but to embark all in one bottom, 



h.athmore good affection than sound judgment. Though 
there be diversity of gifts, some more, some less ex- 
cellent, yet we must neither immoderately admire the 
one, nor underprize the other. There are people 
aflocted both ways : some that think it enough to give 
their names to such a man, and to cry down others in 
comparison of him who hath the most parts. These 
persons have no true taste of tho gifts of bim whom 
they extol ; for tbe wondering at their person kocpeth 
from tasting tho gifts of one ; as if a cup of wine were 
sot down, while we look at the curious workmanship of 
the cup, so they. For others, they think so basely of 
them, as if they could say nothing worth the bearing ; 
some, on the other hand, because God doth all in all, 
they make no distinction in tbe instrument, but are 
offended with them that look more at one than another. 

Now, between those, this is tbe true way : neither 
so to love those who have the greatest as to despise 
the other ; not to love the lesser, so as not to love 
there more where God loveth more ; and to bless him 
more (though we do it in all) where he hath distributed 
more plentiful grace and favour. 

J-hct. Observe, lastly, that the almighty power of 
God accompanieth the gift of the ministry in two 
regards : 

1. In regard of the person preaching. 

2. In regard of the person hearing. 

In us speaking, all our inward qualification, and the 
whole action of it, is not without the almighty power 
of God : 2 Cor. iv. C, ' God, who commanded light to 
shine out of darkness, hath shined in our hearts,' &c. ; 
so for thinking, speaking, for it is no less power must 
make the dumb to speak than that which must make 
the blind to see ; so that if we look at our own death 
and inability, and at that enmity of the devil, it is not 
without the almighty power of God that our words 
are not intercepted. Now, all would bo fruitless with 
the hearers if God's almighty power should not accom- 
pany ; for when we have done all we can, it is nothing ; 
therefore Paul doth teach the Corinthians, not in per- 
suasive speeches, but in such a manner that the Spirit 
of God did put forth all power in it, 2 Cor. ii. -1. 

Ver. 8. Even unto me, the least of all saints, is this 
rfrace given, tliat I should preach anwnj the Gentiles 
the unsearchable riches of Christ. 

Least of all saints. Because for Christ a servant of 
all saints ; as also because of his base entreaty from 
men. 

Quest. But how can a spiritual saint say he is less 
than a carnal ? 

Ans. The apostle his speeches are thus reconciled : 
the one speaks what he was by the grace of God, 
when there was just occasion to confess it, the other 
what he had been, and what he was in himself con- 
sidered, and so the distinction of men it is by grace, 
there being place for tho spiritual in other consider- 
ation to humble themselves before the meanest. 



198 



BATNE ON EPHESIAKS. 



[Chap. III. 



Quest. How could he say that of himself, that he 
was the least ? 

Alls. Because he did fm-ther see his own than the 
corruptions of aU others. The true speaking doth 
follow the true apprehension. Better to be lowly with 
the meek than to share with the mighty : boughs most 
laden with fruit bow more than the empty. Christ an 
example. 

Doct. 1. From the matter observe what the most 
excellent men must think of themselves ; they must 
think of themselves most submissively ; and by how 
much God giveth an increase of true grace, by so much 
he giveth increase of true humiUty ; so that they are in 
their own eyes so much more humble by how much 
more eminent than others ; and in this the apostle 
doth no more than he calleth us all unto : Rom. xii., 
'In giving honour, go one before another ;' and Philip. 
ii., 'Let every man esteem others better than himself.' 
So Paul, in most abundant humility, doth tbiuk him- 
self less than the least of saints ; for it is humility to 
be subject to our betters. It is more humility to give 
place to our equals, but to be underlings with our 
inferiors, this is exceeding. And as Paul doth set 
himself after saints, so Agur doth abase himself after 
mankind : Prov. xxx. 2, ' I am more foolish than men, 
and have not the understanding of a man.' And the 
apostle in two regards doth thus abase himself. 

1. In respect of that which he had been. 

2. In regard of the remnants of sin which he found 
dwelling with him ; not that these were more abundant 
in him than in others, but because he did more briefly 
discern them. 

The fii-st you may see, 1 Cor. xv. 9, ' I am the least 
of the apostles,' ' not meet to be called au apostle.' 
The second may be gathered from the discourse, Rom. 
■vii., where, in regard of that which he presently felt, he 
calls himself, ' sold, bondslave, under corruption, a 
miserable man compassed about with a body of deadly 
sin.' For look, as grace gathereth head against cor- 
ruption, so it groweth up in discerning corruption. 
The more we are led into that spotless light, the more 
our least darknesses are discovered, and therefore the 
saints are a burden to themselves for such evils as 
they did sometime digest insensibly, not hearing again 
of them ; the blind swallow manj- a fly. 

Vse. It must teach us to be base in our own eyes. 
When we are le.ist in our own eyes, then God will 
exalt us ; and such as have been par-takers of the 
greatest grace must be most lowly. As the ears of 
corn which best bow themselves most, the chafl'keepeth 
the top when the grain goeth to the bottom, so if we 
be loaJcn with the grace of God, the nethermost place 
will serve us. 

Yet this doth not take away civil respects, and bring 
in a kind of cloister lowliness, as if civil performers 
were to be relinquished ; nor yet doth it teach to turn 
humility into iniquity by denying the good things God 
hath given us, in such proud modesty which possesseth 



many who speak of themselves basely, but think other- 
wise, and speak so that they may occasion the sound 
of their own praise to ring in their ears. This dis- 
sembled humility is open iniquity ; and the apostle his 
example may make us blush, that think so highly of 
ourselves, are wise in our own eyes, think ourselves 
somebody, the forerunner of ruin, for God resisteth 
the proud, and giveth grace to the humble. 

Is this grace fjiven. Doct. Observe, hence, that this 
is a special favour of God, to vouchsafe the calling of 
ministry. The apostle doth everywhere acknowledge 
mercy in assigning him, and betrusting to him this 
calhng of preaching the gospel, which may appear by 
their oflice set down by the titles of it : ' ambassadors,' 
2 Cor. V. 20; ' stewards," 1 Cor. iv. 1 ; 'paranymphs,' 
John iii. 29, ' fellow-helpers and co-workers with God.' 
The calling, of which we shall speak of by and by. 

Thirdly, Their private course, which is to be 
employed in reading, meditating, private exhorting. 
Fourthly, Their protection : I will strike through the 
loins of them that rise up against Levi. He is a wall 
of brass about them. 

Fifthly, Their height of glory : Dan. xii. 2, ' They 
shall shine as the sun in the firmament ;' 1 Peter v., 
to minister before God, to go in and out twixt God and 
men in the things pertaining to God. 

Use 1. So that we see how we are to challenge our- 
selves for light esteem and want of thankfulness for 
this great favour. David desired to be a doorkeeper, 
&c. 

Use 2. How we are to bless God, that hath done us 
this favour. The psalmist doth stir up especially those 
that dwell in the house of the Lord to praise the Lord. 

Now of the end, to extol God's grace in betrusting 
him with ministry, we learn hence, what is the way 
to commend the grace of God, to abase ourselves, and 
set forth our own unworthiness. Jacob saith, ' I am 
less than the least of God's mercies ;' so David, ' What 
am I, and what is my father's house?' The apostle hence 
magnifieth the grace of God, that ' when we were ene- 
mies, he did reconcile us,' Rom. v. There is a re- 
ciprocal and changeable afl'ection betwixt these two, 
grace and unworthiness ; the one doth shew the other. 
Grace tasted doth breed a conscience of unworthiness 
in us. We are presently dust and ashes if God reveal 
himself in the glory of mercy, and our unworthiness. 
The conscience of it, and confession of it, doth magnify 
within ourselves, and extol before others, the grace of 
God. 

There is no popish compounding of a persuasion 
of grace and desert ; no, though we thank God for all, 
as the Pharisee did. 

Use. See then what must let us see the greatness of 
grace, and set it forth to others. We must get a con- 
science of our own unworthiness, and confess it freely, 
1 Chron. xxix. 14, Gen. xxxii. 10. 

Duct. Lastly, It is to le marked, that the ministers 
of the gospel do bring to men good tidings : Rom. j^_ 



Ver. 9.] 



BATNE ON EPHESIANS. 



19i> 



15, they are said to ' bring glad tidings of peace, tidings 
of good things ;' 2 Cor. iv. 7, they are ' earthen vessels,' 
yet they are said to have treasure in them, divine treasure. 
And because of this, when the ministry of the gospel 
was given to the Gentiles by occasion of the unbelief of 
the Jew, the apostle is bold to say that ' the fall of 
the Jews was the riches of the world,' Horn. xi. 12 ; 
and in 2 Cor. vi. 10, the apostle doubteth not to say, 
that though we ministers of the gospel be poor, yet we 
make many rich. Now, what these riches are, he ex- 
poundeth, the benefits of Christ ; those benelits where- 
with we, having Christ, come to be enriched ; and, in 
one word, they are all those things which Christ sufi'er- 
ing hath purchased for us ; the merits of Christ, for 
these are our wealth : 2 Cor. viii. 9, so Christ was 
' made poor that in his poverty we might be made 
rich :' in his sufl'erings, his death, our righteousness, 
our life, our redemption and grace of adoption, for- 
giveness of sin, and favour of God, the Spirit of the 
Father and Christ the Son, the title to all creatures, 
and service of all things, and title to everlasting life. 

Use 1. To let us see how swinish they are that ne- 
glect this gospel. What is the property of swine but 
to trample pearls under foot, and delight in their 
mire ? What do those that whore with this world but 
neglect these unsearchable riches ? True fools ; for 
this is one property of the fool, that for a chain of 
counters he will part with angels. 

Use 2. It teacheth that we must depend upon the 
gospel. We see if a dole were dealt, how the poor 
■will flock about it from all corners. We need not to 
toll a bell before it ; so what multitudes of poor do 
hang about the almoners of princes. The ministers 
are the almoners of God ; they bring out this treasure ; 
they are the coflerers. We must tell out this treasure. 
How should you hang upon this word ? You are all 
poor naked brats, not having a rag of righteousness 
upon you. You are run infinitely in debt to the jus- 
tice of God. Were you as rich as Dives, you are not 
rich toward God. All this must make you rich. How, 
then, should you here seek to get your acquittance of 
your whole debts sealed to you? seek a new stole of 
righteousness to live on eternally ? 

Use S. We must not grudge our temporal things to 
them that sow spiritual treasures to us. 

Use 4. Our duties, to keep these precious treasures 
under lock and key. 

Lastly, It teacheth us what especially the ministers 
of the gospel must beat upon, Christ Jesus our Lord, 
to reveal Christ. This is the principal nail upon which 
a minister is to beat ; this is the Alpha and Omega 
which sinful men must hear ; for though the law is 
fruitfully preached, and is like a needle to make way 
for the thread of the gospel, yet this must not be so 
conceived as if it were of absolute necessity so to pro- 
ceed. When Christ preached to Adam fallen the 
gospel, j-et this is the end of all which must make the 
aw work wholesomely in us. Paul, Gal. i., describeth 
I 



this as a matter of his ministry, to ' make manifest 
the Son.' He profosseth that he in his preaching 
cured to 'know nothing but Christ, yea, him crucified,' 
in the first place ; and the ministry of the gospel is 
called ' a testimony of Christ,' which place is to be 
marked as which sheweth that the end of all the gifts 
of speech and knowledge is this, to confirm the testi- 
mony of Christ. 

Now what it is to preach Christ, you must remem- 
ber from Paul's words. Gal. i. 10, Col. i. 29, he did 
labour and strive to this, ' according to the effectual 
working which was wrought in him mightily,' to pre- 
sent them to Christ, to spread the savour of Christ, 
to present men as chaste virgins to Christ ; to paint 
Christ before them as crucified in their eyes. 

Uiisearcliahle riches. Doct. Observe, hence, that none 
is able to come to the full knowledge of Christ. The 
riches of his person in respect of each nature we can- 
not comprehend them ; the everlasting righteousness, 
redemption, grace, and favour which he hath procured, 
wo cannot fully conceive of them, for we know but in 
part ; we do not yet see him as he is, but only have a 
glimpse of him, as we have of things that arc behind 
us while we look into a looking-glass, 1 John iii. 3. 
This is the richest mine that can be digged in ; the 
veins are never at an end, 

In his person, the divine nature in the second person 
assuming, the human nature assumed. Now who can 
find out the riches of his divine wisdom, power ? Nay, 
the apostle doth break out in exclamation, Rom. xi., 
' Oh the depth of the wisdom of God,' &c. In the 
human nature, what understanding, what power, what 
life, treasures of hfe which now are hid, treasures of 
wisdom, the Spirit without measure, all power, though 
a created power, yet such as by which he can do what- 
soever he will, either by that nature with himself, or 
by his deity. For the righteousness and grace of 
adoption, we are the sons of God,' &c. ; but we have 
the riches of glory in his body and soul. Sip in other 
learning, but drink in this. 

Use 1. Let ministers teach him as the truth is in 
him, that grace may not be turned into wantonness : 
2 Cor. V. 17, ' Whosoever is in Christ is a new creature.' 
To stir us up always to be seeking, for hero is 
always something new : no new thing under the sun. 
We are never weary on looking on goodly rich things; 
the angels do pry, '^a^ax.uirTiii/, into these things, 
1 Peter i. 

8. Here learn what we must seek, if we will be rich ; 
spiritual treasures, ' which neither moth nor canker 
can corrupt ;' enduring substance ; an immortal in 
heritauce provided for us in heaven. 

Ver. 9. And to hrinff to Ihjht to all men uhat is the 
fellowship of the mi/slery, uhich from the beginning of 
the itorlJ hath been hid in God, who created all things 
by Jesus Christ, 

Now, he doth amplify it from the effect which it hall 



200 



BATNE ON EPHESIANS. 



[Chap. III. 



in the world, the enlightening of men in the fellowship 
of the mystery. Observe then, 

Doct. What the ministers and ministry is. They are 
the light of the world : Philip, ii. 15, they are bid to 
' shine as lights in the world ;' the same word there 
used as is in the creation. For you must conceive 
that without the ministry of the word the world is in 
darkness : John xii. 35, ' Ye were once darkness, but 
now are light in the Lord;' they were once ignorant 
of their estate, not knowing what they did. He that 
walketh in darkness wotteth not whither he goeth, 
they know not their sinful courses, much less the way 
of salvation. Now, when God putteth his word in the 
mouth of his ministers, then he doth as it were set 
up a candle in a dark place ; and when Paul was sent, 
he did go to this purpose, to bring them from darkness 
to light. But yet for right conceiving what he doth, 
you must know that Christ is light, that the believers 
are lights, the ministers lights. The sun, moon, and 
stars, they can but help him that bringeth eyes; this 
light giveth eyes. Some men's light is like to thieves' 
lanterns, that hum inward and shine, though the 
world be blind, like candles spending themselves. 
Use 1. This rebuketh men that have no shine. 
Vse 2. This must teach men to affect plainness, 
stuttering like a nurse to the understanding of the 
simple, 1 Cor. iii. 1. 

Vse 3. It teacheth how we should flock about it, as 
the Jews are said of John's ministry ; he was a candle, 
and ye rejoiced in his light for a season. 

Use 4. This checketh the practice of such as affect 
to deliver things in obscurity. 

And to hrbuj to litfht, inward and outward, make 
them see performed in etfect that the Gentiles with 
the Jews have one faith, one Lord, one hope, which 
from the beginning was hid in God, a thing which 
God kept as counsel, which he within himself pur- 
posed. Neither must we think much that the Gentile 
is brought to this estate by Christ ; for God is the 
creator of the one as well of the other, and it is the 
fittest disposition, that he who created both by Christ, 
should bring them both by Christ to one common 
salvation, Rom. iii. 29, and x. 13, one liord of all, 
no difference. 

2. By Christ, to shew the correspondency and har- 
mony of the divine disposition in saving us by Christ; 
3, to take us by the hand in believing, therefore the 
power of God in creating is suffixed ; 4, to teach us 
to rest in Christ our head. 

Hid ill. God. Observe hence, that these things of 
the gospel are such as no man by nature can conceive 
of; for God, no man had seen him at any time, he is 
a light to which there is no access ; so that the things 
which are hid in him arc such as flesh and blood can- 
not roach till they be revealed. Look, as if my spirit 
conceive this or that, no man beside myself can tell 
it ; so God, the things in him none can tell but him- 
self, and those to whom he will reveal it. 



This is one principal difference betwixt the gospel 
and the law, that there is a God, that he should be 
served, that a man should not be a murderer. This 
is not above nature's reach. But that mankind is 
lost, or that there should be a redeemer of the lost, 
&c., no reach of nature can comprehend. 

tjse. So that we have cause to acknowledge God's 
goodness in revealing these hidden mysteries of grace 
and salvation to us, who were altogether strangers to 
Christ, blinded by the God of this world in our under- 
standings, and of ourselves could never have come to 
the least glimpse of these glorious mysteries, which 
in Christ by the gospel are now made clear to our 
eyes. 

Use 2. We must seek his Spirit : ' The Spirit 
searcheth the deep things of God.' 

Ohj. Why, may one say, what needeth, now they 
are revealed, now they are fulfilled, and therefore 
more easy ? 

Alls. None can conceive of the work of God, but 
he whose understanding the Lord hath opened, there- 
fore the princes of this world, that heard the heavenly 
wisdom of God from the mouth of Christ, that did 
accomplish the counsel of God, they did not know it, 
for then they would not have crucified the Lord of 
glory. Even as if I should think this or that, and 
write it, or do this or that before one that was blind, 
he could neither read, nor behold me ; so it is with 
God in his counsel, until he give his Spirit. 

Who created. Doct. Here is a testimony of the 
divinity of the Father and the Son. For as there are 
many forms of arguments ; so this is one principal, 
this work of creation. First, we may learn that God 
is equal in shewing mercy to the Gentile as well as to 
the Jew ; for this is laid down as to shew how equal 
his counsel within himself was. 

But this must be rightly understood, for we must 
not conceive as if grace of redemption extended as far 
as creation ; but therefore it is set down because that 
it doth stop the mouth of the Jew envying at that 
God did to the Gentiles ; and this is most equal, to 
deal alike with those that are equal. God is just. 

By Chiist we were made, not as by an instrument. 
It doth teach us three things : 

1. That comely proportion in God's disposition. 
When we shew reasons why not the Father nor the 
Spirit, but the Son, should work the works of our 
redemption, this is one, that it was meet, as we were 
made by Christ, that so we also should be redeemed 
by him. 

2. It doth strengthen our faith, touching the all- 
sufficiency of our Saviour, for in many things we must 
look to tlie almightv power of God ; we look for the 
great God, Col. i. 13, 14, 2 Cor. iv. 6. 

3. That we rest in him only as an all-sufficient 
Saviour : Col. ii. 8, 9, ' liowaro lest there be any that 
spoil you,' &c., for 'in him dwelleth all the fulness 
of the Godhead bodily.' 



Ver. 10.] 



BAYNE ON EPHESIANS. 



•201 



Ver. 10. To the intent that nov,xmtn the principalities 
and pouters in heavenly places, mii/ht be known by the 
church the manifold tvisdom of (iod. 

Now followeih the second effect wrought by the 
gospel. Inasmuch iis the gospel wrought the gathering 
of the church, it wrought mediately this further in- 
struction of angels ; for from that which they did 
behold done by the gospel, tlioy proceeded to a further 
understanding and acknowledgment of God's wisdom. 

This efleet is set down by tliree circumstances : 

1. The persons, in these words, to principalities and 
powers. 

2. The mean of their further knowledge, in these 
words, by the church. 

8. The ground of it, and all from the 11th verse, 
God's eternal purpose. 

For the clearing of the words, four things must be 
considered : 

1. What is meant by principalities and powers ? 
Ans. The angels, to whom God giveth a prince-like 

power in the administration of these kingdoms, for 
their ministry God useth in executing his soTereignty 
on the face of the earth. 

2. What is meant by the church? 

Ans. It noteth not the preaching of the apostles or 
other ministers in the church, but the church really 
now collected by the ministry of the gospel, fur these 
three reasons : 

(1.) The preaching of the gospel is to teach and 
build us; a word of faith for us and our children, not 
for the angels to leam by. 

(2.) It invcrteth God's order through the Scripture, 
who is read to have taught men by angels, not the 
contrary. 

(3.) It doth not agree with the context, for Paul 
was sent to preach Christ to the Gentiles, thus to 
bring them to fellowship in the word, to make them 
one sheep-fold under one shepherd, that thus, by the 
church now gathered, the angels might be further 
informed in that which they did behold, further con- 
ceiving the wise work of our redemption, and unsearch- 
able wisdom of God which contrived it all. 

8. What is here meant by wisdom / 

Ans. The wisdom of God is twofold. 

Either that wisdom which is in God, or that wisdom 
of his without him, an effect of the former; and this 
is twofold : the wisdom of his word, or his works, 
which as the former are done in wisdom, and called 
wisdom, even the work of creation, which is less than 
his work of redemption. Here is meant partly the 
wise disposition of our salvation by Christ, but prin- 
cipally the wisdom of God which is himself, the author 
of the other. 

Mfini/old. It is 'called manifold, "not that God 
hath more wisdoms than one, but because of the 
manifold wise courses which God taketh for accom- 
plishing that which he doth purpose ; as wo may be 
said to have a manifold will, though wo have but one, 



when we will many things and diverse. The sum of 
the words cometh to this : 

' God made me a minister of the gospel, that I 
might gather the church of the Gentiles into one with 
the Jews, that thus the angels, to whom God doth 
communicate a prince-like power over kingdoms, these, 
I say, whereas they had desired to see the things of 
the gospel, 1 Pet. i. 12, might now, by that which 
they saw fuitilled in the church gathered together, 
come to a more full and confirmed knowledge, both of 
the wise work of our redemption, and of God's rich, 
unsearchable wisdom, the disposer of all.' 

Now for the doctrines. 

1. Comparing this verse with 1 Pet. i. 12, we learn, 
Docl. That God hath his time to bring such to 

further knowledge who have a true desire of know- 
ledge. The angels as they are pictured over the pro- 
pitiatory in the holy of holies, they did turn their 
faces downward, not so much veiling, in conscience of 
their infirmity before their Creator, as with great desire 
prying into those heavenly mysteries. Now, here we 
see they have their desire fulfilled. God will satisfy 
the hungry with good things. And therefore we must 
make this use of it. 

Use. To stir up ourselves to the fervent desire of 
knowing God, the rather because our labour shall not 
be lost: Prov. ii. 8. ' If thou criest after knowledge, 
and liftest up thy voice for understanding ; if thou 
seekest her as silver, and searchcst for her as for 
hidden treasures ; then shalt thou understand the 
fear of the Lord, and find the knowledge of God.' 

2. That the angels are called principalities and 
powers ; observe. 

Boot. That God doth use the ministry of angels in 
the swaying these kingdoms in which we live ; for 
thej' are called thus, because God doth give them a 
preeminence under him, and a power in the ordering 
of these inferior things, as the devils are called powers 
of darkness, Eph. vi., because the wickedness of the 
world doth sot them up as kings and princes ; the 
angels are called for this cause, Dan. x. 12, ' great 
princes.' They are made to be above our kings and 
earthly powers, as God is above them: Eccles. v. 8, 
' Wonder not at oppression in a province, for there is 
a high one above the high one here ;' and there is the 
Father, Son, and Spirit, higher than both. Angels 
rescued Jerusalem from the force of the AssvTian, Isa. 
xsxvii. 36, an angel created led the people into 
Canaan, as is gathered by comparing the 20th and 31st 
of Exodus. 

Use 1. This consideration should serve to comfort 
us ; if we saw the pillars of kingdoms shaken, the 
wicked bear sway, yet there are in those kingdoms 
greater with us than against us. 

Vse 2. Again, we must acknowledge when things 
are anything tolerably carried in these evil times, that 
it is not without the ministry of God's angels. And 
we must pray to God that he would let his princi- 



202 



BATNE ON EPUESIANS. 



[Chap. III. 



palities and powers be about our king and princes, 
that they may be preserved and inclined to that which 
may be comfortable for church and commonwealth. 

3. The third thing to be marked is this, that he saith 
they learned by the church, by seeing and beholding the 
church gathered. Observe, 

Doct. That we have the angels eye-witnesses of us, 
that they see the things done in the church of God : 
1 Cor. xi. 10, ' The woman ought to have power on 
her head, because of the angels.' This was shadowed 
out in the old church, Exod. xxxi. The curtains of 
the tabernacle were pictured full of cherubims, to sig- 
nify this, that about us, who are the true tabernacle 
and church of God, there are troops of angels. And 
this their names do warn, it being their office to be 
* ministering spirits for the good of them who shall 
be heirs of salvation.' 

Use. This, therefore, must teach us reverently to 
carry ourselves, especially in the assembhes. Let women 
come veiled, because of the angels ; and Paul doth charge 
Timothy, as ' before God and Jesus Christ,' so ' before 
his elect angels,' 1 Tim. v. 21, teaching us that the con- 
sideration of them should bind us to be careful. If 
grave men are a bridle to us, what would troops of 
glorious angels, if we could with the eyes of faith see 
them present ! Let us, therefore, in this Sadducee- 
like age, pray that first we may have a reverence of 
God, then of his angels among us, that so we may 
endeavour to walk as beseemeth those in so great a 
presence. 

4. That these angels come by that which they see 
in the church to further knowledge, this doth teach us, 

Doct. That those who enjoy the blessed sight of 
God have not by virtue of this a perfect knowledge of 
all things. The angels beholding the face of God, 
did not know things as afterward they come to know 
them ; they did not know and acknowledge the wis- 
dom of God so as it was afterward revealed. There 
is observed a fourfold knowledge of the angels. 

(1.) The first is natural, which maketh them know 
the works of creation and the invisible things of God 
in it, all the truth in which they were created. 

(2.) A supernatural, which is such a sight of God, 
wherebj' they are confirmed in their estate, for there 
was in them some further apprehension of God than 
in those that fell. Now they could not have it unless 
they had received it. 

(3.) A knowledge of revelation, Dan. vi. 

(4.) A knowledge which they get by observing 
things that come to pass, both spiritual and natural ; 
for, beholding the graces of the Spirit and working 
of them, they gather an habitual knowledge whereby 
they can discern both the worker of them and per- 
sons in whom they are wrought eifectually. So, ob- 
serving the course of things casual, they can probably 
foretell things which in part are casual. 

Now, this knowledge here is this knowledge of ex- 
perience; beholding that which the gospel wrought 



in the church, they did more fully see the work of 
redemption ; for, 

1. They did see accomplished before their eyes 
things which they had known in some sort, as we 
know things absent unaccomphshed. 

2. They did thus grow to a more full and con- 
firmed enlightening in the wise work of our redemp- 
tion. 

3. Which is the principal. They did thus come 
to a more full knowledge and acknowledgment of the 
deep riches of the wisdom of God, the fountain of 
the former. 

For though the angels had always a blessed know- 
ledge of God, yet not a perfect, either in regard of 
themselves seeing or God seen ; they did not see him 
totaliter, so as there was no further thing in him to 
be seen, nor yet with such a sight in regard of them- 
selves so perfect that no farther light could be lent 
it than it had. This, then, thus opened of the an- 
gels' successive knowledge, by revelation or otherwise, 
It doth first confute the most probable way which 
the papists can find for the saints in heaven to hear 
our prayers by ; for, first, they say the souls of them 
may be here on earth ; but it will be a tottering prayer 
which is grounded upon a peradventure. 

Secondly, They say the angels may tell them ; but 
who gave them this office of riding post betwixt us 
and the souls now blessed. 

Thirdly, They say God doth shew them, but then it 
is likely the church would pray to God to shew their 
prayers to St Peter and St Paul. 

Fourthly, they say that they see in God when men 
call upon them. 

But we oppose to this, that the angels know not 
man}' things till they are revealed ; they see the face 
of God, and did so when Christ said no angel in hea- 
ven did know the day of judgment. 

But they say. We hold not that they should see all 
things, but that which maketh them blessed. Now 
this doth agree to them to this purpose, that they may 
be blessed. Ans. It is false, for this doth not concern 
them nor any creature but Christ, by virtue of his 
office, as themselves see in part. And that which 
they say, that though not by vii'tue of office, yet as 
fellow-commoners with God, it is meet they should 
have this honour to hear and prefer requests. Am. 
This is a surmise of their own human reason, the 
wisdom of which is folly and enmitj' against God. 

Vfe 2. This, that the angels make further proceed- 
ing, doth teach us patience, though we do not see God 
as we desire, though we cannot comprehend his works 
as we wish. The angels came not to all at once ; we 
must be infants a while, and see as in a glass things 
absent ; we in time come to see them present, to be- 
hold them fulfilled. 

Use 3. Lest this should be perverted, we must know 
that if the angels, by that they see, grow up in know- 
ledge of the work and wisdom of God, then whatsoever 



Ver. 11] 



BAYNE ON EVHESIAKS. 



203 



we are, we must still be learners, and profit in that we 
see and hear ; ' grow up in the acknowledgment of 
Gol,' Col. i. 10. 

The last thing tu be marked in the rersc is this : the 
tiling in which they profited by beholding the church, 
even God's wisdom, which principally is to be con- 
ceived of that wisdom of God, the fountain of the most 
wise work of our redemption. Observe, then, hence: 

Dnct. Where the manifold wise work and wisdom of 
God is to be seen in his dealing about his church. 
Tlic Lord doth shew great wisdom in the creation and 
sustentation of all things, Ps. cxxiv., 1 Cor. i. 21. 
Tiie Lord doth shew gi-eat wisdom in his administer- 
ing of these eanhly estates, letting the wicked flourish, 
taking them in a snare, humbling the godly, &c., snch 
a wisdom which not the fowl of the heaven, the most 
winged and mounting conceit, cannot comprehend. 
Job xxviii. When we think we attain, we arc far from 
it ; none can understand this work from the beginning 
to the end ; but his work of redemption, and training 
the church of all times thereto, is full of far more ad- 
mirable wisdom. More particularly there arc four 
things which may open it unto us. 

1. That God should raise his church to such glory, 
having let them fall to hell, and that by Christ. If 
one have a piece of curious workmanship ; if one break 
it asunder, we say, It were a great cunning to make all 
whole again. Now God, when he had let us, the work- 
manship of his own hand, be utterly defaced, hath not 
only restored us as we were, but bettered our estate, 
for his mending is better than his making ; when he 
Lealeth, he leaveth no scar. Now, that through 
death, through shameful death, he should raise us to 
such a glorious life, this is more admirable. 

2. The Lord's wisdom in the church gathered did 
the more appear by this, that he by so diverse courses 
did compass the end he propounded. His end was 
the glory of mercy and justice. This first for thou- 
sands of years he attained by taking one nation, leav- 
ing the world to their own ways ; but from the church 
of the Gentiles, since it was gathered, ho did fetch the 
same purpose by a far diverse course, by taking in 
the world, which he had not so respected, and casting 
ofl' that nation for the body of it which he had formerly 
loved ; wherefore the apostle, Rom. xi. 33, doth ex- 
claim when he considers this, ' Oh the depth of the 
knowledge and wisdom of God !' 

3. The church, now gathered of Jews and Gentiles, 
did observe God in spirit and truth in a more spiritual 
kind of worship, whereas the church beforetime had 
used a more carnal and external service, which did 
shew forth the great wisdom of God ; for as it is wis- 
dom in a householder to carry one kind of hand over 
his children in nonage, another when they are at years 
of discretion, so in God this was manifold wisdom, to 
prescribe divers and convenient worships to his church, 
in infancy one kind, in the riper age of it another. 

4. The diverse graces conspiring together in this 



end, the edifying of the whole ; for look, as it was in 
man a wise invention that could devise many sounds 
so according as to make one just melody, so to give 
so divers gifts, 1 Cor. xii., all which should have so 
sweet agreement, and make to one purpose, was an 
admirable wisdom. 

Use 1. We, therefore, remembering that in the 
church God doth work his works of manifold wisdom, 
mast let it be a ciu-b to hcentious censuring of any of 
God's courses in his church ; we must not, when we 
hear of predestination and such like, or of his dealing 
any ways in his church, open our mouths against these, 
like the dog barking at the moon, but lay our hands on 
our mouths, knowing that all are full of wisdom, though 
we cannot behold the reason of them. 

Use 2. We must acknowledge the wisdom of God 
in his dealing with his church in general, or person- 
ally. If he let his church fall to hell; if he now leave 
one people, and take another ; if he let heresies and 
persecutions come upon her ; so personally, if we be 
let fall into evil, if he sometime leave us in desertion, 
sometime acknowledge and make much of us, we must 
say. Who shall teach him wisdom that judgeth the 
highest things ? 

Ver. 11. According to the eternal purpose which he 
purposed in Christ Jesus our Lord. 

In this verse three things are contained : — 

1. The ground which we marked before of all this, 
is here set down to be God's purpose. 

2. The person in whom this was to be accomplished, 
Christ. 

8. A description of this person from the benefits 
we have in him, ver. 12. 

Dud. 1. Then we are to mark that whatsoever doth 
befall us in time, the same hath been purposed to us 
by God from everlasting. It is true ; be it good or 
evil, ' his counsel shall stand, he doth whatsoever is 
his will,' Ps. cxv. 3. ' As I have purposed, so shall 
it come to pass ; as I have consulted, it shall stand,' 
Isa. xiv. 2i. Whatsoever Herod and Pilate, with the 
rest, did against our Saviour, it was before in the pur- 
pose and determinate counsel of God, Acts iv. 28. 
This we must hold for a certain and sound conclusion, 
that everything in the world hath and shall so come to 
pass as God hath purposed and decreed it, in that time, 
place, manner, and end, and by that means as God hath 
appointed. 

Use 1. We must therefore labour to rise up and be- 
hold God's eternal purpose in all events we see, which 
he doth or suflereth to be done ; for it is a ground of 
patience, as when Joseph did consider God's purpose 
in that lewd fact of his brethren he was well pleased. 
So David was patient under all the revilings of Shimei : 
Ps. xxxix. 16, 'I held my tongue and said nothing, for 
thou. Lord, didst it. 

Use 2. Again, in all good things we have, when we 
can see that they were purposed to us of God from 



204. 



BATNE ON EPHESIANS. 



[Chap. III. 



before worlds, it will force us to acknowledge Lis most 
fiilherly c;ire ; for, look, as this doth testify a parent's 
care when before he hath children he will provide this 
and that, purposing it (if God shall give him anj') to 
his children, so it is with God, if we can see him, when 
we had no being but in himself, purposing and design- 
ing every good thing to us. 

i'se 3. If this wise God hath purposed all things, 
then fear not, nor be utterly dejected under any cross, 
or at the rage and furj' of wicked persecutors, ' fear 
not their fears,' 1 Peter iii. 14. For why ? ' The 
hairs of your head are all numbered, and a sparrow 
falleth not to the ground without the will of your hea- 
venly Father,' Mat. xs. 29, 30. 

Lastly, It is comfortable while we know, that all that 
good which God hath willed to us, he will work it for 
US, faith, repentance, perseverance in grace and salva- 
tion. Did our good depend upon our own wills, as 
things exempted from subjection to his power, all our 
comfort were at an end. If the preservation of me from 
evil, and bestowing all good on me, did cot depend en- 
tirely for principal efficacy on God, farewell all reli- 
gion. 

The latter part of this verse hath a double construc- 
tion, for either it may note Christ as a party purposing 
with the Father, or as a party in whom this purpose 
was to be wrought and executed. But of this see the 
observation on Eph. i. 4, 5. I pass to the 12th verse. 

Ver. 12. In whom we have boldness and access with 
confidence by thejaitli uj him. 

Now foUoweth a description of Christ : it hath two 
members. 

The one, of the benefits we have in him. 

The other, of the mean of attaining these benefits. 

The benefits are two : 

1. Boldness or liberty. 

2. Entrance with confidence. 

The mean, faith, set out by the object, faith on 
him. 

For the opening of the benefits, you must know that 
liberty here is that freedom of the conscience absolved 
from guilt, which maketh demand to God : 1 John iii. 
21, ' If our conscience condemn us not, then we have 
boldness;' even to make that ' request of a good con- 
science,' 1 Peter iii. 21. 

Entrance here doth signify, not only coming to God 
in prayer, but all that resort and communion which we 
come to have with God, united by faith to Christ Jesus ; 
according to that 1 Peter iii. 18, 'Christ hath once 
suffered for sins, the just for the unjust, that he might 
bring us to God.' 

7/1 confidence doth signify securely, without fear ; to 
dwell in confidence, that is, securely, none aftVighting. 

Now to consider the doctrine of these benefits, which 
is the opening of them. 

Doct. 1. We see that in Christ only the conscience 
is able to plead before God the righteousness of it. 



Our natural s'.ate is described, Rom. iii., allegorically, 
with allusion to worldly tribunals. God the judge, we 
the malefactors, the law the accuser, sin our indictment, 
and what is the issue ? ' Every mouth is stopped be- 
fore God ' ; and so what shall in the day of judgment 
be the taking of the wicked ? They shall ' wish moun- 
tains to fall on them, and hide them from the wrath of 
the Lamb,' Rev. vi. 16. But in Christ we come to 
plead our righteousness before the Father : Rom. viii. 
1, 'Now then there is no condemnation to those that 
are in Christ Jesus; ' ver. 31, 'It is Christ that is risen, 
yea, that maketh intercession ; who shall condemn us, 
and lay anything to the charge of us, God's chosen ? ' 
A true Christian his chief courage and boldness is with 
God ; he fears not, nor cares not what men think, or 
speak, or judge of him ; he knows all his sufficiency is 
of God and not of himself, that God works all his works 
for him, and he will accept his works. But especially 
in the court of conscience and divine justice, and in 
the matter and cause of justification, wherein no man 
can stand, or dare appear or shew his face, in regard 
of the guilt of sin ; here a Christian is most bold, 
and dare appear coming with Christ his advocate, 
proctor, or attorney, and dare plead his cause and stand 
upon interrogatories with God himself, and ask him- 
self (humbly and with reverence) what he hath to lay 
to his charge, and what there is more that he will, or 
his justice can require for satisfaction, more than his 
surety hath done and satisfied for him. He dure not 
only challenge all creatures, saying, ' Who shall lay any- 
thing to the charge of God's elect ?' but to God him- 
self he can make his apology, as 2 Cor. vii. For having 
truly grieved for his sins, because he hath ofliended 
God, and sorrowed according to God, and this grief 
having wrought in him, study, revenge, indignation, 2 
Cor. vii. 10, 11, he may now safely and boldly, by 
Christ his advocate and intercessor, make his apology, 
and stand upon interrogatories with God, why God 
should not pardon him and accept him for his child, 
and receive him into favour according to his covenant 
and promises, his justice and faithfulness binding him 
(as he is God) thereunto : 1 John i. 9, ' If we acknow- 
ledge oui- sins, he is faithful and just to forgive us our 
sins.' 

Use 1. We must therefore think on this inestimable 
benefit, that we whose consciences did accuse us and 
make us blank, may now through Christ freely, with 
reverence, stand upon interrogatory before him. 

Use 2. Commit thyself to Christ, let him be thy 
guide to walk by as the way, to be counselled by him 
as the truth, and quickened and strengthened by him 
as thy life, and never doubt but he will bring thee 
safely to God, and thou shalt never miscarry; he will 
bring thee to his rest and into the land of Canaan, 
where God dwells, and present thee before God's face 
perfect in love. Thou shalt never miscarry by any sins, 
lusts, temptations, crosses, miseries, for Christ bath 
led the way through all these and made it safe; only 



Yer. 12.] 



BAYNE ON EPHESIANS. 



205 



commit thy mind and henrt to be led and guided by 
him, trustinj:; to him as thy prophet to couusel thee, 
and call no man Itahbi but him, thy only priest to lead 
thee to God, and kins to defend thee and quiclien thee, 
renouncing thy reason, wit, lusts, learuins, and all crea- 
tures ; trust to Christ only, thy shepherd, to bring thee 
out of Satan's bondage, and to lead thoe through the 
dark wilderness of this world ; for only Christ the Son 
of God, who came from the bosom of God, can bring 
us to God. 

Usi'S. This doth greatly control that popish doubting, 
built on such sandy foundations, as our not having a 
particular word ; whereas we have a general with a 
commandment, which is as much as a particnlur. And 
we have the sacraments particularly applyint,' things to 
us ; and their ground from our want of qualification is 
weak ; for we ai'e not bold in ourselves, for our dispo- 
sition, bnt in Christ Jesus, and Gol's covenant strieken 
in him, which he hath promised to perform, not for 
our towardness, but for his name's sake, accordnig to 
that Ezek. xsxvi. 22, ' Thus saith the Lord God, I do 
not this for your sakes, house of Israel, but for mine 
holy name's sake.' 

I)oct. 2. We see, that in Christ we may securely 
come into God's presence. For by nature we are 
severed from the presence of God; and if he manifest 
himself, he is dreadful to us, that we cannot endure the 
sight of him for fear and trembling : Isa. Ixix. 2, ' Your 
iniquities have separated between you and your God : 
and yonr sins have hid his face from you, that he will 
not hear.' And when our first parents had ofleniied 
God, they hid themselves. Gen. iii., being afraid when 
they discerned the tokens of him approaching, for his 
wrath is to sinners as a consuming fire, Deut. iv. 2-1. 
Wlience the hypocrites speak thus in Isa. xxxiii. 14, 
' WTio shall dwell with the consuming fire ? who may 
abide with those everlasting burnings ? ' But in Christ 
we approach boldly before him, for he hath taken away 
our sins, which are the mountains of separation ; he 
hath procured God's favour, so that the angels sung 
good will to them : Luke ii. 14, ' Glory to God on high, 
peace on earth, good will towards men.' Love is his 
banner over us. Cant. ii. 4, so that we may ' come to 
the throne of grace with boldness,' Heb. iv. 10; ' let 
us draw near, with full assurance of faith,' Heb. x. 22. 
When people h -d sinned, they must ofl'er a sin-offering 
to take away their sin, and afterwards they might bring 
their burnt ofTering, Lev. v. 7-9 ; so it is with ns, if 
we have by faith oflered in our hearts to God the Lamb 
taking away our sins, John i., we may there present 
ourselves before him acceptable sacrifices, to be sancti- 
fied throughout by that Spirit of his, which as fire con- 
Bumeth onr corruptions. 

There be two things that make boldness and confi- 
dence, and the contrary breeds fear and diftidence. 

1. Affinity of nature. 

2. Familiarity and acqnaintarce. 

1. The first is the ground and cause of the latter : 



that we be bold and confident with God. First, our 
natures, hearts, and consciences must be purged from 
all that which is contrary to God, as sin and the guilt 
of sin, and we must be renewed after God's image and 
nature ; therefore, Heb. x. 22, ' Lot ns draw near with 
a tnie heart, in assurance of faith, having our hearts 
sprinkled from an evil conscience, and our bodies 
washed with pure water.' First there must be a true 
heart, purged and sanctified, partaker of God's nature 
and holiness, and then follows boldness and assurance 
of faith. Quest. Bat what makes the heart true and 
like to God? Ans. 1, It must be sprinkled with the 
blood of Christ to justification and pardon of sin ; 2, 
washed in our bodies with pure water of sanctificatiou 
of the Spirit. 

2. Acquaintance and familiarity causeth boldness ; 
therefore a sheep fears not his shepherd, whom yet the 
bear and wolf fear. Whatsoever is strange and unac- 
quainted is fearful. If we acquaint ourselves with God, 
and walk with him as his friends, we shall have bold- 
ness with God ; else he meets ns as a bear robbed of 
her whelps, and as a lion in secret places. Where both 
these are fully wanting, there is no access to God, no 
acquaintance nor communion with him, as in all of us 
by nature, we are ' aliens from God, and strangers from 
the womb,' Eph. ii., and can never come where God 
is. Where these are imperfect, as in the regenerate, 
they are strangers in part, thongh of the same nature. 
If we were perfectly holy and like God in our nature, 
and had full and perfect acquaintance with God, had 
never estranged ourselves from him by sin, then we 
might go to God of ourselves without a mediator to take 
us by the hand. Again, have we never so much cor- 
ruption of nature, if there be any true grace and spark 
of God's nature and life in us, we need not fear and run 
away from God, as long as we have a mediator to take 
us by the hand and lead us, that will ' not quench the 
smoliing flax, nor break the bruised reed,' Mat. xii. ; 
but ' with one oft'ering hath perfected for ever them that 
are sanctified' in any small measure. Though we daily 
depart from God by sin, yet if there be any will and 
desire of repentance, of conversion and acquaintance 
with God, we are capable of a mediator to l»ring us to 
perfect fellowship with God. God in himself is a full 
and perfect light, and ' in him is no darkness at all,' 
1 John i. 5 ; we by nature are nothing but darkness, 
Eph. V. 8, and have no light at all. Now comes Christ 
a mediator between us both, that because there can be 
no communion between light and darkness, Christ the 
middle person in Trinity comes between God and us, 
between God, that simple light, and us that are nothing 
but darkness, and communicating of both our natures, 
and taking upon him all onr sins, brings us unto fel- 
lowship with God, reconcihng and killing the enmity 
of our natures in justification, and then imputing God's 
nature to us in part by sanctification, which because it 
is imperfect, by his perfect sacrifice and intercession, 
and leading us to God daily, he rencweth and increas- 



206 



BATNE ON EPHESIANS. 



[Chap. III. 



etb our fellowship and communion witli God, till we 
are presented perfect in Christ Jesns to God his Father. 
According therefore to our mixed condition in this life, 
of light and darkness, holiness and corruption, -sve have 
a mixed and imperfect access to God and fellowship 
with him, which is by manuduction and leading to 
God. 

Use. 1. This doth give us to consider, that if we be 
in our natural estate, we have no converse, no acquaint- 
ance and familiar access to God ; nay, it is a terrible 
thing to see God, the countenance of the judge being 
as pleasant to malefactors as God's to us ; we are like 
Haman when his face was covered. 

Obj. But men will except against this their estate, 
that they have good consciences to plead before God, 
that they delight to come to church where God is pre- 
sent, that they find no fear with them. 

Anft. But all this is as the thief, who before his con- 
viction, though he be never so bad, will plead not guilty, 
but at length his note chmgeth, and his countenance 
tumeth, yea, his joints oft tremble ; so these men out 
of Christ, till God holdeth his less and greater assizes 
and awake tbek consciences, they will speak far other- 
wise than it is. And though men may come outwardly 
with their lips, yet they cannot come in heart and truth 
near him ; and though they have no fear, it is but 
Belshazzar's and Felix his security, which so soon as 
God shall rouse them a little from their sleep, becom- 
eth desperate trembling. 

Use 2. In the second place, we must reckon of this 
benefit as no small treasure. If one may but have re- 
course to the chamber of presence, it is no small 
matter, but to go into the holy of holies to converse 
and commune with God, present ourselves before him, 
who can rate such a prerogative sufficiently '? When 
the queen of Sheba came from far to Solomon's court, 
and beheld the beauty and glory of his royal and 
magnificent attendance, she breaketh out, ' Oh happy 
art thou, and happy are these thy servants, that they 
may stand in thy presence !' 2 Chron. is. 7. How 
much more may we affirm as much of the happiness 
of all God's servants that live in his presence, and 
hear his wisdom and counsels daily ! 

By faith on him. Hence, 1, observe, 

Doct. That if we will have benefit by Christ, we 
must be believers on him. Faith entitleth a believer 
to the fulness of Christ's merits, death, and obedience, 
even unto all those treasures of grace and holiness 
which are in Christ as in a common conceptacle, out 
of which we by faith fetch for the continual supply of 
all wants. By faith we dwell in Christ, and Christ in 
us : ' That Christ may dwell in your hearts by faith,' 
ver. 17. By faith we obtain righteousness unto sal- 
vation. In a woi'd, nothing beginneth, nothing con- 
tinueth oui' union with Christ but faith. There is, I 
grant, a secondary union whereby the soul cleaveth 
more and more to God, now reconciled unto it, as by 
the affections of love, joy, &c. But this presupposeth 



the former, for were it not for this precedent union of 
faith, we should fly from God as a consuming fire. 
Though a man hath many members in his body, yet 
he hath but one by which he useth to receive anything, 
viz., the hand ; and so, though our souls have many 
graces bestowed on them, yet thej- have but one hand 
of faith wherewith to receive Christ and his benefits 
unto salvation. 

Use 1. If, then, faith be so excellent a thing as to 
enrich the soul with all the benefits of Christ, how 
fearful is their sin who live not caring to get this pre- 
cious grace of faith ! To lie, thieve, or whore, they 
will confess, is a notorious crime, but to live in unbe- 
lief, they neither account it uncomely nor dangerous. 
To be a jail-bird, or a felon condemned to be hanged, 
thou woulJst think with thyself what a vile condition 
am I in ! Think with thyself what is unbelief then. 
Had not I an unbelieving heart, I had never dishonoured 
God by these practices. If these be bad, infidelity is 
much worse. This fortifieth all our corruptions ; 
thou hast stolen such a commodity, by tmbelief thou 
robbest God. In the baseness of all sins, see infidelity 
far worse. Mourn and sigh to God under the burden 
of this sin ; be importunate with God above all against 
this sin. 

The prisoner maketh a passionate complaint when 
the passengers go by ; so thou art shut up under un- 
belief. Look up to God through the grate of hell, and 
cry mightily to the Lord, that he would look from 
heaven upon thee : Pity, good Lord, an unbelieving 
soul. Tell Christ thou art a prisoner ; it is but a word 
of his mouth. Say to an unbelieving heart, Rest on 
the promises, and it shall so do. 

Doct. 2. We see what is the nature of a true justi- 
fying faith ; it is not only a knowledge and assent in 
general, but a confident embrace which the heart 
maketh of the thing to which he hath assented. 

But because this place is pleaded by the adversary 
against us, therefore we must insist a little in discuss- 
ing the truth of our collection. 

They hence reason thus, to prove that faith is not 
a trust and confident persuasion in particular. 

That which is the efl'ect of faith is not faith. 

But boldness and confidence are the effects of 
faith. 

Our answer is threefold : 

1. By the like, that which is the effect of fire is 
not in fire ; heat is the efl'ect, so that the proposition 
thus would be weak. 

2. To the second part : confidence hath a double 
acception. 

(1.) It is put for an embrace, or clasping about this 
or that in particular, which the heart maketh, and 
which is an act of faith. 

(2.) For security, peace passing understanding, 
which rcsulteth hence. For that confidence which is 
a coufiimoJ hope of things absent, of which the papists 
discourse so much, cannot be proved from the Scrip- 



Vbr. 13.] 



BATNE ON EPHESIANS. 



207 



tnre. The Scripture speaketli of it as a particular per- 
suasion of things present. 

Now, I answer, confidence in the first kind is an 
act of faith, not an etloet. Confidence, in the other, 
is an efleet ; and we grant all, if it be so taken, for it 
saith nothing against us. Now, hence wo reason in- 
fallibly to the contrary. 

That which bogetteth liberty and confidence, that 
must be more than a knowledge and assent, for the 
devils have this, and yet tremble ; and if that I were 
almost starved, and should know of a great feast, and 
CEat many should be invited, but should not have any 
certainty that I among the rest should, only a hope of 
peradventure, how could this quiet one ia such estate? 
Nay, if there should not bo a confident embrace of 
these things by faith, it could not bring forth confi- 
dence. As the fruit is in the seed, so is this confidence 
in faith ; for else no more that which is not hot can 
make hot. Therefore the Scriptures oppose to faith 
not only unbelief, but mistrust, calleth confidence 
faith, as the papists gnnt, James i. 6, compare with 
1 John V. 14. And it is profitable to mark their doc- 
trine of their faith with the apostle's. They say a true 
faith for substance may be with full despair in the 
same person ; the apostle saith that faith breedeth 
boldness, and secure access to God. 

Obj. One objection is to be answered which some 
weak ones may make. If all faith have these effects, 
then I have no faith, for I cannot find them. 

Ans. The apostle speaketh, 1, (lejure, what all be- 
lievers may do. 

2. De facto, what they do in some part that are 
weakest in faith, and more fully they that are further 
grown in it. 3. We must know that the desire of it 
is some measure of it. 4. That, like seed in the 
earth, or the soul in a swoon, so may confidence be 
for a season in a believer. 

On him. Docl. Hence, in the last place, we are 
taught what is the thing about which faith is occupied 
80 far forth as it doth justify us, viz., Christ Jesus : 
Acts XX. 21, ' Repentance towards God, and faith to- 
wards our Lord Jesus Christ.' For that which doth 
justify, must lay hold of God's righteousness, as it doth 
justify us. Now Christ is made of God righteousness 
to every believer, when, by faith, we stay on him, and 
that which he hath done for us, being ' made of God 
wisdom, righteousness, sanctification,and redemption,' 
1 Cor. i. 30. The not distinguishing faith as it doth 
govern our lives, from itself as it doth justify, will 
breed great confusion. The chief and proper object 
or subject of true justifying faith is Christ crucified, 
or Christ obeying to the death, that the soul may find 
righteousness and forgivenness of sins to life in him. 
For to believe that my sin is now forgiven in Christ 
is rather an act of experience in a believer now justi- 
fied, than that belief which is required to justification. 
To rest on Christ obeying to the cursed death of the 
cross, that I might get pardon and life everlasting from 



the grace of God, this is the act of justifying faith, 
with the matter also about which it is conversant. 
Christ is the full and adequate object of behef, as it 
doth justify, even as colour is the full object of the 
power of seeing. Faith doth not look at anything else, 
as it doth exercise that faculty which worketh to the 
justification of us ; faith doth believe threatenings, 
doth sustain us in adversities, doth (like a queen) 
guide all our actions, doth work by love, but it doth 
not justify, but only as it doth turn itself to apprehend 
Christ. For look, as nothing in a poor man can make 
him rich, further than it doth get riches into his posses- 
sion, so nothing in us sinners can make us righteous to 
life, further than it doth lay hold on such a righteius- 
ness which can take away sin, aud make us righteous, 
to the receiving of life eternal. 

Ver. 13. Wherefore, I desire that ye faint not at my 
trihiilations for you, uhich is your glory. 

Now followeth the conclusion by way of exhortation. 
For explication of the words : 1. WhaX is meant by 
faiiitinrj. The word in the original (Exxaxth) signifies, 
after profession and endeavour after any good, as weary 
and overcome with the labours and difficulties of at- 
taining it, to give over without it, and to sit down with 
loss, and to end our labours with evil and hurt to our- 
selves or others, and lose all our pains. In this phico 
more especially, it signifies a falling away from the 
liking of the gospel, and of the apostle his person, at 
least the remembrance of him, as may be gathered 
from 1 Thcs. iii. 3, G, compared. 

2. Here is in this verse, in the Greek, a phrase 
somewhat strange, fin;. The like is Philip, i. 28 ; 
they seem to be Hebraisms of that kind which put 
the feminine for the neuter absolute. The sura : 

I would not have you upon my afflictions, which are 
for your good (as I have proved,) shrink from my 
doctrine, or me your teacher ; and though you may 
think this reproachful, you shall be counted busy and 
factious, yet it is your glory constantly to hold out, 
neither ashamed of the gospel, nor me a prisoner 
for it. 

The parts of the verse are two. 

1. An exhortation to the use and practice of the 
former doctrine. 

2. A reason of the exhortation. 

Duct. First, we see the apostle his care that he 
might not run in vain ; he prevented that which might 
be ofl'ensive, and removeth the stumbling-blocks. Ob- 
serve hence, a minister must not only be faithful to 
preach good and wholesome doctrine, but careful and 
watchful to remove all such offences and stumbling- 
blocks as Satan and the flesh may cast in the way to 
corrupt the seed of the word, and hinder the growth 
of it. For as God gives wholesome seed of saving 
doctrine, so he requires us to be watchful, that the 
envious man sow not tares amidst the seed while men 
sleep. Mat. xiii. 24, 25. Therefore Christ having 



208 



BAYNE ON EPHESIANS. 



[Chap. III. 



proved himself by doctrine and works to be the true 
Messiah, that they should not expect any other, ho be- 
ing commended to the world by all evidences of a true 
and perfect Saviour, he addeth for prevention of scan- 
dal, that might hinder the saving fruit and blessing of 
this doctrine, ' Blessed is he that is not offended in 
me,' Mat. xi. 6, and at my simphcity, poverty, and ex- 
ternal baseness. For there is always somewhat which 
hinders the saving virtue of the word, either offending 
the mind and judgment, or the will and affections, that 
the whole soul cannot perfectly embrace it to life and 
salvation. There is some stumbling-block or scandal 
that hinders a man that he cannot come and close with 
the wholesome words of our Lord Jesus Christ, 1 Tim. 
vi. 3, and cannot attain to the healing and saving virtue 
of them ; but in his going he stumbles b}' the way, and 
takes ofl'ence and distaste at somewhat, before he attain 
the blessed fruit of the word. Either his judgment 
conceives not and approves not the truth, as those 
John vi. 61, 'They were offended at that hard saying, 
and went back ;' or the will and afl'ections except 
against some condition in the covenant, and hke not 
some article or clause in the conveyance, as that young 
man that went away sorrowful at that condition of re- 
ceiving eternal life upon sale of all that he had, and 
give to the poor, Mat. xix. 16-22. So that by offence 
of the mind or will unrenewed, be cannot with a full 
consent and true heart enter into the covenant, and 
make the bargain, subscribe and seal to it by faith, and 
be faithful and constant in it, whatsoever forwardness 
he may seem to profess, as the young man did. He 
cannot believe with the whole heart, and give full con- 
sent, butbj' halves, as dvrio di^u)^rjg, ' a double-minded 
man,' and is a/cararrraroj, ' unstable in all his ways,' 
James i. 8. For he looks not with a single eye upon 
one master to serve and please him, to live and be 
maintained and protected by him, but, with a divided 
soul, he looks to two masters, to serve and trust to 
God and Mammon, Mat. vi. 22-24. 

Use. For trial of a true heart, if we can gladly suffer 
that the minister of the word should cut off the scan- 
dals, ' if our right eye cause us to offend, to pluck it 
out, or our right hand, to cut it off,' Mark ix. 43; and 
not only to preach good doctrine, but to cut off those 
lusts that binder us in the practice, and in the full con- 
sent of mind and will, and to remove all lets and blocks 
in our way to God and practice of godliness, and to 
himt us out of every starting hole, saying, with David, 
Ps. cxxxix. 23, 24, ' Lord, prove me and try me, if 
there be any way of wickedness in me.' No carnal 
man can embrace whole Christ and his gospel, and 
relish them wholly, but he takes distaste and offence 
at somewhat ; he professeth he loves Christ as a 
Saviour, but he cannot abide his cross, but is ' an 
enemy to the cross of Christ, because his god is his 
belly, and he savours best earthly things,' Philip, iii. 
18, 19. He would have fellowship with Christ and 
know him, but not ' the fellowship of his afUictions,' 



Philip, iii. 10. His reason and will cuts and carves 
to himself what his flesh likes, and rejects the rest. 
He would have the Spirit the comforter, but not the 
killer and mortifier of his lusts and corruptions. But 
know that the gospel and the cross are inseparable 
companions : Luke ix., ' He that will be my disciple, 
let him deny himself, and take up his cross daily, and 
so follow me.' Hereby we may know the truth and 
soundness of our hearts and afl'ections, if they can 
consent and subscribe to the word, even the whole 
word, and especially that which is most contrary to 
our lusts and corruptions, ease and peace, as Isa. 
xxxviii. 8. Hezekiah accepted the threatening from 
God, and said, ' The word of the Lord is good.' 

' Are not my words good unto him that walketh up- 
rightlj',' Micah ii. 7, and hath an upright heart ? All 
God's words are good and sweet unto such a heart ; 
to a very wicked heart some words of God are not 
oflensive, which cross not his beloved sins ; a covetous 
person is not ofiended at that word which reproves 
drunkenness and prodigahty. All John Baptist's 
sermons offended not Herod until he came to touch 
his sin of incontinency, but he heard them gladly. A 
good heart most delights in that word which tendeth 
most efl'ectually to the slaying of his fleshly lusts and 
corruptions, and most of all consenteth and closeth 
with that doctrine or commandment which pierceth to 
the heart, saith, ' Thou shalt not lust,' Rom. vii. 7. 
Though the flesh, and lust, and law of the members 
rebel against this law of God, yet the mind and will 
of the inner man consent and delight in that law, and 
say it is ' holy, just, and good,' Kom. vii. 7-9, com- 
pared with vers. 14, 15, 16, 18, 22, Ps. cxix. 5, 6. 

Use 2. Let all ministers also prove themselves true 
and faithful ministers, as in dispensing the counsel of 
God, so in a wise and faithful apphcation of the word, 
making it a two-edged sword to cut off the scandals 
and ofiences of the flesh, and to spare no man, ' hav- 
ing the vengeance ready against all disobedience,' to 
pluck out every eye, and to cut ofi' every hand that is 
lifted up against the knowledge of God, Mark ix. 43, 
and bringing into captivity every thought exalted 
against the obedience of Christ, 2 Cor. x. 6, both of 
high and low, of rich and poor. This is required of 
a ' dispenser, that he be found faithful,' 1 Cor. iv. 2 ; 
faithful to poor, weak, and impotent Christians, to be 
as eyes to the blind, and feet to the lame ; and, con- 
trary to all rebels, to cut down all such as mutiny 
against the saving virtue of the word, for the destruc- 
of the flesh, that the spirit may be saved in the day of 
the Lord Jesus Christ, 1 Cor. v. 5. ' It must needs 
be that ofl'ences must come, but woe be to them by 
whom they come,' Mat. sviii. 17. It is far gi-eater 
grace and power of God's Spirit to remove evil than 
to give good, to remove scandals and ofl'ences than to 
preach wholesome doctrine. 

Further, from the exhortation, observe two things. 

Duel. 1. That wo are prone, when the ministers of 



Ver. 13 J 



BATNE ON EPHESIANS. 



209 



the gospel are troubled, to fall both from them and 
their gospel, Zech. xiii. 7. When the shepherd is 
smitten, the sheep shall bo scattered. Mat. xxvi. 56. 
When Christ himself was apprehended, and under the 
hands of his enemies, 'all the disciples forsake him, and 
fled.' And a great part of the hearers of the word are 
such. Mat. xiii. 21, set out in the stony ground : ' They 
receive it with joy, yet having no root, it duroth but 
a season ; for as soon as tribulation or persecution 
Cometh because of the word, by and by he is offended.' 
Wo do run in when we come to wetting, we hold not 
out when tribulation cometh. No wonder. 

Benson 1. For by nature there is in us, as the 
philosopher could discern, an immoderate declining of 
that which is grievous to sense ; we turn our back 
upon the storm, and wiU not go so far as to put our 
finger in the fire at any hand. 

Rt'tiion 2. From our childhood doth grow up with 
ns an immoderate love of a pleasant condition ; we 
are like swallows, we would always have the summer 
8nn, never be seen where winter cometh. Which dis- 
position is set down, Hosea x. 11, Ephraim was as an 
heifer used to deUght in threshing ; the beast thresh- 
ing was not muzzled, but did feed to fatness, so we 
love to serve in religion, that we may be franked in a 
prosperous condition. 

Benson 3. We are exceeding inconstant, ready with 
the Israelites to change God with a calf in a small 
space, to rejoice in John Baptist as a light, to crown 
Christ to-day and crucify him to-morrow. Which 
things considered, no wonder if, the devil blowing 
these coals, we be subject to revolt. 

Use 1. Wherefore we must learn to get a con- 
science of our weakness, for if we walk suspecting our- 
selves, it will prove better then Peter's presumption ; 
this holy fear of our own standing will be our true 
security, when others walking in their own strength 
shall receive an utter foil. 

Use 2, Again, we must take heed we be not moved 
from our establishment, as Peter exhorteth : 2 Peter 
iii. 17, ' Beware lest ye be plucked away with the 
error of the wicked, and fall from your own stedfost- 
ness.' And pray to God that he would give us that 
grace to suffer when the devil cometh to winnow us. 

Doct. 2. The second thing to be marked is, what is 
all our duties, viz.. 

Not to be ashamed, but to suffer in the afflictions 
of the gospel when the ministers of it are troubled. 
So Paul exhorteth, ' Be not ashamed, but share with 
me in the sufferings of the gospel ;' and 1 Thes. iii. 3, 
the selfsame duty is enjoined, ' That no man should 
be moved with those afflictions of the gospel.' Thus, 
clouds of witnesses are gone before ns, who have 
neither shrunk fiom their ministers, nor from their 
faith in times of persecution. 1 Kings xviii. 4, in the 
time of Elijah there was a good Obadiah, who ' took 
an hundred prophets, and hid them by fifty in a cave, 
and fed them with bread and water.' Jer. xssviii. 7, 



Ebed-melech for Jeremiah. Paul had his Onrsiphoms, 
his Aquila and Priscilla, who would yield their necks 
to the block to rescue him from jeopardy, Rom. xvi. 
3, 4. We must not be dismayed at these things. 

Benson 1. For the cross and profession of Christ 
are almost undivided companions ; God hath so pre- 
ordained it : ' Yourselves know that we are appointed 
thereunto,' 1 Thes. iii. 8. 

Ilenson 2. We must not take offence at these things, 
because our blessedness doth stand in it : ' Blessed 
are they that are not offended in me,' Mat. xi. 6 ; at 
my sufferings, not only in my own person, but in my 
members ; for these are the sufferings of Christ, as 
Paul saith. Col. i. 24, ' Now I rejoice in my sufferings 
for you, and fulfil the rest of the afflictions of Cbrist 
in my flesh for his body's sake, which is the church.' 
1 Peter iv. 14, ' If ye be railed on for the name of 
Christ, blessed are ye, for the Spirit of glory and of 
God resteth upon you.' 

Reason 3. 'This not falling away in times of perse- 
cution is a testimony to us of sound hearts ; for as 
hypocrisy is discovered in the time of affliction, this 
being his property, that ho will turn tippet, and be- 
come anything rather than suffer persecution for 
Christ crucified, so, on the contrary, there is a dis- 
covery made of him whoso heart is sincere, this being 
the proper effect of ' the Spirit of strength, love, and 
of a sound heart,' 2 Tim. i. 7. 

I'lCiison 4. This is a gainful thing ; ' BIoscs did ac- 
count this greater riches than the treasures of Egypt,' 
Heb. xi. 20 ; yea, bringing, above all hope, great 
blessedness in this present life: Markx. 80, ' He shall 
receive an hundredfold in this life, and in the world to 
come eternal lite.' 

Use 1. In which consideration it must be our c;\re 
not to faint when our ministers are troubled, not to 
acknowledge them in times of liberty, and shake hands 
with them as soon as the case is altered ; such are 
like the standing brooks Job speaketh of, chap. xvi. 
16, 17, that abound with water when there is no lack, 
but in the summer season are all dried up and 
withered. And it is good to consider, that though 
they think to save themselves this way, ' yet he that 
doth save his life' in this case ' doth lose it, and ho 
that loseth it doth save it,' Mark viii. 38. 

Use 2. It may serve for a trial of our faith and 
other graces. If thy great confidence in time of pros- 
perity be changed into fear, grief, anxiety, in time of 
trouble and temptation, suspect thy faith to be of the 
flesh, and not of the spirit : Ps. cxii., ' He will not be 
afraid of evil tidings,' i. e. so far as he is a true be- 
liever, because his heart is fixed and stable in the 
Lord. But so fur as our faith is feigned, in show, 
and fleshly, it alters and degenerates into fleshly fears 
that we forsake the gospel promises ; for, H-^u^o;, 
a double-minded man is, axaraffraroj, unstable, James 
i. 8. If we have strong desires and affections, pur- 
poses and resolutions in time of sickness ani dangers, 





210 



BATNE ON EPHESIANS. 



[Chai'. hi. 



and lose them in time of peace, this inconstancy 
shews they were not from the heart renewed hy that 
constant Spirit of God. Howsoever, to om- sense and 
feeUng, we would affirm and swear that we speak from 
our hearts, yet let us not trust our own sense of 
our hearts ; for the true estate of our hearts can 
never be known by our sense. Sense can only judge of 
sensual objects and things, it cannot judge of spirits 
and of spiritual things. They are never such as we 
feel them to be, but as God's word and Spirit reveal 
them to be. 

Use 3. Let it teach us to prove the truth of our 
faith in the doctrine of salvation, by our faithfulness 
to the faithful ministers of God who have taught it us. 
Thus did Ebed-melech ; though a man full of fears 
and infirmities, yet God professeth that he trusted in 
him, and proved it, because he received, countenanced, 
and protected his prophet, and was faithful to him in 
all his troubles. Such poor Christians, as fear they 
have no faith in Christ, because they feel so much 
fear, doubting, and no spark of faith to their sense, 
and so no part in Christ and his redemption, Christ 
assures them, and upon his oath, that if they be faith- 
ful to his ministers, and love and reverence them, 
they receive him, and are faithful to him, and he will 
be their faithful Saviour : John siii. 20, ' Yerily, 
verily, I say unto you, if I send any, He that receiveth 
him, receiveth me ; and he that receiveth me, receiv- 
eth him that sent me.' 

Uae 4. Seeing the same corruption is in us as in 
wicked men and hypocrites, and was in Christ's dis- 
ciples, as Christ witnesseth, though they felt it not, 
and would not be persuaded of it, let us walk humbly, 
suspecting ourselves, and fearing changes by our flesh ; 
and presume not, as Peter, upon our sense of never 
so great desires, purposes, and afi'ections, but know 
there is that corruption and flesh as can alter us in a 
moment. Labour for more and more spiritual strength 
daily, knowing we have the same barque of the flesh apt 
to carry us down the stream, and we have the same 
oars of lusts and sinful afi'ections ; and unless the 
Spirit of grace be our pilot or waterman, and row 
against the stream, and carry us by an infinite power 
against the course and stream of the world, we cannot 
persevere. This for the duty which he exhorteth to. 

The reasons follow : the first was handled in the 
first verse of the chapter. 

The second standeth thus : 

That which is a glorious thing for you to do, that 
you must do. 

But to stand by your teachers, and truth received 
from them, is a glorious thing. 

Therefore, faint not. 

Doct. 1. Therefore, when he doth draw them on, 
by telling them it is glorious, he doth let us under- 
stand that there is a lawful afl'ecting of some glory. 
Philip, iv. 8, ' If tbtre be any virtue, any praise, think 
on these things.' There is a hcly ambition which 



may be afl'ected and practised. Though the gloiy of 
the world is not to be affected, yet the glory which is 
of God must be sought after by us, John v. 44. 

Doct. 2. We must seek it by such things and means 
as are truly glorious, and give glory answerable to 
the natiu-e, state, condition, and dignity of God's 
children ; that is, not a fleshly, but a spiritual glory; 
to be well reputed of, not for natural, worldly, or any 
fleshly good or excellency, as wit, wealth, learning, 
&c., but for the Spirit and spiritual graces, as Kom. 
ii. 7, ' Which by patience in well-doing seek honour, 
and glory, and immortality.' 1 Peter iv. 14, ' If ye be 
railed on for the name of Christ, blessed are you, for 
the Spirit of glory and of God resteth upon you.' We 
may seek to be glorious in the Spirit, because God 
hath preordained us to such a glorious estate, and pro- 
vided such glory for us only. We are ' vessels of 
mercy prepared unto glory,' Rom. ix. ' The God of 
all grace, who hath called us to his eternal kingdom 
and glory,' 1 Peter v. 10. He would have his chil- 
dren glorious in that gloiy wherein himself, the Father 
of glory, shines, and not in that base, earthly, carnal 
glory wherein the men of the world shine as glow- 
worms, but in the spiritual glory of God's Spirit^ 
nature, and holiness, ' shining as lights in the world,' 
like unto the Father of lights, Philip, ii. 15 ; which 
is in account and estimation with God and his angels. 
The glory of this world is too base for God's children. 
But this lieth in the argument. 

Doct. The doctrine which the words contain is this, 
viz.. That it is a glorious thing to partake in the 
afflictions of the gospel with the ministers of it. We 
may teach it by the contrary, for ' he that fainteth in 
the time of trouble, his strength is small,' Prov. xxiv. 
10. He is a white-livered man, reproachful justly by 
reason of cowardice ; for as in outward battles, it is a 
shame for a soldier then to retire and leave his colours, 
when his captain doth bestir himself so valorously as 
if he alone would discomfit the enemy, so it is in this 
spiritual warfare, shameful, dastardly, if Christians 
then give in when their spiritual leaders are prodigal 
of their lives and liberties; so on the contrary, as it is 
a glorious thing to be forward in great enterprises, to 
make entry on some holds which seem impregnable, so 
it is when God doth muster his armies, and fight his 
servants upon spiritual wickednesses and this evil 
world, then to stand and quit ourselves like men, is 
no small glory. 

Reason 1. God, when he seeth it, doth liken his 
church to ' the troops of horses in the chariots of 
Pharaoh ;' doth commend her as 'exceeding terrible,' 
Cant. i. 8. 

Heason 2. Men that persecute her are stricken dead 
in themselves: Philip, i. 28, 'In nothing fear your 
adversaries, which is to them a token of perdition.' 
The Spirit of glory worketh this : ' If ye sufl'er for 
Christ, the Spirit of glory resteth on you.' 

Fwaioii 3. The end of it is exceeding glorious i 



Ver. 14.] 



BAYNE ON EPHESIANS. 



211 



2 Cor. iv. 17, ' Our light afllictions for a moment, 
causcth unto us a far more excellent and eternal 
weight of glory.' 

lieason 4. The state of tho church in this world is 
militant ; the glorj- of it and of all Christians is their 
courage, strength, and labour, in military services, to 
' sulVer adversities as good soldiers of Jesus Christ,' 
2 Tim. ii. 3 ; fighting together, SuwifXoCi'rej, both 
ministers and people, as Philip i. verso 1, and not 
one flinch from another ; for ' if any man do d^oariX- 
y.em, withdraw himself,' Philip, i. 17, 28, from his 
captain, company, and colours, ' my soul shall have 
no pleasure in him,' Heb. x. 38 : this is not glorious, 
but base in God's eyes. There is a peculiar beauty 
of an army from the beauty of all other societies, and 
so of the church militant, to make it ' pure as the sun, 
fair as the moon, terrible as an army with banners,' 
Cant. vi. 7. 

lieason 5. There is the same glory of Christ the 
head, and of all the members. Christ was most glorious 
upon the cross, 'spoiling the principalities and powers, 
and triumphing over them,' Col. i. So of all Chris- 
tians, for what can be more glorious in God's eyes, 
and please him better, than for his servants to sulfer 
anything for his truth, name, and worship's sake ? It 
is more glorious than any other service and goodly 
outward profession or worship we can perform ; not 
only to believe in his name, and so to seal that God 
is true, do we honour him, but much more when we 
suffer for his sake. There is no king, lord, 'or master, 
but hath his servant and subject in more account, and 
esteems better of him and of his service in suffering 
for him, than in attending on him in wealth, peace, 
and ease, for his own credit, profit, and advantage. All 
which considered, we see how true it is that the apostle 
here speaketh, viz., to partake without fainting in the 
Bufferings of the gospel, is the glory of a Cliristian. 

Use 1. We see therefore that here falleth to the 
ground the fears of reproach which the flesh iniagineth, 
whereas it is nothing but a false spectacle that doth 
delude corruption put before the eye of our mind. Our 
own self-love makes the matter seem so, but if faith 
on Christ clear the sight, the matter will appear far 
otherwise ; even as the wood in Exod. xv. '25, put 
into bitter waters, made them pleasant, so Christ 
crucified, being in our afflictions, maketh them, though 
cursed in themselves, blessed ; though bitter, sweet ; 
though ignominious, yet full of glory. 

Use 2. For reproof of such as will credit and coun- 
tenance ministers while they are in credit and coun- 
tenance with the world, but if the world and the state 
frown on them, they arc ashamed of them. Such give 
a great argument of the unsoundness of their hearts 
and future apostasy from the truth, that they will be 
ashamed of Christ himself and his gospel ; for those 
two commonly go together, as 2 Tim. i. 8. For that 
power of God which works effectually in calling us by 
the gospel, and saving us from sin and Satan, 



strengthens us also to bear afflictions for that gospel, 
whose saving virtue we have felt, and makes us so to 
love it, as rather to endure any afflictions than to for- 
sake it. 

Ver. 14. For this cause 1 bow my knees unto the 
Father of our Lord Jesus Christ. 

Now followeth the second part of this chapter, 
which for the matter of it is a prayer ; for the coher- 
ence of it may bo conceived as coming in by way of 
prevention. The Ephesians might say. You do call 
us to a duty we owe, but, alas I we are weak, and have 
cause to fear ourselves. The apostle therefore may 
be thought to bring in this narration of his prayer, as 
strengthening his weak hands in this manner. 

That which the apostle doth labour with God in 
your behalf, that you are to do, and need not fear 
but you shall have strength to perform it. 

For prayers do greatly underprop us in weakness, 
and make the strong more confident. God will deliver 
us if so be you strive with us by prayer, for ' the 
prayer of a righteous man doth much prevail if it be 
fervent,' James v. 16. But I do pray for you : the 
other parts are left to be gathered ; this is set down 
by a narration of the fact to the end of the chapter. 
The prayer hath three parts : . 

1. A preface, verses 14, 15. 

2. The prayer itself, verses lG-19. 

3. The conclusion, verses 20,21. 

The preface containeth principally two things ; 

1. The gesture the apostle used. 

2. The person; described two ways. 

(1.) From that respect he was in to Christ. 

(2.) From his property to us, the calling his name 
on us. 

The sum is, viz., 'As I have~called you to this 
duty, so I do instantly seek to God to make you able, 
reverently, as becometh me, bowing my knees ; I seek, 
I say, to him who is both the Father of Christ, whose 
cause is in hand, and your Father, or one who hath 
called his name on you with all believers, which are 
his household; all, I say, whether they be triumphant 
in heaven, or militant in earth. 

Duel. 1. Then the fact of the apostle doth teach 
ministers, that they must not be content to teach and 
admonish their people, but they must seek to God for 
them by prayer. It is the duty of faithful ministers 
not only to propound to tho people wholesome doctrine 
and good exhortations to holy duties, but also to pray 
to God earnestly to give his blessing thereunto, and 
to enable them to understand, embrace, and practise, 
that they teach them. A preaching and a praying 
ministry must go together: 1 Sam. xii. 23, 'God 
forbid I should sin against God, and cease to pray for 
you.' This is the style of Samuel, Moses, Aaron, Job, 
and Danifl, that they are such as call on God's name; 
they must be beadsmen upon all occasions, preferring 
their suits in the behalf of their people. 



212 



BAYNE ON EPHESIANS. 



[Chap. III. 



Beason 1. For whatFoever we do, yet people's nn- 
towardness is such, that they have no ability to 
entertain it fruitfully. 

Beason 2. Whatsoever we do, yet it is but planting 
and watering, and all is nothing if God bless not. 

Beason 3. The spiritual^enmity is great, which Paul 
having only in his eyes, doth bid ua watch unto prayer ; 
for we ordinary ministers had further need in this 
regard to pray unto God for our people, that our own 
wants may by his gracious promise be supplied. 

Beason 4. As they are the mouth of God to the 
people; so they are the mouth of the people to God. 
As knowledge and ability of gifts from Christ, with love 
and affection to Christ, must open their mouths as 
Christ's ambassadors to speak for Christ to his people, 
2 Cor. V. 19, and to feed his lambs, John xxi ; so 
true pastoral love and fatherly affections to the people 
must open their mouths in prayer to speak for them 
to God. 

Reason 5. Ministers are co-workers with God, 
2 Cor. vi. 1, and it is chiefly God's work, and the 
people are God's husbandry and God's building, 1 Cor. 
iii. 9, 10. The gospel is the power of God unto salva- 
tion ; without his arm and power, no good can be done ; 
and all saving graces are glorious and precious gifts 
of God, James i. 16 ; and all Christians' duties are far 
above all power and virtue of man's ruinated, corrupt, 
and dead heart, and nature, reprobate to every good 
work. Therefore the minister of the gospel, as a wise 
physician, considering he must not only be faithful in 
point of doctrine to minister wholesome instructions, 
but also in mercy to pity their natural infirmities, like 
to Christ the chief shepherd of their souls, in things 
concerning God, to offer gifts and sacrifices. For the 
minister, as he is in the room of Christ to perform his 
prophetical ofiice, so also to perform the part of his 
priestly office, in offering up the sacrifice of praj-er. 

Use 1. It is therefore a great want in such ministers 
who do so disuse themselves to this blessed exercise 
in private, that it may be said of them, that for lack 
of use the priest hath forgot prayer. They cannot so 
much as conceive six lines in the behalf of their 
people. Many, if they make conscience of preaching 
to their people, think it no sin nor neglect of duty, 
not to pray for them. So they be provided of gifts 
and matter to preach, they care not bow their hearts 
are disposed with pastoral care and fatherly affection 
to pray earnestly for thorn. So that they can present 
a li^ht of knowledge to the mind by learned, metho- 
dical, and orderly teaching the clear points of doctrine, 
they regard not to have the apostle his agony and 
strife with God b}' earnest affection and prayer, Col. 
ii. 1, 2, that their ministry and doctrine may pierce 
to the heart, to work saving gi-ace. 

They labour not for tliis fatherly love and mercy, 
to be exercised in prayer so much, as to shew them- 
selves learned teachers in preaching, minding more 
their own credit and name, to be called Babbi, than 



their people's comfort and salvation, as their children, 
and themselves as spiritual fathers. 

Use 2. For people to seek and cleave to as well a 
faithful, merciful, and affectionate praying ministry, as 
needful to salvation, as a learned, painful, preaching 
ministry, and to desire and improve their minister's 
spirit for prayer for them and their infirmities, dulness, 
forgetfulness, and to heal their defects, as his Spirit 
in preaching to them. Frequent the house of God, 
not only for preaching, but for prayer, as it is a house 
of prayer. Mat. xxi. 13, as well as a house of preach- 
ing ; and as we bring faith to know and believe the 
doctrine preached, and the things revealed, to be good 
and necessary to salvation, so also be assured and 
hopefully expect to have the same bestowed upon 
thee, and conferred by prayer. 

Doct. 2. That he prayeth bowing his knees. It 
doth teach us, that in our prayers to God we must 
compose, not only the inward man, but the outward, 
to reverence ; though God careth not for the outward 
man alone. Woe to them that give the lip without 
the heart ; against such the Lord complains : ' This 
people draw near with their lips, but their hearts are 
far from me,' Isa. xxix. 13. And when Baal's priests 
set up the throat, and pitifully lanced themselves, he 
would not hear ; yet it is his will that the outward 
man should accompany the inward in such parts of 
his worship, that it should outwardly signify how the 
mind is afl'ected. 

And great reason, seeing he is the Redeemer as well 
of the body as the soul. Our outward man, therefore, 
must be ordered reverently in prayer. We see then 
that there is a lawful, yea, a comely and needful, use 
of composing our gesture when we set upon God in 
prayer and thanksgiving. It is true that outward ob- 
servance in fashioning of the body is not the main, nor 
may we take it so, as if God were, like to man, to be 
mocked with compliments ; but yet it is a thing of con- 
gruity, and needful, both to express our reverence and 
also to whet our affections in prayer, and therefore ges- 
tures are variable, according to the occasions ; for ex- 
ample, to express our dependence upon God, the eyes 
are set towards heaven, as if we would fetch our help 
from thence, as Jesus ' lifted up his eyes to heaven,' 
John xvii. 1 ; to express the fervency of the desire, 
the stretching out of the hand is used : so did Solomon 
at the dedication of the temple, 1 Kings viii. 22, which 
stretching forth of the hands to heaven did not only 
import their looking up to God, but even the vehemency 
of their desires, to draw down by strength (as I may 
say) of both hands a blessing from God. 

Again, humility and contrition of spirit ought to be 
expressed in prayer, and in such case our actions must 
be suitable, as, Luke xviii. 13, the publican 'knocked 
himself upon the breast;' and for his eyes, he lifts them 
not up, but holds them down, not through infidelity, 
but through dejection, as not thinking himself worthy 
to look up to God. Of this likewise is that gesture of 



Ver. U.] 



BATNE ON EPHESIANS. 



213 



the people, Ezra ix. G, in thoir answer to God ; they 
' worshipped God with their faces toward the ground.' 
Sometime great distress is expressed in prayer, and 
therefore in such a case the body itself is cast down, 
even grovelling to the earth, as David, when he was 
petitioner to God for his child. Thus you have seen 
the necessary use of outward gesture of the body in 
prayer is to express the variety and several affections 
of the heart in praying to God. 

Now, as it serves to stir up reverence, so also to 
help to a kind of cheerfulness, for even as the inward 
heat is sometime recovered and enlarged, or drawn into 
the parts of the body by rubbing and chafing, so the 
inward fervour of prayer is sometime helped by the 
outward reverence and gesture of the body, for they 
are remembrancers to a man to charge him (unless he 
will play the gross hypocrite), when he hits up his 
hands, to lift up his heart ; when he lifts up his voice, 
to lift up his soul ; when he stretcheth forth his hands 
to heaven, to stretch forth his desires with his hands ; 
when he casts down his countenance, to cast down first 
his proud thoughts. 

Use. All gestures therefore being thus reverent, it 
doth teach us that we must use in prayers reverent 
carriages of our bodies ; and though I would not teach 
you to strain gnats and swallow camels, nor yet be too 
righteous in making this a precise tie, and though I 
know the Scripture doth describe many gestures and 
not precisely enjoin any, yet I dare say that kneeling, 
where commodiously wo may kneel, is the fittest ges- 
ture. If it be rudeness to speak to the king or council 
otherwise, how shall it not misbeseem to speak* on our 
knee to the highest Majesty ! But when it cannot be, 
then standing ; and for sitting, it is an unfit gesture, 
though inveterate customs may make men strain cour- 
tesy to reform themselves in such circumstance. If 
we were like Jacob, Gen. xlviii. 2, that all our strength 
could scarce rear us up to sit, then the gesture were 
more warrantable. 

There be yet certain cautions to be put unto it. 

1. We must take heed that we rest not in any out- 
ward carriage of the eye, the hand, the knee, as a ges- 
ture shewing reverence : I say we must not rest in any 
of these, as if they were in themselves properly a wor- 
ship and service of God, if they come alone, or as if 
God would be pleased with outward compliments of 
the body and outward behaviour, when the heart is 
not before him. He that acts a part upon the stage, 
that hath nothing to do but to act the thing he under- 
takes to express, can easily turn himself to the gesture 
without truth of aU'ection. God will not have us when 
we come before him, as if it were to act a play, to jest 
before him, but he will first have the heart rightly set, 
and then the body, to be thence rightly commanded ; 
hence the Lord disclaims the banging down the head, 
Isa. Iviii. In their countenance there was nothing but 

* Qu. ' not to speak ' ? — Ed. 



submission, when in their heart there was nothing but 
rebellion. So for the outward act of prayer, he casts 
it off: 'This people draw near with their lips, but 
their hearts are far from me,' Isa. xxix. 13. 

2. If by some means we shall be restrained from 
outward conveniency of kneeling, of lifting up the head 
or hands, or prostrating the body, or any such like 
gesture as might well become the present occasion of 
that prayer which is oflered, yet we must not languish 
upon the want of these things, as if our prayers might 
not pierce the heavens. I speak this because I have 
found some well-affected persons, but not well in- 
structed in that point, that when they could not kneel 
by reason of bodily infirmity, therefore have thought 
they could not pray because they could not kneel. 
God hatb not laid the law of these outward things upon 
us as ho hath the inward. The lifting up of the heart 
is simply necessary, and without it no comfort ; the 
other is of convenience, so far forth pleasing to God, 
as it is a sign of our inward integrity and a help of 
our own weakness. 

Use 2. For just reproof, if we examine ourselves 
touching our carriage in the duties of God's worship, 
what dulness of heart, what iiTCverence, what want of 
fervency, what want of zeal, have our gestures mani- 
festly discovered to our faces ? A man happily riseth 
out of his bed ; he buttons himself and he prays, and 
ho prays and he buttons, but where is the heart of 
this man, or the reverence of that Majesty to whom 
he speaks ? He bath not so much show of godhness 
as of hypocrisy. Never excuse the matter, for our God 
will testify to our faces if we think not of this and re- 
pent of it, that our looseness in the very fashioning of 
our bodies in the duties of devotion are come from the 
neglect of him whom we seem to serve. The Lord 
Jesus Christ bath set thee a pattern to pray as he 
prayed : if to express thy confidence, by looking up to 
heaven ; if thy fervency, by stretching out thy bands ; 
if thy humihty, by casting down thy counteuance ; 
have not the gesture without the matter, but have the 
matter and fit the gesture to it. The papists shall 
shame us, who shew a great deal of outward devotion, 
whenas we are wanting in the outward show of it. 
They stand upon the outward show, and so shall con- 
demn themselves : they want the inward ; and us, 
because we know better things, but do not so well in 
the outward. 

The Turk so reverenceth Mahomet's temple, that 
he goes in forward and comes out backward, are con- 
demnable for that gross superstition ; but they con- 
demn us for want of reverence. To conclude ; who ever 
worshipped a God, true or false, but he thought there 
was an outward profession to be maintained and made 
good in the outward show ? I pass from this point. 

3. We see that, going to God for the matter of 
Christ and for his people, he setteth God before him 
as the Father of Christ, the Father of his people ; 
which doth teach us, 



214 



BATNE ON EPHESIANS. 



[Chap. III. 



Doct. That when we come to God, we must so set 
him before us as maketh most to confirm our faith 
touching the thing we request. 

But passing by this, and letting the respect to Christ 
alone, as formerly handled, we will come to the property 
of God our Father in regard of us, giving us our name. 

Ver. 15. Of u-hom the whole family in heaven and 
earth is named. 

In the verse must be observed three things : 

1. The giving of us our name. 

2. The persons who are named, all the family. 

3. The distribution of the place in which this house- 
hold is, in heaven or earth. 

Doct. The first consideration then is this, that God 
doth call all believers after his name. Thus here it is 
said, 'of whom is named;' and James ii. 7, the proud 
swaggerers are there said to ' blaspheme that glorious 
name, called' upon believers, even God's name, which 
he hath called upon all of them as his children ; and 
John i. 12, it is ssid that all believers have this privi- 
lege, to be ' called his children ;' for, as the parent 
doth give the name unto the child. Gen. xlviii. G, 
Jacob biddoth that his name should be called on those 
whom he did adopt for his children ; and Luke i., 
Zachai-ias giveth the name of John the Baptist ; so 
it is a property due to God as our Father, to call his 
name upon us, which doth teach us three things ; the 
Scripture itself collecting them. 

Use 1. The first you have, 1 John iii. 1, 'Behold 
what great love the Father hath shewed unto us, that 
we should be called his sons!' It was no small favour 
which Moses had shewed him by Pharaoh's daughter, 
' that he should be called her son,' Heb. xi. 2i. 

(2.) It shcweth us our duty : 1 Peter i. 17, ' If we 
call him Father, who without respect of persons judg- 
eth every man, pass the time of your sojourning here 
in fear.' 2 Tim. ii. 19, 'Let every one, ojo.aa^ui', that 
nameth Christ,' that is called a Christian after Christ, 
' depart from iniquity.' Who would disclaim his right 
in Christendom ? This is made a sufiicient considera- 
tion to oblige us to all holiness ; for as one who profess- 
eth himself the king's subject, aeknowledgeth himself 
bound in all things to obey him, so far as he may 
with his duty to God, though he be not so near his 
person as those of his majesty's household are ; so 
W6, that profess ourselves God's people, must yield 
ourselves subjects in all things to him, though we 
have not that more near respect which is fuund in 
others, who, by a kind of excellency, are called men 
of God. Men think that, unless they turn puritans, 
they are not bound to be so precise as not to swear 
faith or troth, not to game and swagger, yet who- 
soever will but challenge thus much as to be named 
the child of God, must not bolster himself in any 
course of ungodliness. 

It doth teach us how that our ofiences dishonour 
the name of God which is called upon us ; for when 



we are God's people, if we trespass in the eyes of 
the world, then they say, Lo I these are God's people, 
these are the holy people. Look Ezek. xxxvi. 23, 
' I will sanctify my great name, which ye have pro- 
faned among the heathen ; and the heathen shall 
know that I am the Lord, when I shall be sancti- 
fied in you before their eyes.' So Eom. ii. 21, ' By 
j'ou is my name blasphemed all the day among the 
Gentiles.' 

Use 2. This convinceth many who do not think the 
more precise care of duties to concern them, but that 
churchmen only, or those who will not keep company, 
but profess more forwardly than others, these only, 
they think tied to strictness in their com'se. Chal- 
lenge them for a usual oath, they slip the collar, and 
plead, why, they are no precisians, none of those for- 
ward professors ; but when they will bear the name 
of God, and call God Father, who is such a judge as 
will not let idle words escape him, they profess enough 
(were it in truth) to restrain all such licentiousness. 
Others will be on the tops of their brethren if they 
do ofi'enJ never so httle in those things which them- 
selves practise in the highest degree ; and why ? They 
are professors, as if themselves (were not their vow 
forgotten) make not profession of all holiness. 

IJse 3. This should stir us up, if we will profess to 
bear the name of God, and to have God our Father, 
to endeavour holiness, otherwise we should dishonour 
that glorious name of his which is named upon us. 
What those are who are not under our household go- 
vernment, matters not to our discredit, but the virtues 
and vices of our children are our praise or our re- 
proof. 

The second thing to be marked is, that all the 
adopted named after God are called one entire family ; 
whence observe, 

Boct. What strait conjunction all believers have ; 
they are all one household, the household of God. 
But this has been handled in the 19th verse of the 
2d chapter. 

Further, from this, that we are said to be God's 
family, observe, 

Doct. It is the glory, excellency, and special advance- 
ment of Christians, that they are taken into God's 
family to live under his roof. The consideration of 
this made David so to desire the house of God above 
all things : Ps. xxvii. 4, ' One thing have I desired of 
the Lord, that I will seek after : that I may dwell in 
the house of the Lord all the days of my life, to be- 
hold the beauty of the Lord ;' for, saith he, Ps. xxxvi. 
8, ' They that dwell in thy house shall be satisfied 
with the goodness of thy house.' To be of God's 
house and family, implies many excellent benefits, 
dignities, and privileges, which those enjoy from God 
that are true Christians, which others are not par- 
takers of. A house is given for rest, and safe har- 
bour, and quiet repose ; so the Lord speaketh for the 
comfort of his church : Isa. iv. 5, sxxii. 1, ' There 



Ver. 15.] 



BAYNE ON EPHESIANS. 



215 



shall be a tabernacle for a shadow in the day time 
from the heat, and for a place of refuge, and for a 
covert from storm and from rain.' His meaning is, 
that all bis people shall be as men within doors, 
sheltered and defended against all evils ; others shall 
bo as meL without doors, exposed to all storms of 
trouble and sorrow. It is tlie office and duty of a 
master of a hoasc to give quiet and comfortable rest 
to those that are under his roof, as Lot pleaded with 
the Sodomites for the three angels that came into his 
house, Gen. xix. 7, 8. ' The Lord maketh his to dwell 
in safety,' Ps. iv. 8 ; ' the beloved of the Lord shall 
dwell in safety,' Ps. cxxvii. 2. Canst thou not sleep 
comfortably nor securcl}', but art disquieted with cares, 
fears, griefs ? Consider, and see if sin hath not turned 
thee out of God's favour, and shut thee as a dog out 
of God's family. AVhat is the reason men live so un- 
comfortably, barking, fighting, and quarrelling one with 
another, and neither give themselves rest nor others ? 
Because they are dogs shut out of doors, from under 
God's roof, living in the darkness of ignorance and 
profaneness in the night of this world, barking at the 
moon and at their own shadows, and can find no rest 
to their own hearts, nor suffer others to rest. Such 
is the condition of all those that live out of the house 
and church of God. 

If, then, thou wouldst rest in God, purge and cast 
out sin. God is a house and habitation only for his 
saints, and they are his temples in whom he dwells, 
and the temple of God must be holy. Most men think 
God is a common inn, to entertain all comers, and to 
lodge all revilers and vagrants, be they of what condi- 
tion they will ; they may revel, swear, lie, and do what 
they list; Every man (say they) for himself, and God 
for us all. No, no ; God is no common inn, but the 
only house and habitation for his servants to lodge in. 
A second privilege of God's domestic is, that they 
have more special acquaintance and knowledge of God 
in his house than others have, John xv. 15 ; for as no 
man or master of a house but makes himself more in- 
wardly acquaintel, and his counsels, purposes, and 
waj's to those that dwell in his house, than to others, 
so besides that that God manifested himself in all the 
world, yet especially he hath chosen his church to be 
that house, where to place his name and to make him- 
self known and acquainted, where we may have best 
experience of God's saving love, mercy, power ; so 
that if we would know God aright to salvation, and he 
thoroughly acquainted with him and with his saving 
attributes, we must dwell in bouse with him, forsaking 
all other houses and king's palaces, as Moses forsook 
Pharaoh's court, and David Saul's court, and chose 
rather to be a doorkeeper in the house of the Lord, 
Ps. Ixxxiv. 10. 

For such God's singular providence, saving love and 
mercy, makes special provision of all saving good, which 
he doth not for others ; he feeds his saints with that 
hidden manna, that secret spiritual comfort and peace 



that none others can taste of, that ' peace which passeth 
understanding ;' ho will come in to them, and sup with 
them. There are peculiar commo iitios of God's 
house, only communicable to God and his family, 
which partake of God's life and nature, which no 
strangers born out of God's house can enjoy, called 
' the bread of God,' the] righteousness of God and of 
his kingdom : ' Oh how great is thy goodness, which 
thou hast prepared for them that love thee !' Ps. 
xxxi. 19. For as we have an earthly body, of an 
earthly nature and substance in common with all other 
creatures, so we partake in common of all earthly good 
things needful for our bodies with other men and 
creatures ; but as we are by regeneration partakers of 
God's nature, life, virtues, and that nature which is 
peculiar to the saints, so we enjoy peculiar light, food, 
apparel, and all things proper thereto. And as the 
providence, care, love, and mercy of natural parents is 
seen in ministering and providing all needful common 
good for our bodies, so is God's special fatherly care, 
love, and mercy seen in giving these special and pecu- 
liar good things to us his children and family. As we 
arc spiritually born from heaven, and are members of 
Christ, children of God, and not of this world, so we 
are blessed ^of God, the Father of our Lord Jesus 
Christ, with all spiritual blessings, with all plenty and 
provision for the soul, and for our new nature, as we 
arc for our bodies. 

The word in the original {rrariia), some may say 
signifieth/((//i(')7ioo(Z ; but beside the argument which 
maketh that less fit, and the matter of making one 
angel a spiritual father to another, which is conjectural 
divinity, this word, as St Jerome witnesseth, answereth 
to misliiiliachatli,* and so was translated by the Seventy. 
Numbers i., there it is not so found now, but Lev. 
XXV. 10, St Basil is read so to have translated. 

The last thing is, that be distribntcth, in regard of 
the place, all God's household into heaven and earth ; 
which doth teach us, 

Duct. That the Scripture knows but two places for 
the receipt of all believers, either heaven or earth. So 
when the apostle will tell us where all they were who 
were gathered under Christ as their Head and Re- 
deemer, ho rangeth them in these orders, ' things in 
heaven, and things in earth,' Eph. i. 10 ; the apostle 
forgot limbo there, and purgatory here. As the Scrip- 
ture doth know but two sorts of men, so but two 
places, heaven for the triumphant, earth for the mili- 
tant ; and therefore here they make the time of doing 
good, of finishing the race, &c. 

The papists make three sorts of men : perfect, very 
sinful, men of middle sort ; so three places : heaven, 
hell, purgatory for their middle sort. But though the 
Scripture make of believing men two sorts, perfect and 
less perfect in regard of holiness, yet it maketh them 
all to have one and the selfsame righteousness, a ' like 
precious faith,' in regard of the thing which faith 
* That is, nnac^.— Ed. 



216 



BATNE ON EPHERTANS. 



[Chap. III. 



layeth hold of ; and therefore the one needeth no more 
purgation than another, though all have not the same 
degree of inherent righteousness of sanctificatiou in 
themselves. 

Ver. IG. That he would grant you, acconlinij to the 
riches of hk f/lon/, to be strciir/theiied uilh mii/ht hij his 
Spirit iu the inner man. 

Now follow the petitions, which are principally 
three : 

The first, in this 16th verse. 

The second, in the 17th verse. 

The thirJ, in the 18th and 19lh verses. 

For this verse we must consider, 

1. The request. 

2. The amplifications of it. 

The request is, that God would give them to be 
strengthened with might. The amplifications ai-e 
three : 

(1.) The fountain of this strength is set down, ac- 
cordinr/ to the riches of his f/lori/. 

(2.) The person, who immediately worketh it in us, 
is set down, that he would give you to be strengthened 
by his Spirit. 

(3.) The part in which it must be wrought, in the 
inner man. 

These are the parts of the verse ; for the opening of 
it, and the sum of it, 

You must know, that accordinr/ to the riches of yhry 
doth note, not conformity, as if he would say, I wish 
you to be strengthened as God is strong, but it hath 
the reason of a cause, as chap. iv. 19 ; J wish you 
strengthened from that rich glory. 

For riclies of ijlory, some construe it of mercy, in 
which God is chiefly glorified. I answer. It secmeth 
not to be here the meaning, though that ihey say is 
true, and their collections upon it in themselves holy. 
When St Paul, Col. i. 11, maketh the same petition, 
he setteth before him, not the glorious mercy of God, 
but the glorious strength of God, ' that ye may be 
strengthened with all might, according to his glorious 
power.' 

2. The Scripture calleth the strength of God else- 
where by the name of giory. Rom. vi. 4, Christ is 
said to be raised up ha oo'jjjj narjJ;, ' by the glory,' 
that is, the glorious strength, ' of the Father ;' and 
the Hebrew, as it is learnedly observed, by the self- 
same word which signifieth strength, do signify glory 
or praise, Ps. viii. 1, gnuz (TV) ; for if* the creature is 
the strength of it, and so the glory of God may well 
be said the almighty power of God. 

Quest. It may be asked what this meaneth, to be 
strengthened with might? 

Ans. There is a double might, creating or created ; 

created might is either bodily or spiritual. The 

apostle, therefore, wishcth them from that creating 

power, as a fountain, a spiritual strength created in 

* Qh. 'tlie glory of "'-Ed. 



themselves ; and if you will, one may conceive this 
strength to be that complete armour which in chap, 
vi. is described. You have only these words, ' that ye 
may be strengthened,' but it is in the origiusl, ' that 
ye may be strengthened with might,' &uvdfj.i. x^araiu- 

It may be asked, What is meant by the inward man .' 
Ans. First, The mind and spirit. 2. Because the soul 
doth not, by the natural life of it, sustain trial ; there- 
fore the soul, as living with the life of grace, must be 
considered, the spirit of men as living spiritually.] 

The sum, therefore, of all cometh to this : 

That as he called them to this duty of not fainting, 
so he was a suitor to God for them, that he would 
grant from that abundant rich might which he hath, 
that they, weak, and of no strength in themselves, 
might be harnessed with his coat armour, might be 
strengthened with might, his Spirit, which from him- 
self and the Son worketh all things, working this in 
us, not by strengthening us in body, but in our souls, 
so far forth as they live spiritually. 

Voct. 1. Then we see this to be considered, what 
is the fountain of all that strength wherewith we are 
strengthened, the rich glorious power of God himself. 
This is it that enableth us to bear afiiictions, this is it 
which keepeth us in the course of our warfare walking 
to salvation : 2 Tim. i. 7, ' Be partakers of the afiiic- 
tions of the gospel, according to the power of God ;' 
1 Peter i. 5, ' We are kept,' as in a watch-tower, ' by 
the power of God to salvation.' So Col. i. 11, he 
wisheth them ' strengthened with all might, through 
his glorious power.' We are able to do everything in 
him strengthening us ; he is the rock, Ps. Ixii. 2 ; he 
is the strength of Israel, blessed for ever. Like as a 
valorous captain, when his soldiers droop, doth with 
speeches of encouragement put new souls, as it were, 
into them, animating them to battle, so our heavenly 
Captain ; further than he doth inspire and create 
strength in us, we are ready to faint. Therefore, saith 
David, Ps. Ixsiii. 2G, ' When my heart fainteth, and 
my flesh also, God is the strength of my heart, and 
my portion for ever.' Rom. v. 6, ' We by nature are 
of no strength,' the Lord must give it us ; ' he giveth 
strength to his people.' Yea, he must, when we have 
it, stir us up to use it, girding our loins to this battle, 
teaching our fingers to war, and our hands to fight, or 
else as good we had it not, for we shall have no use 
of it. As good not have a sword, as not be able to 
draw it : Ps. Ixii. 11, ' I have heard it twice, that 
power belongeth to God.' Look, as it is in our life, 
God is a fountain of life, and we live in him, he caus- 
ing this life in us, so it is in our strength ; he from 
that well-head of all power in him, sendeth forth these 
drops which are in us. 

Use 1. The which must teach us to grow up in the 
acknowledgment of God and of his mighty power; for 
what keepeth us that hell prevaileth not against us ? 
It is the power of the Father, who is greater than any, 



Vm. IG.] 



BAYNE ON EPHESIANS. 



217 



though we discern it not. The saints, therefore, have 
called God their shield, their tower of defence, their 
rock, their salvation, Ps. xviii. 2. Wo must not think 
that there is no further strength to be sought, but 
we must grow ' from strength to strength ;' seek that 
we may bo fitted with strength for whatsoever shall 
befall lis. A righteous man must be like a tree, not 
onl}' growing to bear more fruit, but he must also 
grow to more strength. As a tree at first is supported 
and hedged about, but afterward waxeth able to bear 
any weather, the rubbing of cattle, any hardship, so 
must we seek to be strengthened against all assaults 
and troubles whatsoever. 

Use. 2. Wherefore let us seek strength at him that 
giveth plentifully, and rcproacheth no man ; let us 
now in time of peace prepare for war ; let us grow 
down in our own strength, and be acquainted with our 
own spiritual weaknesses, and labour to fortify where 
we feel most danger of a breach. Do we not feel 
when we would be best occupied, evil then most pro- 
sent ? When we would do good, if God's inward 
strength should not uphold, we could not endure. 
If wo have afflictions to sutler, wo are white-livered, 
and the least word of a wench's mouth would make 
us ready to deny Christ with Peter. And as in this 
regard we have need, so how can we walk to the glory 
of God if we be not resolute and valorous ? Do such 
soldiers credit their captain, which will faint-heartedly 
fly for anything, and leave a man on the plain field, 
rather than suti'er any encumbrance ? Could any 
master endure to be so jaded with a servant, that 
would upon the least pain or hardship shew him a 
pair of heels ? Wherefore seek strength from God, 
which may make us courageous in all evil, not give 
in though we feel difficulties, great enmities, against 
us. We see how lewd servants of men have chosen 
to live no longer than their masters, but have by 
their own hand died beside them. The subjects of 
mortal men, as kings, will follow them, and at their 
pleasure fight in the cannon's mouth, and run upon 
death valorously. What a shame is it that we should 
not be resolute for our God, to endure the worst that 
can befall for his name ? The want of this is to be 
rebuked ; this maketh some they cannot abide to bo 
noted as men more strict ; call them puritans, you 
dash them out of countenance, they cannot endure 
any displeasure from men. cowardice ! naked 
Christians, whom a little paper shot from a popgun 
doth dismay and cause to shrink from the colours of 
their God ! 

Obj. But some will say, that the longer they live, 
and the more they seek strength, the weaker thej' grow 
in their own feeling. 

Alls. But we must not bo dismayed at this, for as 
the shaking of the tree maketh afterward the tree be- 
come more firmly rooted, so in temptation and suffer- 
ing, the shaking of us doth lead us to greater 
establishment. ' The God of all grace, after you have 



suffered awhile, perfect you, confirm, strengthen, and 
stablish you,' 1 Peter v. 10. 

Docl. 2. You see who it is that worketh in us this 
strength whereby wo are confirmed, the Spirit of God ; 
that you may bo strengthened with might through his 
Spirit. It is therefore called the Spirit of fortitude, 
the Spirit of strength, 2 Tim. i. 7 ; the Spirit of glory, 
1 Peter iv. 14 ; that is, of glorious strength. This is 
the office of the Spirit, sent of God to this purpose. 
The soul and spirit of a man hath no strength of its 
own, but the Spirit of God is tho only strength of our 
spirits. For look, from whence every creature hath 
its being and nature, thence it hath its strength. 
Things bred of the earth have their nourishment and 
strength from tho earth, as trees, beasts, and fishes 
from the wateik So the spirits of men from God the 
Father of spirits, and from bis Holy Spirit. This 
Spirit of Christ in us enables us to do things far above 
the power of nature, to do that which we could never 
do before ; it will enable us to walk above this world, 
treading all troubles, calamities, and afflictions under 
our feet, and triumphing over all miseries. It enables 
us to command the winds and storms of our sinful 
lusts and passions, which, with all the power and 
virtue of nature and natural reason, we cannot restrain. 
By the power of this quickening Spirit we can cast 
out all the devil's temptations, quench all his fiery 
darts, and by the sword of tho Spirit drive Satan 
away. In sum, whatsoever Christ did, we may do in 
some proportion, as all the members are in some 
measure qualified with power suitable to the head. 
As Christ risen from the dead and mounted up to 
heaven, and sitteth at the right hand of God, so this 
Spirit enables us to mount up with him, and to seat 
ourselves in heaven with him, affecting and seeking 
the things that are above. 

Quest. But how doth the Spirit of God strengthen 
us? 

Alts. 1. By conveying such spiritual strength as is 
agreeable to the nature of our spirits. Our spirits are 
reasonable spirits, and the strength of them is spiri- 
tual wisdom, reason, and understanding, as the weak- 
ness of our spirits is ignorance, error, and blindness 
in the understanding, which makes all the inferior 
powers of the soul weak, sick, and faint with fe.ir, 
horror, sorrow, and trouble. So then the Sp.rit 
strengthens our reasonable spirits by communicating 
spiritual reason, counsel, and instruction ; for how 
comes it that we are weak sind faint in afflictions and 
temptations, that we are cast down with fear, care, 
and sorrow? It is for want of wisdom, by the cor- 
ruption of our understanding, darkened by S.itan, we 
conceive our evils and miseries most great and intoler- 
able, such as neither ourselves by any strength we 
have, nor any other can overcome, and therefore we 
think we have cause and reason to fear, care, and 
grieve, being so overmastered by sins and other evils. 
But tho Spirit revealelh to us and teacbclh us what God 



218 



BAYNE ON EPHESIANS. 



[Chap. III. 



is to us, a Father most loving, merciful, gracious, and 
powerful, and that all our sins, evils, and miseries are 
nothing to his love, mercy, goodness, and power, and 
that Jesus Christ is ours, who hath vanquished all 
enemies, sins, and evils for us, as he saith, ' Be of 
good comfort, I have overcome the world,' John 
xvi. 33. Thus the Spirit, teaching us wisdom, gives 
us to understand we have no cause to fear, because 
more are for us than against us ; and therefore ' we 
rejoice when we fall into divers temptations,' knowing 
by the Spirit's light and inspiration the profit and fruit 
thereof, and that Christ is ours. 

2. It strengthens us by putting a new life into the 
whole man, changing him, making him a new man, a 
living man in Christ. As soon as he is made a mem- 
ber of Christ, life is infused into him, as from the root 
into the branches. As the soul is to the body, so is 
the Spirit to the soul. The Spirit furnisheth every 
faculty ; it enlighteneth the understanding, it rectifies 
the will, it sanctifieth the afl'ections, it filleth a man 
with joy, fear, love, and all spu-itual graces which give 
strength to the inner man. 

3. The Spirit strengthens us by giving efficacy and 
strength to all means of growth. The means are 
fitted to increase the strength of the inner man, 
as the sun and rain are fit to make plants to grow, but 
they must have God's blessing. Physic is fit to cure, 
bread to nourish, but unless God bid physic heal, and 
unless God bid bread nourish us, they cannot do it. 
So the word, sacraments, and prayer, though they 
are means of increasing graces, yet without the Spirit 
they are nothing. The word without the Spirit is but 
a SAord without a hand to use it, but as a pen without 
ink, which will not write: 2 Cor. iii. 3, 'Ye are mani- 
fest to be the epistle of Christ, ministered by us, 
written not with ink, but with the Spirit of the living 
God.' 

Prayer will edify, but it must be prayer in the Holy 
Ghost : ' Edify yourselves in your holy faith, praying 
in the Holy Ghost,' Jude ver. 11. So God promiseth 
his church that he will ' pour water upon the dry 
ground,' that is, the heart that before was hard and 
barren in grace shall now spring up and grow strong, 
and this shall be when ' I will pour mj' Spirit upon 
them,' Isa. xliv. 3. 

Use. Wherefore when we are in any evil, and do 
hang the wing by reason of it, we must cry to God 
for this Spirit of his ; if we get this, we shall like 
David say, that we could leap over a wall, break 
through armies of enemies, and rise conqueroi's over 
all adverse power and oppositions. It is with us as 
with a bliidder : while that a man doth blow it up, and 
keep his breath inclosed iu it, you may throw it on 
the waters, it will not sink ; so while God doth 
breathe his Spirit, wo shall swim above all the waters 
of afflictions iu which we are drenched. Nothing but 
his Spirit can bear thee up. The philosophers, who 
went as far as nature could commonly go in precepts 



of bearing and forbearing, when their minds grew to 
some discontent, ended their days with self-murder ; 
for without the Spirit work it in us, there can be no 
true strength which will not fail us when we are tried. 
What would a man desire either for the outward or 
inward man, but if he have the Spirit he shall obtain 
it ? Would a man be enabled to pray, to bear losses 
and crosses ? Would a man be able to master parti- 
cular lusts ? Is a man iu bondage, and would be set 
at liberty from sin ? Is a man spiritually dead, and 
would find quickening life ? Is a man spiritually 
affrighted with sin, and would gladly be raised to com- 
fort ? Would a man believe, walk as a Christian, and 
be enabled to every good work ? Then let him get the 
Spirit, and he shall do these and much more. 

Doct. 3. Mark here, what it is that must be strength- 
ened, even the inner man. If the soul, and the life 
of grace in the soul, be strong, then nothing shall be 
able to subdue us. While Job had his inward man 
strengthened, what evils did he equally and meekly 
sustain ! It is true that Solomon saith, Prov. xviii. 
14, ' The spirit of a man will bear his infirmity, but 
a wounded spirit who can bear ?' And we see by 
experience, while our minds are quiet and comfortable, 
great things cannot prevail so with us, as trifles when 
it is down, when the strength of it faileth. Even as 
merchants, while their estate is safe, they cire not for 
trifling damage ; so a Christian, while his soul and 
mind are untouched, he careth not much what can 
befall him, he is able to bear it, for his principal is not 
impaired. All men naturally seek to make themselves 
strong in the flesh and outward man, and build Babels 
against God, to be strong in riches and in the arm of 
flesh ; such Nimrods are counted the only men of 
might, and of ability, substantial men. But the wis- 
dom of a Christian is to make his soul strong in the 
Lord : 2 Cor. iv. 15, Let ' the outward man perish,' 
so ' the inner man be renewed dailj' ;' Col. i. 11, 
' Strengthened with all might, through his glorious 
power, unto all patience and long-sufl'eriug, with joy- 
fulness.' 

Use. Wherefore prize this strength of the inner 
man above all things. This is the glory of a Christian, 
to walk in the strength of the Almighty, and to have 
him a rock of defence. The saints have confessed it 
to his praise, that in him they have done valiantly, 
and we neglect to sanctify the name of God, if we 
grow not to like confession with them. 

Again, could we get our e3'es cleared to see him our 
strength, it would breed iu us such courage that 
nothing should quail us ; we would say with the psalm- 
ist, ' If 1 were in the shadow of death, I would fear 
nothing,' Ps. xxiii. 4. God is with me, what can be 
against me ? A grain of this inward spiritual strength 
is worth all natural, bodily strength, both in its nature 
and kind, and God's acceptation ; it is immortal 
strength, and growoth and increascth till it bring forth 
judgment into victory, as a grain of mustard seed. 



Veb. 17.] 



BAYNE ON EPHESIANS. 



219 



It is of an invincible naluro, and can never be broken 
wholly, and lose all life, but it will in the end out- 
wrestle and break in iiiuces all opposite strength, and 
stand for ever, when all creatures fail, and all out- 
ward strength fails us. 

Docl. 4. Here we see whither wo must go when 
wo find ourselves weak and void of strength, even to 
this fountain, the glorious strength of God. Hither 
we must have recourse, and there is a double bucket 
with which we may draw this strength to work in us : 
1. Poverty of spirit, conscience of our weakness: 
' When I am weak,' saith the apostle, ' then am I 
strong,' 2 Cor. xii. 10. If we empty ourselves of our- 
selves, that strength of God shall fill us and dwell in 
us. 2. We have fiith, which we must cast up as this 
goeth down : ' Wo are kept by the power of God to 
salvation,' 1 Pet. i. 5. But one might say. How shall 
we get this power work in us ? the apostle answereth, 
Through faith. 

Further, it is to be observed in this, that he prayeth 
that these Ephesians, who were instructed in the 
counsel of God, and built in some measure upon the 
foundation, that these might receive a further strength. 
First, therefore, he giveth us to understand, 

Doct. That in those who are the forwardest there 
are relics of weakness, want of strength whereby to 
stand out in times of trial. We are by nature such 
as have no spiritual strength, Rom. v. 6. When we 
come to be renewed, there is with ' the spirit in us 
which is willing, the flesh which is weak,' Mat. xxvi. 
41. Nay, we say more, that if we were without sin, 
as Adam in innocency, j'et we should want that 
strength which should enable us to stand when tempta- 
tion entereth, as you see in him, proved to you by 
woful experience. And tliis the apostle confesseth 
of these Ephesians, for when he beggeth for strength 
in their behalf, he doth acknowledge secretly a want 
in them. We are like reeds, every wind will make the 
gallantest of us stoop, if we be left to ourselves. 

Use. Wherefore this must teach us to examine our- 
selves, and to find out the weakness of our own 
hearts. We think there is no such matter, but who 
would have thought, when Peter spake so courage- 
onsh', that there was a faiutness at the heart of him, 
watching him that ill turn which followed ? Who 
would have thought that in David's heart had been 
such a spice of uncleanness as there was ? Where- 
fore, learn to see that you are weak, because this is 
the way to have the strength of God dwell with you : 
.Jer. xvii. 5-7, God curses his endeavours that doth 
all by his own strength. Thine is kingdom, power, 
&c. Paul rejoiced in two sorts of infirmities, 2 Cor. 
xii. IG : 1. Of the inner man, as lusts and concupi- 
scence. These, as sins, grieved him much, and so he 
prayed earnestly against them ; but as by those Christ's 
Spirit was most seen in him, and the grace of God 
more manifested towards him, he joyed in them. 2. 
In reproaches and pcr^ecutious ; these shewed him to 



bo but a creature, that had no power in himself; all 
his strength was from Christ. So far as by his sin 
and corruption he was driven out of himself to Christ, 
he rejoiced in bis corruptions ; and of his visions ho 
saith. Of such a work, wrought in mo, without me, only 
by the grace and power of God, will I rejoice, and of 
nothing in mo wrought by me, and my wisdom and 
power. 

Doct. The last thing to be marked is this, that 
whosoever is the forwardest must seek strength, where- 
with he may be able to stand iu the evil day. We 
must not (if we have in some thing got the upper hand, 
or put the devil to change his weapon, as unable to 
prevail where he attempted) grow conceited and secure, 
but walk humbly, and give the glory of all our victory 
to God. 

Ver. 17. Thai Christ may dicell in your hearts by 
faith. 

This is a second petition, but not principal ; it be- 
longeth to the former, expressing further the manner 
after which the former was to bo fulfilled. For hav- 
ing wished them this benefit of strengthening by the 
Spirit, he now wisheth them Christ in them, who 
might, by this Spirit of his, be their strengthoner; for 
we have the efficacy and benefits of Christ by having 
communion with his person. The words must each 
of them bo marked. 

That Christ. He doth not say that the benefits or 
efficacy of Christ, but Christ, meaning his person. 

There is a threefold presence of God and of Christ : 

1. Of power. 

2. Of grace. 

3. Of glory. 

Now, this is a presence of grace, and this is two- 
fold : 

1. A presence beginning. 

2. Further perfecting and absolving, John xiv. 23. 

The latter is hero spoken of ; for before we can be- 
gin a commandment, God must dwell in the midst of 
us: Ezek. xxxvi. 27, 'I will put my Spirit in the midst 
of them,' and make them walk in my commandments; 
and of this latter dwelling in them here is spoken, for 
these were such as had Christ in some sort dwelling 
iu them, as chap. ii. 14. 

In your hearts, that is, in j"Our minds, wills, and 
afl'ections, as chief sommander, king, and ruler. He 
dwells in our souls, as our souls in our bodies, by his 
lively virtue, efficacy, and power, quickening, comfort- 
ing, and strengthening us ; possessing our souls as 
his house and dwelling, excluding and shutting out all 
other inmates, that his righteousness, merits, medi- 
ation, death, and sufferings, may feed, fill, and.-atisfy 
all our desires, wills, and aflections, as our only trea- 
sure. 

By faith ; that is, by your faith further increased ; 
for it is with faith and Christ, as it is with a strait 
vessel in which a thing is put greater than it can re- 



220 



BATNE ON EPHESIAN3. 



[Chap. Ill, 



ceive, so that the further the vessel is enlarged, the 
further the thing put in is apprehended. So of faith, 
the more and more it is augmented, Christ is the more 
and more entertained into the soul of the believer. 
So that it is as if the apostle should say, As I have 
■wished you strengthening of the Spirit, so I wish you 
for this pui'pose, that you may have Christ himself, on 
whom this Spirit of strength resteth, that you may 
have him so near as to dwell with you, not so far only 
as to conceive the doctrine of him in your brains, or 
be able to discourse of him, but that he may dwell in 
your hearts and affections, and that by the means of 
a true faith, which is the only instrument of our uuion 
and communion with him. 

Docl. 1. Then we see, that if we will have the Spirit 
of Christ work aught in us, we must get conjunction 
with the person of Christ himself. For the Spirit, 
when it doth strengthen us, doth but take of Christ's, 
and therewith coutirm us ; so that we must look to 
Christ as who principally, and from whom the Spirit, 
doth confirm us : Philip, iv. 13, ' I can do all things, 
through Christ strengthening me ;' 1 Tim. i. 12, ' I 
thank Christ Jesus, who hath enabled me.' Which 
places considered, will give us some light how to con- 
ceive of the sequel of these petitions. This order the 
Holy Ghost teacheth, that we must first have Christ 
before we can have benefit by him. 1 John v. 11, 
' God hath given to us eternal life, and this life is in 
his Son.' ' He that hath the Son hath life,' John vi. 
34. ' He that eateth my flesh shall live by me.' For 
as we cannot have the strength of bread unless we eat 
the substance of it, so we cannot have the strength of 
Christ unless we lay hold of his person, from whom it 
floweth. 

Use 1. "WTiich is to be marked against such as have 
taught that we have no communion with Christ him- 
self in the simple word by faith, but only with his 
benefits and eflectual working in us ; contrary to the 
express word of God, which tells us that Christ Jesus 
the Son of God dwells in our hearts and souls : 2 Cor. 
xiii. 5, 'Know ye not that Christ is in you, except ye 
be reprobates ?' Gal. ii. 20, ' I live, yet not I, but 
Christ liveth in me ;' John vi., ' He that eateth my 
flesh, and drinketh my blood, dwelleth in me, and I in 
him.' 

Use 2. It should stir us up to seek Christ himself, 
and to make sm-e of him, seeing without we have him 
in us we can have no benefit by him. Now he comes 
to us in the preaching of the gospel, and offers him- 
self to us : Kev. iii. 19, ' Behold, I stand at the door 
and knock : if any man will open to me, I will come 
and sup with him.' Now, if we open the door of our 
hearts to him, to desire, love, and embrace him above 
all, as he offers himself to us, then will he make en- 
trance into our souls and bodies as into his temple, 
where he will dwell for ever. 

Doct. 2. The second thing to be marked is, that he 
wisheth Christ may dwell in them, giving us to con- 



sider what strait conjunction and near familiarity 
there groweth twist Christ and the believing soul : 
John XV. 5, ' I am the vine, ye are the branches. He 
that abideth in me, and I in him, bringeth forth much 
fruit ;' John vi. 56, ' He that eateth my flesh and 
drinketh my blood, dwelleth in me, and I in him.' 
Hence are those sweet relations of head and members, 
husband and spouse, king and subjects, &c., all which 
do give us to consider of this point, how near a com- 
munion the believing soul hath with Christ Jesus. 
But for the better understanding of it, you must know 
that this dwelling in us doth enfold these three things. 

1. A presence, for Christ not only as God is with 
ns to the end of the world, but as man. Though he 
is locally contained in the heavens, yet he is spiritually 
present to our spirits beUeving. 

2. It noteth the efficacy of Christ in us, viz. how 
that Christ doth put forth the efficacy of his Spirit in 
us, so that not we Uve, but Christ in us. Gal. ii. 20. 

3. It signifieth the constancy of this effectual pre- 
sence, for dwelling is not to take a night's lodgmg here 
or there, but to make abode ; so true it is that where 
Christ once loveth he loveth to the end, John xiii. 1, 
and where he cometh, he makes his abode for ever. 

Use 1. "Which doth teach us first a difference betwixt 
the hypocrite and the true believer ; they may have a 
taste, a lick and away, of Christ, Heb. vi, 4, but they 
cannot come to this, to have Christ dwell in them. 
As a passenger he may knock, going by the doors of 
their hearts, but he doth not enter to make their 
hearts his habitation. 

Use 2. It doth make for our comfort that Christ is 
with us. What a comfort is it to the fickle person, to 
think that the physician dwelleth writh him ! to us 
weak, to think the Lord of hosts, mighty in battle, 
dwelleth with us ! Christ by this argument doth com- 
fort his disciples : John xiv. 18, ' I will not leave you 
orphans.' 

Use 3. We must examine ourselves whether Christ 
dwell in us, else we are counterfeits, 2 Cor. xiii. 5. 
How may we know it ? Answer, John xv. 5, ' If I 
abide in you, and you in me, you shall bring forth 
much fruit;' Rom. viii. 10, ' If Christ be in you, the 
Spirit is life for righteousness ;' so that if we have the 
fruits of the Spirit, faith, patience, love, heavenly- 
mindedness, then we are sure he liveth in us, if we 
have the flaming out, or the smoke of them, earnest 
and constant groaning after them ; but when pride, 
envy, covetousness, uncleanncss, uufruitfulness dwell 
with us, what shall we think ? What communion 
hath Christ with Belial ? We cannot comfort our 
hearts, things being thus with us. 

Du-ett in your hearts. Doct. Observe, that the true 
receivers of Christ must receive him with their hearts 
and affections. The mouth and stomach cannot take 
him, but the mind and afiections. These can enter 
tain and contain our Saviour ; for though all of us is 
a temple for him, yet the heart is the choir where he 



Ver. 17] 



BAYNE ON EPHESIANS. 



properly sitteth. When faith (as it followeth) worketh 
our communion, wg cannot think but that needs it 
must be tho heart where ho is received, for faith is in 
tho heart : ' If we believe with the heart to righteons- 
ness,' Rom. x. Again, the believing have not only 
bad knowledge and assistance, but have had all their 
affections bestirring themselves about Christ. 

1. Joy: 'We are the circnmcision that rejoice in 
Christ Jesus,' Philip, iii. 3 ; ' God forbid I should re- 
joice in anything but Christ crucified,' Gal. vi. 14 ; 
' On whom believing, ye rejoice with joy unspeakable 
and glorious,' 1 Peter i. 7. 

2. Love : ' You have loved me, and believed on me,' 
John xvi. 27 ; and the church, speaking of Christ, 
Cant. i. calleth him the party ' whom her soul loveth.' 

3. Grief, that our sins have caused his bloodshed : 
Zech. xii., ' They shall look upon him whom they have 
pierced, and shall mourn over him,' &c. The sinful 
woman, Luke vii. 38, now believing and loving, washed 
his feet with her tears, and wiped them with her hair. 

4. Admiration and wondering : 1 John iii. 1, ' Sec 
what love is shewn us, that we should be the sons of 
God ;' John iii. 16, ' So God loved the world that he 
gave his only begotten Son,' &c. 

5. High estimation of Christ and his grace : Mat. 
xiii. 41, ' The kingdom of heaven is like to a treasure 
hid in a field, the which when a man hath found, 
he hideth, and for joy thereof, goeth and selleth all 
that he hath ;' Philip, iii. 9, ' I count all things but 
dung for the excellent knowledge of Christ Jesus my 
Lord.' 

Use 1. Wherefore, if we will give true entertainment to 
Christ, we must awake our hearts, stir up all our affec- 
tions ; and it sheweth that in most men's hearts Christ 
dwelleth not, because their affections were never set 
on him, their joy and love were never about him. It 
is a true thing of many amongst]us. We may say that 
many now in hell have gone before many of us in their 
affections toward the gospel, the hearts of men being 
altogether elsewhere bestowed. 

Use 2. Hereby learn to judge aright whether we 
have grace or no. Remember the heart must be set 
right by Christ himself ; and if Christ dwell in you, he 
will enliven you to every duty. If you would be full 
of the life of grace, if you would have it flowing more 
abundantly, then fasten your eyes upon Christ the 
fountain. But it is your fault ; ye desire graces, re- 
mission of sins, and the parts of sanctification, ab- 
stractedly from Christ ; we go to God and think not 
of Christ ; but get Christ into your hearts, get him 
knit to you, and then you shall receive grace from him ; 
and as you are nearer in union with him, so he dwells 
more in your hearts. As there are degrees of hght 
from the sun, as it is higher and lower, so there are 
degrees of Christ's union and habitation, and of all the 
effects of his cohabitation. 

Doct. Lastly, It is said, hy faith, giving us to under- 
stand what it is which bringeth us to have union and 



communion with Christ ; it is belief on him : John 
vi. 50, ' If ye eat my flesh and drink my blood, then I 
abide in you, and you in mo ;' that is, if by faith they 
should incorponito themselves with Christ, then there 
should be a mutual dwelling of one in the other ; for 
though Christ, in regard of his human nature, is in 
heaven, and wo on earth, yet neither time nor place, 
nor tho absence of being in the nature of things, doth 
hinder the work of faith, as Abraham by faith saw 
Christ in the word of promise, and rejoiced, John 
viii. 5G, when thousands of3-cars after Christ were not 
iu the nature of things, in regard of his flesh ; and so 
for place, it hindereth not the presence of faith, though 
the thing believed be never so far off removed from us. 
But look, as the soul, by virtue of sight enlightened 
with the beams of the sun, doth join itself with the 
body of the sun, and touch it in a manner, though it 
be in heaven, and we here, the eye of faith, enlightened 
with the beams of the Spirit, which come from the 
Sun of righteousness in the word and sacraments, doth 
touch and join itself in a spiritual manner with Christ 
his body and blood, though his body be in the heavens, 
and we on earth. 

Use 1. Which first serveth to shew what kind of 
presence we have, even that which our belief touching 
Christ in the heavens bringeth about. There is no 
other true presence of his body on earth bat this 
which is spiritual, no taking his very body in at the 
mouth, for he is not meat for the stomach, but for the 
heart. 

2. Whatsoever presence we hive of Christ iu the 
sacrament, it is either that of faith, or must serve to 
confirm that of faith ; but to have Christ his body 
present bodily would not confirm faith ; nay, it hin- 
dereth belief, as our Saviour testifieth, John xvi. 7, it 
is better for them he should go from them ; and it is 
contrary, if by sight, not by belief. 

Again, such as the giving is and receiving, such 
must be our union, which followeth upon the giving and 
taking, but there is no bodily conjunction and union. 

Use 2. This may be a touchstone of true belief, to 
consider that it is such as bringeth Christ into tho 
heart ; for though faith be commonly professed, yet 
how rare is that believer of whom it may be said, not 
he now, but Christ liveth in him, whoso heart is puri- 
fied by believing. Acts xv. 9. 

Use 3. And this also to consider, that he here and 
above all speaketh of faith, viz. that we are saved by 
it, that we have entrance with boldness by it, that 
Christ dwelleth in our hearts by it. This should make 
us see what a jewel faith is, and seek it, crying with 
the apostles, Luke xvii. 5, ' Lord, increase our faith.' 

Use 4. Lastly, This doth improve* the papists' faith, 
that it is not a true faith ; for the Scripture here 
teacheth that the belief of all that are not counterfeits 
is such as bringeth Christ to dwell in the heart. Now, 
the popish faith maketh no application of Christ ; nay, 
* Qu. 'reprove'? — Eu. 



222 



BAYNE ON EPHESIANS. 



[Chap. III. 



they count that the bringing and reaching of him in 
particular to us, a notable presumption. 

(2.) They say that faith, though it be the first 
virtue begotten, yet it is not the root which imparteth 
sap and hvelihood to other graces ; but this they 
ascribe to love. But that which reacheth Christ to live 
in us, that causeth all the Christian conversation ; for 
of all of it, this may be said not to live, but Christ 
in us. Gal. ii. 20, and love itself is set on work by 
faith ; for why do we love, but because he hath loved 
us ? 1 John iv. 19. Now, what doth first lay hold of 
God in Christ but this virtue of faith ? and, there- 
fore, 1 Tim. i. 5, the end of the law is love to God 
and man. But whence must this proceed ? From 
this as a root, a faith unfeigned. 

Ver. 18. That ye, being rooted and grounded in love, 
may he able to comprehend tcith all saints what is the 
breadth, and length, and depth, and height. 

Here is expressed the second principal petition, the 
sum of which is, that they might have a sight of 
the love of Christ, that so they might share in the 
afflictions of the gospel of Christ without fainting. 

For the order : 1, He setteth down the mean of at- 
taining the thing requested ; 2, the request itself. 
The mean, that ' being rooted and grounded in love.' 
The request itself, which is ' for the knowledge of 
Christ.' 

1 , As it is getting ; 2, as it is now gotten ; for 
though some make it the propounding of one and the 
same thing, 1, more obscurely ; 2, more plainly ; yet 
I think there is some difference. The knowledge, as 
in getting is the apprehending of the height, length, 
&c. ; as gotten is the having in us the knowledge of 
Christ his love, which passeth knowledge. 

For the opening of the words, 1, it may be asked 
what this love is ? 

For answer, God's love in Christ, Christ's love. 
The context doth cast us on this sense. 2. Our love 
is a branch, not a root ; it is the love of Christ in 
which we take firm rooting only that nothing can shake 
us. Again, if he should speak of our love, the Greek 
phrase should be put as absolute, which is more harsh, 
and hath less authority, both ancient and modern, 
than the inversion which we follow hath, so that all 
the papists' discourse, especially the schoolmen, that 
hence make our love the root, whose work communi- 
cated is the soul and life of every other grace, it is 
treatise beside the door. 

2. It may be asked, what this is, to be rooted in love. 
This may have a double sense which may here stand, 
in love ; that is, about Christ's love, or by mean of 
Christ's love. It may import the cause of our rooting, 
or the subject in and about which we take rooting. 
Butto say )oo/c(/(iH(/r/ro»)i(/(?(/, that is, strengthened and 
confirmed by mean of love shed abroad in your hearts ; 
or rooted and grounded, that is, more fully persuaded 
of Christ's love, by experience of him dwelling in you 



and strengthening yon; it will come much to one 
matter. 

Quest. 3. It may be asked, what this is, to compre- 
hend. 

Ans. By diligent consideration to take a view of the 
largeness of Christ his love : for Philip iii. 11, to com- 
prehend is there joined with following hard, and the 
Greek interpreters do make this word answer our over- 
taking one after travel. 

Quest. 4. The fourth thing is, how the apostle can 
wish that we should comprehend and know that which 
surpasseth knowledge. 

Ans. It is to be understood of that measure to which 
the Spirit of God doth here bring us ; and these stand 
well together in some sort, to comprehend that which 
cannot be perfectly known of us. Again, to understand 
these words, we must know how it fares with Christian 
souls in their proceeding. 

1. They taste the love of God, which draweth them 
to him. 

2. Through weakness they grow to stagger and to 
be off and on in the persuasion of his love, when exer- 
cises overtake them. 

3. In this weak estate, they are like children that 
live by sense, and cannot see through these clouds ; and 
if they set themselves to muse on such things as might 
help them, they are not able to continue such thoughts, 
nay, not to enter them to purpose, being much carnal 
and unconfirmed. Now the apostle prayeth that these 
Ephesians which had tasted the love of God (that they 
might partake in afliictions more comfortably) might 
be more fully persuaded and better grounded in Christ's 
love, against their own weakness, by mean of Christ 
in them, that thus strengthened they with all other be- 
lievers might be able to cast all matters in their mind, 
and by diligent consideration to take a view of the large 
measure of Christ his love, and thus come to know 
that in some part which cannot perfectly be known of 
us. 

Boot. 1. Then we see here, what is a thing able to 
embolden us against all persecutions, the feehng of 
Christ his love wherewith he hath loved us. ' We re- 
joice in afflictions,' because experience of ' the love of 
God is shed into our hearts,' Rom. v. 5. And Rom. 
viii. 33-35, the apostle doth spread a flag of defiance 
to all enemies, being persuaded, rooted and grounded 
in this love of God in Christ Jesus : ' Who shall sepa- 
rate us from the love of God in Christ Jesus ? Shall 
tribulation, or distress, or persecution,' &e. For as ha 
that goeth on thorns or sharp flints may go boldly, if 
he be well shod ; so we, if we be ' shod with the pre- 
paration of the gospel of peace,' Eph. vi. 15, ('. e., with 
this knowledge of the love of God in Christ, which the 
gospel revealeth, then we shall walk not offended at 
our tribulations. Love is the banner which he spread- 
eth over his people. Cant. ii. 4. Now a banner doth 
not only servo to gather the bands, but it doth animate 
the soldiers to quit themselves Uke men under their 



Ver. 19.] 



BATNE ON EPHESIANS. 



223 



colonrs. So it is nnspeakable how God's love doth 
encourage us to undergo whatsoever for his name, when 
it is Bhed plentifully into us. 

Again, if we hold all strength, yet if love should not 
draw us, we would not put forth our strength to sufler 
for his name, for this is the sweet spur, ' the love of 
Christ constraineth us,' saith the apostle, 2 Cor. v. 
14. 

Use. Wherefore we must above all things seek to 
God to let us have his love reported to our hearts ; 
then nothing so sweet, but we shall willingly forego it, 
for this love is ' better than wine,' Cant, i., than all 
delights whatsoever ; nothing so bitter, but this will 
sweeten it suflieiently. 

2. That he nisheth them experienced, and so more 
strengthened by mean of love shed in their hearts, 
that thus they might be able to see Christ his love, it 
doth teach us, 

Doct. 2. That we must mark the experiments which 
God giveth ns in effects this way or that way, if we 
will be able to know the things which his grace worketh 
for ns. David seeing that God did not reward them 
after their deserts, but put their sins from them as far 
as the east is from the west, Ps. ciii. 10-12, be came 
to see that God his mercy was exceeding great to them 
that feared him. So Moses having observed that God 
had pardoned his people from Egypt to that hour, did 
comprehend that God was ' slow to anger, great in 
mercy, forgiving iniquity and transgression,' Num. xiv. 
18, 19. We cannot view directly the divine essence, 
a hght to which there is no access, bat we must by 
observing the works of God, even as by a glass, come 
to view these invisible things of God. 

3. That he wisheth them strengthened in love, that 
they might see further love, he doth give us to con- 
sider, 

Doct. That we neither do, nor are able to receive all 
that love of Christ at once. First, thty ha.l tasted 
love, then in weakness they had further experience of 
love, then more experienced they were to comprehend 
further love. ' If ye love me and keep my command- 
ments, then the Father shall love you, and come and 
dwell with you,' John xiv. 23 ; that is, if you have been 
drawn by my love to love me, and do testify it by keep- 
ing my commandments, then I will shew further love 
than yet ye have tasted. For God, as in grace, so in 
love, he doth prevent us with love and follow ns with 
love, quickening us in his ways when we drop in temp- 
tations ; we are vessels which grow greater and greater, 
and the filling of us is answerable. Nay, we are not 
able, for look, as it is with children, a child doth 
measure his love by his sense, if he be played with, 
all is well ; and as his childish understanding doth 
disenable him to consider of the care, the hand, the 
providence of a parent toward him ; so are we unable 
to measure it but as we feel, unable to consider of those 
things in which this love is manifested. 

Use. This therefore doth check that weakness in 



some, who think there is no snch sight of God's love 

to be recovered by them as sometime they have tasted ; 
they have had such a relish of God's love in their first 
professions, as that they look not to see the like again. 
Whereas it is quite contrary, God doth love little and 
long, that is, he doth shew little often, but doth con- 
tinue it with increase. Why should we think God 
doth love us less being old friends, than he did when 
we were new ? Nay, he that hath shall have more, as 
Christ saith to Nathanael, John i. 50, 'Dost thou be- 
lieve, because I said I saw thee under the fig tree ? 
thou shalt see greater things than these.' The best is 
still to come, if we keep not on the bed of our lusts, 
and by slight and lazy seeking come short of it. 

Use 2. We must mark the experiments of God's love, 
so infinite in the fruits and effects of it, and thereby 
grow more and more rooted, more confident and bold 
in the assurance of it, and acknowledge it to his praise, 
and build ourselves upon it, as David against Goliath, 
by former experience, by all the gifts, blessings, graces, 
and good things God gives ns ; we must make a greater 
gain than themselves are, viz., the love of God that 
gives them, to grow in assurance and further appre- 
hension of it, and not like beasts swallow down such 
favours and blessings and never apprehend the love of 
the giver. But let us make every blessing and benefit 
a step and stair to raise us np to the apprehension of 
the love of Christ, that sea of love whence these streams 
issue. Collect and gather and conclude by all God's 
blessings, how great God's love is, especially in giving 
us his Son Christ, and his gospel. 

Ver. 19. And to knotr the love of Christ, ichichpasselh 
knouledtje, that ye may he filled icith all fulness of God. 

Doct. Lastly, it is to be marked that he thus setteth 
out the love of Christ, as a thing incomprehensible in 
regard of the full and perfect knowledge of it. And 
because it is a thing that the church must always re- 
member, we will ' remember thy love,' Cant. i. 4 ; the 
spur of all Christian duty, 2 Cor. v. 14 ; the precedent 
of all true love, ' Love one another as I have loved you,' 
John xvi. ; therefore we will a little unfold it. 

As the person of Christ hath in it two natures, divine 
and human, so there is a double love of Christ : the one 
as God, the same wherewith his Father loveth us ; the 
other as man. Both of them have three several 
branches to be unfolded : 

1. His good will as God, and affection or grace of 
love, as man. 

2. His works, because true love standeth not in word 
and tongue, but truth and deed. 

3. The embrace and resting wherewith he doth em- 
brace ns and rest in us, which is the nature of love in 
the thing beloved. 

Not to spenk of his love or good will as God, we 
must know that this aflection as man is, for the quan- 
tity of it, unmeasurable ; he as a full receiver did receive 
all love in the perfection of it. For the quality of it, 



224 



BAYNE ON EPHESIANS. 



[Chap. III. 



it is free, not for his advantage : ' when he was rich, 
he became poor,' 2 Cor. viii. 5. Not for our deserv- 
ings did he love us, for he loved us first, even when 
we were enemies. 2. His love was fruitful and true, 
as shall be declared after. 3. It was constant to the 
end, John xiii. 1. 

For the efl'ects which the Scripture calleth love, as 
coming from love, we may consider them, 

1. In that evU he suflereJ for us. 

2. In that great good he worketh in us. 

(1.) He 'abhorred not the virgin's womb,' but 
emptied himself and became man. 

(2.) He took the infirmities of our sinful nature, sin 
excepted : 'He was like to sinful flesh,' Kom. i. 3. 

(3.) He laid down his life for us : 'In this we know 
the love of God, that he laid his life down for us,' 
Rom. V. 8. So that as he pleadeth, he in love did let 
his ' head be wet with dew, and his locks with the drops 
of the night,' Cant. v. 2 ; that is, nothing was so diffi- 
cult, but he did willingly undergo it for our sake. 

2. The good which he hath done for us cannot be 
uttered, as who hath freed us from sin and death, set 
us in a glorious estate before God : Rev. i. 5, ' He 
hath loved us, and washed us from our sins in his 
blood ; and made us kings and priests to God ; ' he 
hath ' set us in heavenly places,' Eph. ii. 6. 

3. As lovers shew love, in that their hearts cleave, 
and they mutually embrace one another, so doth 
Christ ; he doth dwell Ln us by his Spirit, familiarly 
apply himself to owt spirits : ' He doth kiss us with 
kisses of his mouth,' Cant. i. 2 ; ' His left hand is 
under my head, and his right baud doth embrace me,' 
Cant. ii. G; which doth shadow nothing but this, how 
he doth apply himself to us by his Spirit making love, 
even as outward love is testified by such significations ; 
and when we come to be where he is, he shall ' rejoice 
in us as a bridegroom doth in his bride,' Isa. Ixii. 6. 
This is his love, which is his banner over us; which 
banner is spread, when out of the word it is unfolded 
to you. Happy are those that gather themselves to it, 
that say in their hearts. Oh how hath our Saviour Christ 
loved us ! This is the core ; if we be young eagles, 
the right disciples of Christ, we will ily hither. It is 
the spur of all love to Christ. ' We love him, because 
he hath loved us first.' How can we snfiiciently sig- 
nify our love to him that hath thus loved us ? It is 
the example of that love wherewith we must love our 
brethren : for quantity, without measure ; for quality, 
freely, fruitfully, constantly ; not. Love me and I will 
love thee, not with court holy-water, as we say, not 
off and on, according as love now-a-days goeth. 

That ije mmj be jUicd uith all fulness of God. This 
is the third petition which he beggeth for these Ephe- 
sians, that they might not faint at bis afllictions. 

1. We must consider of the meaning. 

2. How he can wish this to the Ephesians which 
seemeth to be the privilege of Christ, John i. 14, ' full 
of grace and truth.' 



3. How he can pray that they should be filled to 
all fulness, this being impossible while they were at 
home in the flesh in these mortal bodies. 

For the first, the fulness of God noteth the f^races of 
the Spirit flowing into us from Christ, and all the 
fulness noteth the perfection of degree which is then 
attained when God is all in all. For the second, we 
must know there is a double fulness ; one universal, 
which agreeth to the head, as who receiveth in com- 
mon for all ; another in part, of every member from 
Christ. St John speaketh of the first, this text of the 
latter, which is twofold : one attained in this life, 
which is that fitting us for our calling, that which God 
hath prefixed to us, that which fitteth us for some 
particular thing to be done or sufl'erel : Luke i. 41, 
Elizabeth, ' full of the Holy Ghost ;' Acts vii. 55, 
' Stephen, full of the Holy Ghost ;' or that fulness 
which we shall have when ' God is all in all.' 

Now here the apostle doth pray for both, that they 
might be so filled further and further here as to come 
to all fulness. 

For the third, how he can pray for this, it being 
impossible. 

Things are impossible simply, or for a time. Now 
for the latter we are to pray, provided that we seek 
not to do them before his season. The sum then is, 
' As I have wished you the strength of the Spirit, and 
the lively sight of Christ his love, so I do, to stand in 
particulars, wish that you, who, though you have 
received grace in part, yet are in part empty, may be 
further and further filled with the graces of God's 
Spirit, till you come to all the fulness thereof.' 

Dpct. 1. Then we see what doth make a man stand 
sure in all evils, to be well gi-own in the grace of God. 
Stephen was full of the Holy Ghost, Acts vii., and he 
did not only gloriously endure, but prayed for those 
that were his persecutors : 2 Pet. i. 5, 10, If one join 
grace to grace, ' to faith virtue, and to virtue know- 
ledge,' &c., ' he shall not fall;' nothing shall be able 
much to hurt him, nor move him from that state 
wherein he standeth. For as the body now grown up, 
it can easily bear out that which, when strength was 
more tender, would have bruised it, so the soul, when 
it is grown up, and filled with the grace of God. ' Be 
strong in the grace that is in Christ Jesus,' 2 Tim. 
ii. 1 ; q. d., Timothy, I know thou hast grace in thee, 
but now that thou art to preach the gospel, to fight 
the good fight of faith, now stir up that strength thou 
hast, grow more and more confirmed and rooted in 
that grace. 

Use. Wherefore we must get ourselves fraught with 
the gi-ace of God: 2 Pet. iii. 18, ' Grow in grace, and 
in the knowledge of our Lord and Saviour Jesus 
Christ.' 

1 . And for this ptirpose labour for a more neai- and 
sensible union with the Lord Jesus Christ; for, being 
in Christ, we receive an influence of all kind of graces 
and benefits, that we lack nothing. He is said to have 



Ver. 20, 21.] 



BATSE OX EPUESIANS. 



225 



' ascended above all these aspectable heavetis, that be 
mi^jht fill all,' Eph. iv. 10, viz., with his gifts of grace. 
Fill j-ourselves with Christ, and there will not be room 
for aught else. Were a vessel full of any liquor, it 
would receive no more ; if a woman's heart be full of 
her husband, she hath no room for other lovers. So 
shall it be with you ; if you see by faith that your estate 
is full in Christ, lacking nothing, what will you care 
to look further. 

2. Exercise and faithfully employ the graces yon 
have already received, for the exercise of grace will 
increase and strengthen grace : ' Stir up the gift that 
is in thee,' 2 Tim. i. 6. We must not think to put 
all upon God. It is he that kindleth the affections ; 
but when the fire is kindled, you may add fuel to it. 
It is he that lays first the comer-stone, and then you 
must edify yourselves. This stirring up and using 
the strength we have is a matter of great moment, 
because otherwise all graces are as dead habits in the 
soul. There are some things in the world are all for 
uso, so all the work of grace is for use, and therefore 
do not only busy yourselves in gathering of strength, 
but also consider. How shall I spend my strength, 
how shall I employ it? 

Do you feel yourselves weak and impotent to the 
duties of holiness, and do you desire to attain more 
agility and readiness to do things? Why, then, 'exer- 
cise yourselves in godliness,' 1 Tim. iv. 7. Use makes 
perfect, so it doth in the soul ; when it often employs 
itself in such an action, it gets readiness and dexterity 
to it, to do it with all readiness and alacrity. 

3. Take away the impediments that hinder you ; 
as, 2 Tim. ii. 21, ' If any man purge himself, he shall 
be a vessel unto honour, sanctified and prepared unto 
every good work.' There is a certain rust in us, that 
cleaves to the wheels of our souls, that they do not 
do duties nimbly. This must be taken ofi'. 

4. There is a work of the Holy Ghost ; it is he that 
must stir us up to put forth our strength. For as you 
see in trees, there may be sap enough in the tree, yet 
till the spring time come, that sap is not drawn up 
into the branches, and so they remain withered until 
that time, so a man may have much habitual grace in 
his heart ; but now what is it that bringeth it to the 
birth ? There must be a certain action of the Spirit 
assisting us, and therefore we must seek to the Spirit 
of God for assistance. 

5. Lastly, there be certain duties that do likewise 
help us, viz., communion with the saints, and prayer; 
these whet us, and warm us to duties. 

The second thing to be considered is included, for 
when he wisheth that these Ephesiaus might be ' filled 
with all fulness of God,' he doth give us to understand 
what is our estate by nature, and what the best of us 
are in part, we are empty of God: Job li. 11, ' He 
knoneth vain man ' (the word is hollotc, or empiy), 
' God is not in all his thoughts.' Thus are wo like- 
wise in part; for though we are filled in part, yet we 



are not fully ; we have but ' the first fruits of the 
Spirit,' Rom. viii. 33; we have not yet comprehended, 
Philip, iii. 13. And if it were not thus, whence cometh 
the hungering and thirsting in the saints? When tho 
stomach hath due repletion, the craving of it ceaseth; 
so, if our hearts wore fully replenished, the hunger of 
them should not bo continued. 

Wherefore let us hence learn to take notice of our 
emptiness, as when we hear of clothing, to remember 
our nakedness ; when of setting free, our bondage ; so 
when we hear of being filled, wo must recount our 
emptiness; we arc everywhere empty. What doth 
our going all the day, our hearts not once raised up, 
signify, but that we are empty of God ? What doth 
our talking idly, our thoughts foolish and unfruitful, 
argue, but that we are empty ; even as irregular winds 
in the body are a sign of some extraordinary evacua- 
tion. What doth our hearing of God's name dis- 
honoured, our neighbour afflicted, without grief ; doth 
it not tell us that we are empty of love to God and 
man? These things cry aloud we are empty vessels. 
If we see it, and grow hungry, then we are blessed : 
Luke i. 47, God shall satisfy us, and fill us with good 
things. 

Doct. 3. We see that, as in part we are empty, so 
we must further and further seek to be filled with 
God: Eph. v. 18, ' Bo filled with the Spirit;' 2 Pet. 
i. 6, ' Join with faith ^^rt^e,' &c. So the saints they 
see that all the heart, all the strength, is not set upon 
God. It grieveth them, and it is their desire to see 
it in God's season. We are not perfect, but we must 
strive to perfection, from degree to degree. As it is 
with a long-necked glass, cast it into the sea, it will, 
little after little, come to be filled full, so must we come 
to all that fulness of grace, receiving drop after drop. 

Use 1. Now, therefore, many are reproved who 
never look this way. They will fill their bellies with 
drink, in which there is excess ; they will fill their 
coflers with riches; but to fill their souls with faith, 
hope, love, temperance, patience, righteousness, holi- 
ness, they have no desire. Nay, many ' have eyes 
full of adultery,' 2 Pet. ii. 14; tongues full, but of 
' deadly poison,' Eom. iii. 13 ; mouths ' full of bit- 
terness and cursing,' ver. 14 ; hearts full, but with 
pride and covetousness and all ungodliness. 

Use 2. It must again admonish us what we must 
seek, even to be filled with grace : ' Let him that is 
righteous get more still, let him that is holy be more 
holy still,' Rev. xxii. 11 ; ' Perfecting holiness in the 
fear of God,' 2 Cor. vii. 1. 

Vers. 20, 21. Now unto him that is ahh to do ex- 
ceeding abundantly above all that ue can aak or think, 
according to the power that uorkelh in us, unto him 
be glory in the church by Christ Jesus throughout all 
ages, irorld without end. Amen. 

Now followeth tho conclusion, in pra'se and thanks- 
giving. 



f26 



BAYNE ON EPHESIANS. 



[Chap. III. 



1. The person praised is set down. 

2. The persons praising. 

3. The mediator. 

4. The durance. 

The person praised is described : 1, From his work- 
ing, above our thoughts ; 2, From the virtue through 
which he thus worketh, ' according to his power which 
worketh in us.' Both of them are fitly apprehended 
in God, both to strengthen further the apostle re- 
questing that he should surely receive, as likewise the 
persons for whom he did entreat, seeing that in them 
that power was already put forth which could work 
thus abundantly. 

Doct. In the verse, first, we consider the incompre- 
hensible powerful working of God for the good of his : 
Job is. 10, ' He doth great things and unsearchable; 
yea, mai-vellous things without number.' K one 
would examine the preserving of bis church when the 
world perished, the preserving of it in the fire, as the 
burning bush, and not consuming it ; when all things 
have seemed desperate, aid past hope of recovery, the 
Lord hath put forth the exceeding greatness of his 
power in the deliverance of his church. He can 
make a way in the sea, and the waters a wall for 
his people; he can suspend and stay the coiu-se of 
nature; he can sufier his children to be cast into the 
fire, and then so .qualify and cool the furnace, that 
not a hair of their heads shall perish. We have 
seen this truth in all ages of the church abundantly 
exemplified. 

Use 1. We must make this use of it, considering 
that his work is incomprehensible ; we must not mea- 
sure his power by our sense and conceiving ; we must 
not stint him, and circumscribe him, saying. Can this 
or that be ? as those unbelievers, Ps. Ixxviii. 19, ' Can 
God prepare a table in the wilderness ?' and as he 
said, 2 Kings vii. 2, ' If the Lord would make ^vindows 
in heaven, might this thing be ?' when God hath un- 
dertaken to do it ; for our span may compass the 
heaven, and a spoon contain the sea, more easily than 
our reason can fully measure the power of God. Yet 
we must not use this sentence as madmen do swords, 
for the papists and Lutherans, when they presume 
monstrous things against God's will, will therefore 
have us believe them, because God's power to work 
is above our reason. But as to deny the power of 
God in doing that he hath said he will do doth make 
an heretic, so applying it to that which God will not 
do doth make an heretic likewise. We go soundly 
that know the power of God is incomprehensible in 
the fulfilling of such things as he hath promised. 
And besides, because God is powerful, therefore he 
cannot do some things which we may fancy, as things 
of infirmity, or implying contradiction. To deny him- 
self, it argues impotency, not power. 

Use 2. It must teach us to sanctify God in our 
heart by trusting on him ; for this consideration doth 
much serve to strengthen fuith. What if we be in 



such evils that we cannot see how it is possible to 
outgrow them, as poverty, sickness, such as the phy- 
sician shakes his head at; here is our stay; God 
works for his above all we can imagine. What if our 
prayers be full of defects, much troubled, too too im- 
perfect ; what if conscience of unworthiness will not 
let us apply things as we would, God works abun- 
dantly above that we think or ask. What if, in sanc- 
tification, the great enemy against it doth make us 
think it impossible that ever we should see things we 
desire, yet here is comfort. This use Paul makes of 
the power of God. He was in many troubles, yet he 
was not daunted with them, because he did build npon 
this foundation ; God was ' able to deliver him out of 
them all :' 2 Tim. i. 12, ' For the which cause I siill'er 
these things ; but I am not ashamed, for I know whom 
I have trusted, and I am persuaded that he is able to 
keep that which I have committed to him.' This we 
must assure ourselves of, that God's power is able in 
itself, and almighty to bring us through all distresses. 
Though the devil and the world be mighty, yet God is 
almighty. The want of this consideration makes God's 
children so faint, when they see the power of the flesh 
and Satan to stand against them, they think then thoy 
shall fall, and come to nothing ; but be they God's 
children, then rest assured, though we see all things 
turned upside down, and one misery follow upon the 
head of another, like the waves of the sea, yet let us 
trust to this incomprehensible power of God, and we 
shall see all things conspire and work for the best, 
Rom. viii. 28. 

Doct. 2. It is to be marked hence, that in our 
thoughts and prayers there is imperfection, they come 
short of that God doth for us. For our prayers, look 
at them in while of temptation, they are not only de- 
fective, but the flesh doth sometimes creep into them. 
But when no inordinacy doth close with us, yet they 
come far short of what our Father worketh. Compare 
Gen. xxviii. 20, with Gen. xxxii. 10, Ps. xxxi. 3, 4, 9. 
So our thoughts often in temptation ; oh, how far 
wide of that God thinketh ! David, after so many 
experiences, thought Saul would kill him at length : 
1 Sam. xxvii. 1. ' I shall one day perish by the 
hand of Saul.' Isa. xl. 27, ' Why sayest thou, 
Jacob, My way is hidden from the Lord, and my jui^g- 
ment is passed over from my God ? Hast thou not 
known, hast thou not heard, that the everlasting God, 
the Lord, fainteth not ?' Isa. xlix. 14, ' Zion hath 
said. The Lord hath forsaken me, and my Lord hath 
forgotten me.' So the church complaineth : Lnm. 
iii. 18, ' My strength and my hope is perished from 
the Lord ;' but howsoever that is true of them : Isa. 
Iv. 7, ' My thoughts are not as your thoughts ; but 
look how much the heavens are higher than the earth, 
so much are my thoughts above your thoughts.' For 
the Spirit doth teach us to ask with conscience of our 
unworthiness, so that we cannot ask modestly so 
much as God can give of bounty. 



Ver. 21.] 



BAYNE ON EPHESIANS. 



227 



And oar thou;^Lls are too short a measure for God's 
■working, which is incomprehensible. 

Use. So, then, we must not build upon ourselves, 
but go oat of ourselves, and lean upon God's mercy 
and power ; j-ea, wo must be confident ; for if God, 
working for us, doth exceed our asking, we must then 
rather assure ourselves that wo shall have more than 
wo ask or think. A man cannot have too much faith 
in prayer. 

Accordinij to the pouer uhich uorketh in us. Doct. 
Whence we are to observe, that even with us, and in 
us, there is that strength which can accomplish our 
heart's desire ; for there is no less power working in 
OS than the power of God, which can subdue all things 
to itself. This doth bring us to believe, called, there- 
fore, ' the exceeding greatness of his power to ns ward, 
who believe, according to the working of his mighty 
power,' Eph. i. 19. This doth keep us to salvation ; 
we are ' kept by the power of God through faith to 
salvation,' 1 Peter i. 5. This doth enable us to think, 
speak, will, work, according to God. 'We bear afflic- 
tions according to this : ' Be thou partaker of the 
aflflictions of the gospel, according to the power of 
God,' 2 Tim. i. 8. 

Use 1. So that hence we may see how far we are 
wide, that when we feel our weaknesses, do think, alas ! 
there is no strength with us, for when we are weakest, 
there is a greater with ns than there is in the world. 

Use 2. If we could see by the eyes of faith this al- 
mighty power of God working in us, it would fill us with 
good hopes to outgrow all evils ; for what, may not ho 
think to outgrow the stone, who hath had experience 
of that strength in him which did break the stone of 
his heart ? May not he hope to have help in poverty, 
that hath found good experience of God's power in 
him, to the enriching of his poor soul with the graces 
of his Spirit. 

Ver. 21. Unto him be ylory in Ike church by Christ 
Jesus throughout all ages, world vithout end. Amen. 

Now followeth the conclusion, in which must be 
marked, 

1. The persons praising. 

2. The mediator in whom. 
8. The durance. 

Doct. The first letteth us see, who they are with 
whom only God is truly praised ; those that are true 
members of his church. For though that all things do 
after a sort praise God, even the wicked passively, 
inasmuch as they yield matter of his praise, yet the 
faithful ones, severed from the world, are those who 
do, inwardly and outwardly, pablicly and privately, 
offer acceptable praise to him. 

Reason 1. For God, as he giveth his blessings to 
none but those in whom he hath the end of them, so he 
bath his end of praise and thanksgiving in none but 
those who have these spiritual blessings applied to 
them, viz., those that are effectually called, his church. 



lieason 2. Again, ' the world cannot receive the 
Spirit' of praise, John xiv. 17, the church only rc- 
ceiveth him and knoweth him, because he doth dwell 
with them. 

Reason 3. The praising of God with soul and voice, 
as all other, must be free and cheerful ; but the church 
is the only ingenuous free-hearted people, Ps. ex. 3. 
And for these causes David calleth upon the righteous, 
on them that fear God, on the house of Israel, to 
laud the Lord, Ps. cxxxv. 19. 

Use 1. We see that there is a great deal of lip- 
praise in the world ; many that are not called effect- 
ually to God, will say of some things, they are goodly 
gifts of God, God be thanked ; but till they come not 
only to be in the church, but of it, though they should 
say the Psalter over, it is abomination to God, no 
true praising of him. 

Use 2. We, therefore, that are called, let us study 
to praise God, in heart, word, and deed, seeing we are 
those only who can duly and acceptably glorify him. 
Xow, in praising of God truly, 

1. Know our own unworthiness, as ' less than the 
least of his mercies,' Gen. xxxii. 10. 

2. Highly esteem and prize his blessings ; it is but 
merely for manners' sake, when we thank a man for 
that we care not for. 

3. Labour to have the sense of God's love and 
mercy shed into our hearts ; this is the heart of all, 
and the kernel, without this we have but the shell. 

By Christ Jesus. Doct. Observe in whom we must 
offer up our thanksgiving, viz., in and by Christ 
Jesus. ' Giving thanks always for all things unto God, 
in the name of our Lord Jesus Christ,' Eph. v. 20. 

Reason 1. Christ is the fountain whence all spi- 
ritual blessings flow to us, chap i. 8. 

Reason 2. He is the fountain of all that ability 
which doth enable us to pray. 

Reason 3. All our entrance to the Father is through 
him. 

Reason 4. All our acceptance with the Father is by 
mean of him ; and, therefore, as people in time of the 
law did bring their sacrifices to Aaron, their priest, so 
must we bring our spiritual sacrifices to our high 
priest Christ Jesus, who is entered into the holy of 
holies, that we may find them made acceptable in him. 

3. The durance, throughout all ages, xrorld tcithout 
end. 

Doct. This last circumstance of time, as it doth 
teach us the large hearts wc should have towards 
God's glory, so it doth assure us that God will in all 
ages have a people which shall praise him. ' Hell 
gates,' I. «. all the powers of darkness, ' shall not sub- 
vert his church,' Mat. xvi. 18. 

Use. Which is comfortable, in regard that it doth 
assure us, that though hell should break loose, yet 
God will still have his people ; for the words are as 
much affirmative as optative, they do tell us as well 
what shall be, as wish that it should be. 



228 



BATNE ON EPHESIANS. 



[Chap. IV. 



CHAPTER IV. 



TTER. 1. / therefore, beinr/ prisoner in the Lord, pray 
V you that you walk worthy of the vocation whereunto 
ye are called. 

We divided the epistle into, 1, the prefiiee; 2, mat- 
ter; 3, conclusion. The matter into, 1, doctrine; 2, 
manners. The doctrinal part, with the answer of that 
Becret objection, we have passed through. Now the mo- 
ral part followeth. The apostle his precepts are general 
or special : general, that concern every Christian soul ; 
special, those that concern Christians in this or that 
condition of calling. The general are laid down to the 
22d verse of the 5th chapter ; the special, to the 10th 
verse of the 6th chapter. The general are first pro- 
pounded affirmatively in this verse, with an amplifica- 
tion to the 22d verse of the chapter following. For 
the opening of this verse, it m.ay be asked what this 
is, worthy of our caUiny, for it may seem to speak of 
merit and desert of such benefits? Ans. Worthy \s 
nothing else but beseeminy, hecominy: Col. i. 10, ' only 
walk as becometh the gospel of God.' Secondly, it 
may be asked, what our colUny mesMeXh. ? Ans. Not 
80 much the action of God converting, as the fruits 
and consequence of our calling, the state to which we 
are called : 1 Thes. ii. 12, ' We besought every one of 
you that you would walk worthy of God, who hath 
called you unto his kingdom and glory.' We shall 
explain it hereafter. 

Here then are two things : 

1. The party exhorting or entreating. 

2. The thing entreated. 

I therefore a prisoner. First, we see the apostle 
feareth not to prefix this style, I a prisoner, as forcible 
to persuade with the Ephesians. And if this be well 
weighed, there is a threefold consideration which might 
move both them and us. 

Doct. First, The authority of the apostle's bonds ; 
for it is a glorious thing to sufier for Christ : the mar- 
tyrdom of saints being more glorious in the eye of faith 
than the scarlet robe is to the eye of flesh. 

Secondly, That Paul, though in bonds, should give 
himself to write, it doth testify the diligent care he had 
towards them ; and of the church in them, to the end 
of the world. 

Thirdly, It is forcible to persuade, as in which se- 
cretly the proximity or nearness of the apostle his dis- 
solution is set before them; for these bonds did tie 
him till death diddep;irt.* Now this is a great reason 
* Qu. ' part them ' ?— Ed. 



why we should regard all this epistle, because Paul 
was now aged, Paul ready to give up himself for the 
testimony of the gospel. Now we know a candle never 
flameth more than when it is ready to go forth. Again, 
the words that our friends do speak before their de- 
parture, they are of all other most worthily remem- 
bered ; so that wheresoever we see God doth let men 
be graced with suffering for his name, this must aiake 
things spoken by such to be of great authority. When 
we see the diligent labour and care of our ministers in 
this or that thing, this circumstance must move us to 
receive their doctrine where they labour ; when we see 
they draw near their end (as ' do the prophets live al- 
ways ?'), then we must be most careful to treasure up 
the words they utter. 

Doct. 2. It is to be marked how that the apostle doth 
beseech them. Observe hence, how the ministers of 
God must use entreaty and gentle persuasions with 
their people. If the highest order of apostles must 
entreat, much more the ordinary pastor and teacher : 
2 Tim. ii. li, 15, ' The servant of the Lord must be 
gentle towards all men, instructing with meekness,' 
&c. ; Tit. iii. 2, 'Shewing all meekness towards all 
men ; ' 2 Cor. v. 19, ' We, as ambassadors for Christ, 
beseech you that ye be reconciled.' It is to be marked 
that Noah prophesied, ' God persuade Japhet to dwell 
in the tents of Shem.' And in Hosea ii. 14, he saith, 
' He will allure his church,' he will speak friendly to her, 
as one that would win the love of a virgin. And the 
apostles accordingly being the paranymphs of this great 
God our Saviour, do beseech us and entreat us gently. 

And this dealing is most fit for this covenant, wherein, 
not the spirit of bondage, but the spirit of adoption, 
the free spirit, is most abundantly to be poured out. 
Most fit for us, who must not be so much servile, as a 
free-hearted people, 'a willing people,' Ps. ex. 3 ; Rom. 
viii., ' We have not received the spirit of bondage to fear 
again, but the spirit of adoption,' &e., and therefore must 
not so much be pressed and constrained, as entrtatel. 

Uxe. This therefore we must labour for, that God 
would give us the spirit of persuasion ; for he is the 
best minister that hath the largest portion herein. 
True it is there is a miavokoyia, ' enticing speech,' 
Col. ii. 4, which human wisdom teacheth, and a 
y^oritsToKoy'ia, which seducers aflfect, ' an excellency of 
speech,' 1 Cor. ii. 1. But good gold is no less "worth 
because there is some counterfeit ; no more is this grace 
in truth the worse because the devil doth play the 



Ver. 2.] 



RATNE ON EPHESIAN3. 



229 



coiner in the accursed instruments he useth, 2 Tim. ii. 
24. Study therefore for pleasing, persuading words, 
with the preacher, Eccles. xii. 10. Use all gentleness, 
for 'gentle speech breaketh the bone,' Prov. xxv. 15 ; 
and ' the words of the wise in submissness are heard 
more than the shout of a king that is foolish,' Eccles. 
six. 17. Yet we must so receive this, as that we must 
likewise know there is place for rough dealing : ' lie 
short with them, or cut them to the quick,' for so much 
the phrase importeth.Tit. i. 13, ' Rebuke them sharply, 
'T£.\%yyj untiTofittii, or cuttingly ; time, place, person 
will teach how, the excellency to direct is wisdom. 

Doct. The last thing to be marked is this : What 
must move us to all Christian duty, the state to which 
God hath called us. So much the apostle intendeth 
by his exhortation to ' walk worthy the vocation where- 
unto ye are called.' We by nature are thralls of Satan, 
sin, and hell ; now God, calling us, doth bring us to have 
communion with him, with the angels, spirits of just 
and holy ones through the whole earth: Cant. ii. 18, 
14, 'Arise, my love, my fair one, and come away, let 
me hear thy voice ; for sweet is thy voice, and thy 
countenance is comely.' 

Of sinful people, we arc called to be holy, therefore 
we are said to be saints by calling : 1 Cor. i. 2, and 1 
Thes. iii. 7, God ' hath called us to holiness ; ' and 2 
Tim. i. 9, our calling is said to be ' a holy calling.' 

We are called to the kingdom of heaven : 2 Thes. 
ii. 14, 'He hath called you by our gospel to obtain the 
glory of our Lord Jesus Christ.' This then being the 
state of us, what should more prevail with us to a holy 
conversation than this : to think in what communion 
now we are, what kind of people now we should be, 
what great hopes now are laid up for us : 'He that 
hath such hope doth purge himself,' 1 John iii. 3. 

Ver. 2. With all humbleness of yntjul, and meekness, 
uilh loni/sitjfennif, supportiiifi one another thro^q/h love. 

The apostle now amplifieth this general rule, and 
sheweth how we must walk beseeming our condition. 
Two ways : 

1. l!y getting the combination of virtues inwardlj' 
clothing ns, which are here named : 

(1.) Humbleness of mind. 
(2.) Meekness. 
(3.) Longsufl'ering. 

2. By shewing them forth in the works of them, 
two whereof are here named : 

(1.) Mutual toleration through love. 

(2.) Endeavour of unity. 

As if he should say, This is to walk worthy your 
calling, to get grace in your hearts inwardly, and shew 
forth good works from the same before men. Now 
then hence we learn, 

JDoct. That he who will walk as becometh a Christian, 
must walk humbly. Christ was the master of humi- 
lity : ' Learn of me, I am meek and lowly,' Mat. xi. 
29 ; yea, he being the Lord of all, became servant 



unto all, leaving ns a precedent of lowliness : Philip 
ii. 5, G, ' Let the same mind be in you that was in 
Jesus Christ, who, being in the form of God, thought 
it no robbery to be equal with God ; but made himself 
of no reputation,' &c. Here I will shew, 

1. What this virtue is. 

2. What the grounds of it are. 

3. Make application of it to ourselves. 

1. Humility is a grace of the Spirit, wrought in the 
heart, which doth cause a man inwardly and outwardly 
to shew lowliness toward God and man. Here are 
four things to touch upon. 

(1.) The efficient; it is the Holy Ghost that doth 
work it our hearts, and work our hearts to it. Such 
a spirit of pride doth by nature bear sway in our hearts, 
that we can no skill of humility until we be taught and 
moulded thereunto by God's Spirit. As pride is an 
eminent sort from Satan, who first suggested, and as it 
were breathed it into the hearts of our first parents, so is 
humility in special manner from God's Spirit. Whence 
was Christ such a paragon of humility, but hence, 
that he had the Spirit without measure ? John iii. 34. 

(2.) There is the subject, the heart ; for so we are 
taught when humility is made a property of the heart, 
as 'a contrite and humble heart,' Isa. Ivii. 15. So 
was Christ ' lowly in heart,' Mat. xi. 29. As pride, 
like a master pharisee, doth atfect the best room in 
man, and seats itself in the heart, as everywhere 
we hear of the pride of the henrt : Obad. 3, ' The 
pride of thy heart hath deceived thee ; ' so humility 
is not of the right kind, nor hath its right place, unless 
it be lodged in the heart : 1 Peter iii. 4, ' But let the 
hid man of the heart be decked with the incorruptible 
grace of a meek and quiet spirit.' 

(8.) We have the work or eflect of humility, which is 
the shewing forth of lowliness inwardly in the mind, 
and outwardly in our words and deeds. As light, 
where it is, cannot but shine, nor fire choose but burn, 
so where humility is, it will make a man frame himself 
thereto within and without. In his mind, to take up 
lowly thoughts and desires : without, to acquaint him- 
self with words and all courses which suit with the 
lowliness of his mind. A bladdtr when it is full of 
wind doth swell so big, that we cannot grip it in one's 
hand, but when the wind is pressed or let out, it is a 
small matter, and is easily contained in a little com- 
pass : so pride doth so pulT up a man that he swelleth 
big at heart, looketh big, speaketh big, and is hardly 
satisfied with any honour. But when humility cometh, 
that presseth out that wind by which the heart was 
swollen, and then a man setteth much less by himself, 
and is lowly in his words and looks, and can make 
himself equal with those of low degree. What lowli- 
ness within did it shew in Abraham, who. Gen. xviii. 
27, doth esteem himself but ' dust and ashes ' ! in 
David, who was as ' a weaned child,' Ps. cxxxi. 2, in 
his thoughts touching himself! yea, in Christ, who 
saith of himself, Ps. xxii. 6, that he was ' a worm and 



230 



BAYNE ON EPHESIANS. 



[Chap. IV. 



r,o man.' What lowly speech and gesture did it bring 
forth in Ruth, who, ravished at Boaz his kindness to- 
ward her, fell on her face and bowed to the gi-ound, 
saying, Euth ii. 10, ' How have I found favom- in thine 
eyes, that thou shouldest know me who am a stranger? ' 
yea, in Abraham, who, though he were as a prince of 
God among the Hittites, yet having to treat with them 
doth humbly bow before them and entreat them! Gen. 
xxiii. 7, 8. 

(4.) The fourth thing is, the persons towards whom it 
is exercised : first God, then man. As it hath to do 
with both, so doth it teach men to carry themselves so 
as becometh those who have been trained up by her 
discipline towards both. Now towards God it appear- 
eth chiefly in these things : 

[1.] It maketh a man that he will not stand upon 
any his excellencies and dignities, which he bath be- 
fore men, in the sight of God, but renounce them, 
acknowledge his and their imperfection, and account 
them and himself as a mere nothing. Eev. iv. 10, 
' The four-and-twenty elders fell down before Christ, 
and cast their crowns before the throne ;' David like- 
wise stood little on his crown and kingdom when he 
sat before the Lord and said, 2 Sam. vii. 18, 'Who 
am I, O Lord God, and w^hat is my Father's house ?' 
&c. Abraham, who was amongst men as a prince of 
God, a man of eminent power and glory, when he is 
before God, he forgot this, and was but ' dust and 
ashes' in his apprehensions, and thus no lofty con- 
ceit have humble-minded men of their riches, beauty, 
honours, external splendour, before and in comparison 
of God, but in their account of them, these are as so 
many flowers, so much withering grass, as shadows, 
straw, stubble, as mere vanities. 

(2.1 It will not only acknowledge God's mercies and 
benefits, but also estol and amplif}' them as a man is 
able, according to their worth, and as far above any 
worth of his. 'I am less,' saith Jacob, Gen. xsxii. 10, 
'than all thy mercies and trath which thou hast shewed 
unto thy servant ;' which also David doth both in God's 
benefits bestowed on mankind and on himself, for of 
the first he saith, Ps. viii. 4, 5, ' What is man, that 
thou art mindful of him ? or the son of man, that 
thou visitest him ? Thou hast made him little lower 
than the angels, thou hast crowned him with glory 
and majesty.' And of the other, ' Who am I ? and 
what is my Father's house, that thou hast brought me 
hitherto ?' viz., as to advance me to the kingdom, &c. 

(3.] It maketh a man humble himself under God's 
judgments, and sit down in silence under his hand. 
When the Lord by fire from heaven destroyed Aaron's 
two Sons, Nadab and Abihn, Lev. x. 9, humility here 
taught Aaron, in this great judgment of the Lord upon 
bim and his, not to murmur against God, but to keep 
silence ; to which godly silence it likewise brought holy 
David, who, in great afliiction, saith that he kept silence, 
and brake not out against the Lord, because the Lord 
had done it, Ps. xxxix. 10. So old Eli, 1 Sam. iii. 18. 



[4.] It bringeth a man to wonder at the depth of 
God's ways and counsels, which, though ho cannot 
comprehend, yet will he not saucily cavil at, but with 
humble admiration acknowledge to be most wise and 
righteous, breaking out as Paul, Eom. xi. 33, ' Oh the 
depth of the riches and wisdom and knowledge of 
God ! how unsearchable are his judgments, and his 
ways past finding out ! ' 

[5. J It makes a man willingly to undergo any service 
to glorify God, though it seem base and beneath a 
man's place, and to neglect his own honour to honour 
the Lord. David, in the lowliness of his mind, laid 
aside his royal robes and kingly state, and putting on 
a linen ephod in the sight of the people, danced before 
the ark of God, 2 Sam. vi. 14, 20, 21, &c., and when 
his wife Michal upbraided him with it as a thing too 
base for his state, he answered that he cared not how 
vile and low he made himself to honour God. And 
how did it this way prevail with our blessed Saviour, 
who, to serve his heavenly Father, and accomplish 
his will in the redemption of mankind, though he 
were in the form of God and equal with God, yet he 
emptied himself of his glorv-, ' made himself of no 
reputation, took on him the form of a servant, and 
humbled himself unto the death, even to the death of 
the cross,' Philip, ii. 6, 7. And thus humility shews 
itself toward God. 

Toward men, these are the special things wherein it 
doth appear : 

[1.] First, it doth not affect, nor seek after praise and 
honour, nor the outward signs of it. It is noted as a 
point of pride in the scribes and pharisees, that they 
loved to jet up and down in their long gowns, to wear 
their fringes longer and their phylacteries broader than 
ordinary, to have the uppermost seat in their syna- 
gogues and chiefest room at feasts, to bo saluted and 
bowed to in the streets and market, to be called Rabbi, 
and held the only masters of Israel; that they delighted 
to hear themselves praised, and took order that their 
praises should be published with sound of trumpet, and 
would praise themselves rather than go without praise, 
which is taxed as an epidemical disease amongst men 
by Solomon : Prov. xx. 6, ' Many men will boast, every 
one of his own goodness.' Humility then teachetli 
men to walk in another strain, not to afl'ect such out- 
ward signs of honour amongst men, nor to be lifted 
up therewith out of themselves and above others. 

But if they have them, according to their place and 
parts given them, to entertain them with modesty, and 
without exalting of themselves thereupon; if they have 
them not, not to strive nor contend thereabout. An 
humble man will rather put them off from him, as 
Peter did the centurion's honour ofl'ered him, than 
affect them, as Haman did the bowing of every knee 
unto him, and go away with less than his place may 
challenge, rather than make any contentions for the 
same. The like it is in praise, which humility will 
not seek after, nor will an bumble mau take pleasure 



Ver. 2.] 



BAYNE ON EPHESIANS. 



231 



to hear bis praises set forth by other. His opinion 
that he bath of himself is so mean, that be thinks 
litt'e praise due unto bim ; and fur it is from him 
then to ehaunt his own praises : ' Do we begin to 
praise ourselves again ?' and ' We praise not our- 
BeWes,' saith Paul, 2 Cor. iii. 1, viii. 12. Ho will go 
without it rather than beg it or proclaim it himself. 
If his works praise him not, his mouth shall not; and 
yet it may be that an humble man may speak his 
own praise, but he cometh to it unwillingly, he doth 
it bashfully ; he is forced to it by the malicious and 
niijiist calumnies of adversaries, where it is rather the 
glor'of God and the credit of the gospel, which through 
h.s tides is strucken at, than his own estimation, that 
doth make him plead for himself, and perhaps speak 
his own praise ; or if it be a care of his own good 
name that he have some respect unto, yet it is not 
that he may be counted somebody among men, but 
that he may do the better service unto God, and do 
the more good among men in his calling, whercunto a 
good estimation and report doth much avail, which, 
lost or abated, a man of good parts and gifts is as a 
knife which is of a good temper and pretty keen edge, 
but without a handle to cut with, or a piece of good 
fine cloth whose colour is faded, and so is the less 
saleable. Such was the case of holy Jub praising 
himself against the foul aspersions which his friends 
laid upon him, Job sxi.x. 30, and of blessed Paul de- 
fending himself against the detractions of the false 
apostles, 2 Cor. xi. 22. 

[2.] Humility will digest and put up much con- 
tempt, 60 it be but of a man's own person. As a 
child is not yet taken up with any great thoughts of 
his birth, place, or wealth, and so passeth over the 
more lightly reproaches or contumelies done him by 
his fellows, so an bumble man is but mean in his own 
sight, and is therefore the less moved at contempt, 
and none can have a lower esteem of him than be 
h.ith entertained of himself ; or, as it doth nothing 
detract from the price and worth of a pearl, if a dung- 
hill cock neglect it and scrape it aside as of no worth 
or use for him, so it is no disparagement to the true 
grace and goodness which is in an humble man, if 
carnal persons, who cannot discern of such things, 
contemn and reproach him. With what silence and 
quietness of mind did our Saviour Christ put up those 
infinite reproaches and contempts which were offered 
him, at all which he did not so much as open his 
mouth ! Isa. liii. 7. When David's enemies spake 
many evil things against him, he was ' as one deaf, 
that heard not ; as dumb, and held his peace,' Ps. 
xxxviii. 13. It was no small contempt which was put 
upon the apostle Paul by the Corinthians, 2 Cor. 
V. 13, at the instigation no doubt of the false apostles, 
that he was little better than a madman, and beside 
himself, which yet he makes light of. 

Notwithstanding humility will, and indeed must, 
Btir at some contumely and contempt, when it reaches 



further than a man's own person, and redounds to his 
place, calling, and authority, to take away that respect 
in pubhc which is due unto him, and so to make bim 
the less serviceable and profitable in his place. Thus 
Elisha was so much moved at that insolent reproach 
of the children mocking him and calling him bald-pate, 
that he cursed them in the name of the Lord, 2 Kings 
ii. 23, 24. 

[3.] Humility doth aright value and esteem of other 
men, and will make us ready to servo them, if occa- 
sion be, even beneath our place and condition. None 
better keeps those precepts of the apostle than the 
humble man, that wc should ' esteem others better 
than ourselves,' Philip, ii. 3, and that ' in giving honour 
we should prevent one another,' Rom. xii. 10. As 
therefore he doth willingly and without indignation 
afl'ord unto his superiors the honour, respect, and 
service due unto them, so he doth not despise his in- 
feriors, but acknowledgeth what good is in any of 
them, doth use them with respect, tender and main- 
tain their credit and esteem, not seeking to obscure 
others that he may shine and rule alone. The sun 
lends of his light to the other stars, that they may 
shine in their time ai;d proper orbs ; so doth an 
humble man not take pleasure wholly to eclipse others' 
parts and credit, but is ready to communicate of that 
credit and reputation which he hath to others, even 
his inferiors, if they have any worth in them, to bring 
them into account and maintain their credit. Peter 
doth quarrel with Paul, though there had been a jar 
between them, but doth honour him with his testimony 
and title of beloved brother, 2 Peter iii. 15. And 
Paul is not all for his own honour, but also careful of 
the honour of inferior preachers, Sylvanus, Timotheus, 
&c., whom he doth not only grace with his testimony, 
but join, as it were, in commission with himself, put- 
ting their names with his in some of his apostoUcal 
epistles to the churches. And humility is as ready to 
serve others in all offices of love, as to honour them. 
A proud man is never a good servant ; his work is 
either too heavy or too mean, or his wages too little 
for a man of his quahty, forsooth, or desert. But take 
an humble man ; his low esteem of himself and good 
account of others will make him ready to do service 
to them ; yea, he will account it his best honour to 
do service to the meanest, be it the kitchen-maid or 
the plough-boy, so it be within the bounds of his 
office and calling. No sueh pattern of humility as 
our blessed Saviour ; and what was his life but a ser- 
vice performed unto other men. Mat. xx. 28, wherein 
how ready and willing was he ! None sent for him 
but he came not unto them, none needed him but he 
attended them. He refused not to go in to sick per- 
sons, thought no scorn to view and to touch unclean 
lepers, and served his disciples even to the washing 
of their feet, John xiii. 5 ; whom his servant St Paul 
did assay to follow, who became all things to all men, 
yea, made himself a servant to all men that he 



232 



BATNE ON EPHESIANS. 



[Chap. IV. 



might win them to the gospel, 1 Cor. is. 19, 22. 
Briefly, all humility teacheth a man, that the greater 
he is, so much the greater servant he must be, Mat. 
xxiii. 11. 

[4.] Lastly, humility will restrain a man from aspir- 
ing unto or meddling with high matters above one's 
calling, reach, skill, and ability. 

It is pride which puffs up a man with an overween- 
ing of himself and his parts, so that he presumes he 
may meddle with any business, church government, 
matters of state, policies of kingdoms, God's secret 
and high counsels, that he hath skill enough to judge 
of them, that he is of sufficient parts for any calling 
or employment of highest nature in church or common- 
wealth. Humility is of another strain, which makes 
a man little in his own eyes, and out of consciousness 
of his weakness keeps him from meddling with high 
matters above him, and from thrusting himself into 
high places and weighty employments ; whereunto, as 
he comes not without a fair calling, so he undertakes 
it not without fear and modesty. This was the course 
wherein David's humility kept him : Ps. cxxxi. 1, 
' Lord, my heart is not haughty, neither are mine 
eyes lofty,' &c. ; who, therefore, thought the mar- 
riage of the king's daughter too high an advancement 
for him when it was offered him, 1 Sam. xviii. 18. 
Thus it wi-ought also with Saul while he had some 
shadow of it, 1 Sam. ix. 21, that he thought himself 
and his family too mean to be raised up to the throne 
and crown of the kingdom, and hid himself out of the 
way when he should be invested thereunto, 1 Sam. 
X. 22. But concerning this, two things are to be re- 
membered. 

First, That humility is not so blind and sottish as 
not to know and acknowledge the good things, graces, 
and gifts which God hath bestowed on a man, but 
doth wisely understand what is given him of God, 
and with thanks to the Lord doth confess, and on 
just occasion publish it. To pass over God's graces 
given us, or suppress them, were foul unthankfulness 
toward God, and a touch of that wicked hypocrisy 
which Solomon taxes in another land : Prov. xiii. 7, 
' There is that maketh himself poor, having great 
riches.' And all the fruit that a man reaps of it is 
that pusillanimity and dejection of spirit, whereby his 
gifts moulder away without use to others or comfort 
to himself, and he lives unserviceable to God and his 
church. It stood well enough with Paul's humility 
to say and acknowledge that he by God's grace was 
not inferior to the very chief apostles, 2 Cor. si. 5. 

Secondly, The second is, that humility will not detract 
or refuse any work which the Lord shall call a man to, 
nor withdraw the shoulder from that burden which he 
shall put upon him. To do this were base pusillan- 
imity, or, rather, proud disobedience. It is the de- 
light of humility to do service, and its glory to serve 
the Lord. For which purpose, as the humble man 
knows, the Lord hath furnished him with such parts 



as he hath, I mean to do service to God in some or 
other calling. So when he sees the Lord's call laid on 
him, he doth willingly address himself unto it ; j'ea, 
though it be high and hard, trusting to the help and 
aid of God, who hath called him unto it, and who (he 
is assured) will not fail to strengthen him to go through 
with it. Jeremiah goes not away without a check, 
who, out of a low esteem of himself and his abdity, 
doth offer to put off that office of a prophet, w'jere- 
unto the Lord tells him that he had ordained him, 
Jer. i. 6, 7. 

2. The second thing propounded is the grounds of 
humility, and they may be these : (1.) Our meai and 
base original, that we are teme Jilii, made but of the 
earth, the basest and lowest of the elements. The 
Lord doth recall Adam to this thought, when, by pride, 
he sought to lift up himself against the Lord, Gen. 
iii. 14. Thou art taken out of the earth : ' dust thou 
art, and unto dust thou shalt return.' The apprehen- 
sion whereof made Abrnham humble in his dealing with 
the Lord : ' Behold, now I have begun to speak unto 
my Lord, and I am but dust and ashes,' Gen. sviii. 
27. Nothing is more hateful than that a man basely 
bom, coming out of a poor cottage, and from the dung- 
hill, being raised to wealth and honour, should forget 
his base original, and be puffed up in pride. What a, 
foul thing is this, to see man stand on his tiptoes with 
the Lord, and justify himself before him, ' who doth 
dwell in a house of claj', and whose foundation is in the 
dust,' Job xiv. 17-19. Why is earth and ashes proud? 
(2.) The second is, our miserable and cursed estate 
by sin. If wo are to be humble and lowly minded 
upon apprehension of our base original, how much 
more is this a ground of humility, that by nature we 
are children of wrath ! We are, by sin, become the 
basest and most wretched of all creatures, vagabonds 
on the earth, God's enemies, and, for all outward ex- 
cellencies, without God's mercy, firebrands of hell. 
Saint Paul did ever and anon call his estate to mind, 
that he had been a persecutor, a blasphemer, an op- 
pressor, that he was the chief of sinners, 1 Tim. i. 13, 
15, and did cai-ry about him ' a body of death' and 
sin, Rom. vii., the fruit whereof was, that as it did 
empty him of all windy conceits of his own excellency, 
which might make him swell touching himself, that 
he was not worthy to be an apostle, 1 Cor. xv. 8, 9 ; 
was as one born out of due time, and the least of all 
saints, Eph. iii. 8. 

(3.) A third ground is, the grace and mercy of God to- 
wards us, by the which we are what we are, and of 
which we have all that we have, there being nothing 
that we can boast of as our own. ' WTiat hast thou 
that thou hast not received ? and if thou hast received 
it, why boastest thou as if thou hadst not received it?' 
1 Cor. iv. 7. ' Boast not thyself; and if thou boast 
thyself, thou bearcst not the root, but the root thee,' 
Rom. xi. 18. And if it made Mephibosheth so humble 
that he was not enraged at the faul wrong his servant 



VEa 2.] 



BAYNE ON EPHESIANS. 



233 



bad (lone him, nor discontented with the rash judgment 
that David, at the first or last hearing, gave against 
him, but was content with something or nothing, as 
the king pleased, considering that when he was as a 
dead dog, the king had shewed him grace, fed him at 
his own table, restored him to his father's lands, and 
that whatsoever he had, he enjoyed it merely by the 
king's favour, 2 Sam. xix. 27, 28, — how humble 
should it make us to think what mercy the Lord hath 
shewed us, that of children of death he hath spared 
ns, made us his children and heirs, and that we have 
nothing but of his grace, gift, and favour to us. 

(4.) A fourth ground is, the humility of Jesus Christ. 
'Let the same mind be in you that was in Christ Jesus,' 
Philip, ii. 5. And if Christ, who is our Lord ;iud mas- 
ter, ' who, being in the form of God, thought it no 
robbery to be equal with God,' did carry himself so 
humbly toward God and man, as there is said, how 
low then ought we to stoop, and to what humbleness 
of mind must we compose ourselves, that are but ser- 
vants and scholars, nay, who are but pojr worms of 
the earth ! 

(5.) The fifth ground, let it be the frailty and vanity 
of all outward and earthly things, how glorious soever, 
which, as James sheweth in one kind of thtm, are but 
as the flower of the grass, James i. 10, 11. The 
flower is the bravest and goodliest part of an herb to 
see to, but the weakest and that which doth soonest 
perish. The grass and herb itself at length doth 
wither, but oft doth the flower fade even the same day 
that it first flouritheth, and the goodly beauty and 
fashion with which it did take up the eyes of men 
cometh unto nought ; so a man himself, as the herb, is 
weak, mortal, and must wither at length ; but these 
outward goodly things, with which, as with gay gar- 
lands when he is trimmed, he is not a little lifted up 
and proud of them, are much more brittle, fugitive, 
and momentai-y. ' Let therefore' (saith the apostle, 
James i. 10) ' the rich,' and so the fair, the honour- 
able, &c., ' rejoice in that he is made low.' And 
wherein is he made low, but in the fickleness of his 
estate, and frailty of those outward things he hath ? 
which should move him rather to an humble use and 
enjoyment of them, than puff him up with pride in 
them. 

(G.) Let this be the last ground, the base condition 
to which we shall be brought by death, and wherein 
we shall be all alike, that we shall make our bed in 
the dark, be laid in the dust, 'say to corruption. Thou 
art my father ; aud to the worm. Thou art my mother, 
and my sister,' Job xvii. 13, 14. We shall be heirs 
(as one saith) and companions of serpents, beasts, and 
worms ; from which things the prophet Isaiah preach- 
eth humility to the proud and lofty king of Babel. 
And with this the severity of the last judgment, which 
we must all alike undergo, and wherein we shall give 
a strait account how we have gotten and used all the 
good things outward and inward we had, so that the 



more we have of such things and excellencies above 
others, the more cause we have humbly to enjoy and 
use them ; for we have but so much the greater bur- 
den lying on us, and so much the stricter account to 
make. ' Considering,' saith Saint Paul, the ' severity 
of God's judgments' against the Jews, who the more 
favours they had of God, for their abuse of them were 
the more grievously punished, ' be not high minded, 
but fear,' Rom. xi". 20. Now for the application of 
these things. 

Use 1. It appeareth hereby what little worthy walk- 
ing there is of our vocation, wheuas humility is grown 
out of fashion, and so scanty, and pride duth rultlu in 
the room thereof. For do not men stand upon their 
outward excellencies, as their wealth, honours, high 
places, even before God, when for them they look not 
only to have cap and knee, and the more honour and 
service from men, which is in some sort but reason- 
able, but to have the more liberty from serving God 
so strictly and precisely as meaner men do ? Do they 
not think that, in regard of their riches and high place, 
they need not pray so much, hear so much, be so care- 
ful of an exact sanctifying of the Sabbath, that they 
may speak the more idly, the more profanely, swear 
small oaths at the least "? Do they not, upon these 
things, scorn the minister and his admonitions, being 
ready to say. What a sauce- box is he to meddle with 
me, and why should I be under his control, or do as 
he will ? I will not; but as I have done, so will I do. 
There are few who extol God's benefits towards them, 
but men rather challenge them as no more than is due 
unto them, and their parts and place, repine at them 
as being less than they deserve, or grudge at it that 
others have more. Few that with humble silence un- 
dergo God's corrections, and do not murmur thereat. 
It is -woful to see the proud opinion that many have 
of their wits, who will undertake to rifie and search, 
as if the Lord had called them to be of his pri%7 coun- 
cil, into his most deep and high counsels of predes- 
tination, of his working in sinful works of men, of the 
blessed Trinity, &c. ; yea, to comprehend them by 
human reason and understanding, or if they be not as 
they conceive of them, not reverently to admire them, 
but impiously to pronounce of them as absurd, cruel, 
and unjust. We all, indeed, pretend ourselves to be 
servants of God ; but who is there, if he could have 
his will, would serve God in any mean or low place or 
calling ? Who but doth aspire to serve him in places 
of honour, command, and credit, as if inferior places 
were too mean for them ? And were it not for a 
necessity, those places should lie without any to servo 
him. And in places of credit and honour, they that 
have are content to do the best or easiest work ; but 
if any be hard, or seem somewhat mean, do that who 
will, for them it thall lie left undone, or put over to 
some other. So will men, especially great ones, pro- 
fess religion and take up holy duties as far as other 
men of their rank and quality do, and as slauds with 



2:34. 



BAYNE ON EPHESIANS. 



[Chap. 17. 



their worldly reputation ; but to go further, to make 
themselves, as it were, vile in the eyes of the world 
with David, to serve God and undergo the reproach of 
Christ's cross and religion, they like not. If they do 
anything this way, it must be by nigbt, as Nicodemus, 
and in secret. And if it be so little practised toward 
God, it is much more neglected toward men. How 
have men and women of all sorts laid aside here these 
plain weeds of humbleness of mind, and advanced the 
flags and ensigns of pride ! what pranking of them- 
selves with brave, costly, and gorgeous apparel ! what 
delating upon strange and uncouth fashions ! We are 
ashamed of the ancient plainness of our elders, and 
abound in new inventions, and glory in gay outsides, 
wherein but few who exceed not their state and ability. 
What atfecting of titles of honour ! what striving for 
places ! what division and contention hereupon be- 
tween neighbours, families, yea, whole townships ! 
There was not more falling out about anything among 
the disciples of our Saviour Christ than about this. 

And what now-a-davs doth cause more bitter de- 
bate, and what looking for of cap and knee, and chief 
places, not only according to one's degree, but beyond 
it ! what ofl'ence taken if it be not given ! No music 
d.ith please men better th;m the loud sound of their 
own prLiise. And if men have so bad neighbours as 
who will not set them forth, they will praise themselves 
rather than want it. Men can as well bear contempt 
as burning coals in their bosom. What, such a man 
as I, of my parts, my place, to be so slighted and vili- 
fied by such a fellow ! What a storm did Haman go 
about to raise against Mordeoai and all the Jews, upon 
Mordecai's contempt of him ! And do we not make 
all the town ring of it upon every little conturael}' 
ofl'ored, yea, but suspected by us ? And where is our 
serving one another ? We were well contented to be 
served, but not to serve, that others should run and 
ride and go for us ; but if any such thing be requested 
of us, what say we "? Must I be an hackney for every 
man ? must I abridge myself of my lawful liberty to 
please every Jack ? Not to speak of men's aspiring 
unto high things, and meddling in matters above them, 
there is no one thing doth more proclaim the pride of 
men than their disrespect of others, their swelling 
against superiors, base usage of inferiors, emulation 
against equals, striving to keep down and obscure 
others, that they may shine, and the glory of the rest 
be eclipsed and darkened by their splendour. As 
one bucket must go down, that another may rise up, 
so they think that there is no rising for them or up- 
holding of their credit, but with the obscuring and 
suppressing of the honours of others. So far are men, 
as they fable of Castor and Pollux, from communicat- 
ing honours to each other. To conclude, a right 
humble man is a bird of paradise, a goodly creature, 
but very rare. 

Use 2. Let us, then, labour to shew forth this 
humility in all our conversation, and carry ourselves 



humbly toward God and man : ' Now, therefore, as 
the elect of God, holy and beloved, put on humbleness 
of mind,' &c., Col. iii. 12. We cannot without it 
walk worthy of our holy calling. It is a sweet grace, 
a gracious ornament, a goodly piece of that golden 
vesture, wherein the queen stands at the king's right 
hand. Christ, therefore, calls on us to learn it of 
him : Mat. xi. 27, ' Learn of me ; for I am meek and 
lowly in heart,' &c. Till we have learned this of him, 
we have learned nothing of him, or nothing which will 
do us good. And what good shall we have of this ? 
We ' shall have,' saith Christ, ' rest unto our souls ;' 
we shall settle our hearts in peace, and enjoy much 
quietness in ourselves ; for this is the work of humi- 
lity, that it will expel or calm in ns those turbulent 
passions of anger, revenge, hatred, &c., which, like 
boisterous winds, raise storms in our hearts, and dis- 
turb our peace ; and as when the winds are laid the 
air is calm, so will our souls be at rest and peace in 
great wrongs and disgraces, when these passions be 
kept down. Whereas the heart of proud men is as 
the sea, which is of itself of an unquiet disposition, 
and besides doth lie open to winds and storms from 
without, and as there is little or no certain calm in 
the sea, so small quiet in the heart of a proud man. 

Secondly, We shall have the more peace without 
with others ; for whence come contentions abroad but 
for pride ? Prov. xiii. 10, ' Only by pride doth a man 
make contentions,' that is the make-bait. Humility 
is a maker and maintainer of peace, as which is taught 
of love, not to be provoked, but to suffer, bear and 
forbear, in all things. 

Thirdly, We shall be by it the more useful in our 
places and with our graces unto men, for by it we are 
made the more willing to serve. The boughs which 
are best loaden with fruit hang downward, and we can 
with the most ease gather the fruit from them ; high 
trees are commonly fruitless, aud what grows on them 
is hard to come by, it hangeth so high above our 
reach. So have we more good of the humble, as who 
have most good in them, and do stoop to communi- 
cate it to us. Such as are proud have for the most 
part least true good in them, or look so high, that 
the fruit they bear cannot be reached of God's poor 
people. 

Fourthly, I may add the high favour which they 
shall attain unto with God. For to whom doth the 
Lord look, but to the lowly ? Ps. cxxxviii. G. And 
with whom doth ho dwell, but with the humble spirit 
to revive the same ? Isa. Ivii. 15. This is a singular 
privilege, an high dignity, which we may oppose 
against all the fear of contempt, and being neglected 
amongst men ; if we walk humbly, what matters it 
what men esteem of us, if it please the Lord to have 
a more gracious respect of us ? And if he vouchsafe 
to come to visit our poor cottages, our poor lowly 
hearts, it need not trouble us that men pass by us. 
And I dare to say, that Solomon did not more delight 



Ver. 2.] 



BAYNE ON EPHKSIANS. 



235 



to be in his summer palace, the forest of Lebanon, or 
to walk in his goodly gardens, set with flowers of all 
sorts, or orchards iilantcd with trees of all fruit, than 
the Lord doth delight to dwell in, and solace himself 
with, the humble and lowly soul. So of humility. 

The next is meekness. Those are usually joined 
together, and still go hand in hand, as it were. Hu- 
mility is as the mother, meekness as the daughter ; 
that as the root, this as the fruit. No soul can bo 
taeek which is not first humble. 

Doct. And here doth arise the like observation to 
the former, that if we will walk worthy of our Chris- 
tian calling, we must walk in meekness. Here wo will 
follow the former course, and shew, 

1. What this meekness is. 

2. Lay down the grounds of it. 

3. Come to application. 

1. Then, meekness is a virtue or grace planted in 
the heart by God's Spirit, moderating anger, taking 
off the edge of revenge, and teaching us to carry our- 
selves meekly towards God aud men. Firs/, It hath 
the heart for the subject, as had humility ; for as the 
sea is the receptacle of all waters, so is the heart of all 
sanctifying graces. Peter speaks of ' a meek and a 
quiet spirit,' 1 Peter iii. 4. There is no meekness in 
u man until the spirit be meek. A wr.ithful spirit 
Suts on fire the whole man. Secoiidhi, It cometh from 
God's Spirit, the only and common well-spring of all 
spiritual and saving grace. Meekness is one of the 
sweet fruits of the Holy Spirit, Gal. v. 23 ; and that 
wisdom which is gentle is from above, James iii. 17. 
Our spirits are by nature fierce, ' full of envy and con- 
tention,' Rom. i. 29. We must have this meekness 
of spirit from a new nature wrought in us by God's 
Spirit. 

Thinllij, For the effects of this meekness. The first 
general work of it is to moderate and temper our anger, 
that it do not exceed the due limits, nor burn with too 
hot a flame. A wise man doth defer or stay his anger, 
saith Solomon, Prov. xix. 11 ; and the praise of Moses' 
meekness, who in this did excel all men on the face of 
the earth, was, that when Aaron and Miriam did mur- 
nmr against him, did vilify him, and equal themselves 
to him, he was not provoked to wrath against them. 
It is, I say, in moderating anger, not in utter rooting 
or razing it out ; for it is so planted in man's nature, 
as that it is of good use, even in our Christian course, 
to resist and put away such impediments as oppose us 
in it. And therefore afterward, in the 2Cth verse, the 
apostle doth give leave to be angry, so we sin not in 
our anger ; and Moses, who was the meekest man in 
his days, was angry at the golden calf of the Israelites, 
Exodus sxxii. 19. Yea, our blessed Saviour, who was 
a lamb for gentleness, at the wlful hardness of heart 
of the Jews, Mark iii. 5. Aflections in the soul are 
as winds in the air. Now, the winds are troublesome 
three ways : 

(1.) When they blow not at all, or are too calm, 



then the seafaring man must lie still, or can make 
small speed on his voyage. 

(2.) When they blow against us, then they make 
the progress of the ship heavy aud laborious, or en- 
danger to drive it back. 

(3.) When they are too boisterous, for then by their 
violence the ships are sometimes overwhelmed with 
waves, sometimes dashed against rocks, and cast on 
quicksands. So it is with anger and other affections ; 
they are sinful three ways : 

(1.) If they stir not at all, or be", slack ; for hereby 
men are cold in God's cause, and sluggish in theft 
journey towards heaven. 

(2.) When they rise up against God and goodness, 
and provoke us to set ourselves against piety, to oppose 
and persecute it ; for then they utterly hinder us in 
our journey, and carry us back to hell-ward. 

(3.) When they are too violent ; for then they oft 
carry us headlong unto evil, or miscarry us in the 
doing of good that it turncth unto evil. This, then, 
is the work of meekness ; for anger, that as it giveth 
it leave to arise and kindle when and where it should, 
so it doth guide and moderate it that it keeps its 
bounds, and become not sinful anger in setting us 
against good, or making us to exceed measure even 
for good itself. 

Secondly, more particularly, meekness towards God 
shews itself in these three things : (1.) It doth receive 
and willingly subject itself wholly to the word of God, 
whether it speak good or evil to a man, whether it 
reprove or commend, threaten or comfort : James i. 
21, ' Receive with meekness the word ingrafted in 
you,' as did good Hezekiah, who, when by the pro- 
phet Isaiah he was told of the spoil that should be 
made of his treasures, wherein he had too much 
boasted, and the captivity of his posterity, did not in 
wrath boil against it, but stooping an 1 yielding to it 
said, ' The word of God which thou hast spoken is 
good,' 2 Kings ii. 19. 

(2.) It stoops unto and quietly takes upon itself the 
yoke of Christ, and shakes not off the most strict pre- 
cepts of the gospel, nor declines the most severe 
courses of mortification, though they cross the flesh, 
restrain our liberty, and keep us short of our profit, 
ease, and such like things which please the flesh, but 
undergoeth all without murmuring or reasoning. And 
so Christ aflirms it to be a part of meekness to take 
his yoke, and to find it easy, JIat. xi. 20, which they 
that want this tamo and meek spirit cannot endure, 
but storm at and struggle with all their might to cast 
ofl': Ps. ii. 2, 'Let us break their bonds, aud cast 
away their cords from us.' 

(3.) Thirdly, Meekness doth not in a distempered 
manner fret at God's corrections and works, though they 
cross him, but patiently doth bear them, as the good 
thief on the cross. Dost thou not fear God ? saith he, 
to his fellow. ' We are here justly, and suffer things 
worthy of what we have done,' Luke xxiii. 42. Wheroia 



236 



BAINE ON EPHESIANS. 



[Chap. IV. 



the prophet Jonah much forgot all meekness, whom 
when the Lord crossed in not destroying Nineveh 
according to his preaching, and in smiting of his 
gourd, in whose shadow he so much delighted, was 
all in a chafe, and in this rash anger did justify him- 
self, and fearfully contest with the Lord, Jonah iv. 
As beasts which are tamed and subdued by man are 
ruled by the words and voice of their master to turn 
this or that way, to do this or that, take on them 
quietly saddle or yoke to do their work, bear blows 
and strokes at their hands with fear and submission, 
which those that are wild and fierce will not endure, 
but at such things are enraged and turn against those 
which shall ofl'er them ; so is the behaviour and dis- 
position of meek spirits toward the Lord, to submit 
themselves to his word, yoke, and judgments, in all 
quietness of roind, against which the wrath and stomach 
of carnal and unmeekened spirits doth arise and rebel. 

Next, it appears also towards men in three things. 

(1.) It keeps us from seeking revenge and requit- 
ing evil for evil. ' Thou shalt not avenge,' Lev. xix. 
18 ; and ' resist not evil,' Mut. v. 39. ' Not aveng- 
ing yourselves, but give place to anger,' Rom. xii. 19. 
This was the meekness of our Saviour Christ : 1 Pet. 
ii. 23, ' Who being reviled, did not revile again, and 
suffering much wrong did not so much as threaten.' 
Clean contrary to that furious Lamech, Gen. iv. 28, 
who did threaten that if any man wronged him, he 
would cut and slash and make him dearly to abide it. 

(2.) It makes us placable and ready to forgive 
wrongs, ' forgiving one another,' as it followeth verse 
82. There may be a ceasing from revenge where 
there is not a forgiving of wrong, but some bitter 
mindfulness of it. Meekness, therefore, doth not 
only call us off from revenge, but move us also to for- 
give. And, therefore, Christ doth admonish his dis- 
ciples to forgive their enemies, and that oft, even unto 
seventy times seven times. Mat. xviii. 21, 22. But 
without breach of meekness we may seek amends by 
due course of justice, so it be without malice against 
the person, and desire of revenge for such dnmage as 
in our names or estate hath been done unto us. Of 
which more distinctly hereafier. 

(8.) Lastly, Meekness will for peace' sake part with 
much of its right, and will be content to redeem peace 
and quietness with yielding far, so it be not too much 
to his damage and hurt in state and name, and be not 
against his just liberty in Christ, to bring him in 
bondage unto men. How much doth meekness make 
Abraham, which was the elder and greater person by 
odds, give way to Lot, when he gives him the choice 
of the way, for peace' s;ike, and he would take what 
Lot should leave, Gen. xiii. 9. Which meekness was 
likewise in Paul, who could say, that the Galatians 
had done him no wrong, in much manifest wrong of 
slighting him and preferring false apostles before 
him. Gal. iv. 12. 

But by the way take these cautions : 1 . That meek- 



ness doth not so blind us, or make us so supine, as 
not to search into the causes and reasons of things, 
without knowledge of which no virtue can aright 
exerciee its office or keep the right stroke. As a good 
musician ought to know when he must strike the 
string of lower sound, when of an higher ; so a wise 
Christian must know where is place for meekness, 
where for zeal and holy anger, which cannot be done 
unless he set himself to know and weigh the causes 
and circumstances of things. 2. Nor doth it make a 
man so ready to yield or bear in matters of God's 
glory as in his own things. To yield of God's right 
to keep peace with men, is cowardly treachery ; and 
not to be stirred in God's cause, and at his dishonour, 
is not the part of a meek, but of a dull, cold, and 
sluggish spirit, such as is taxed in old Eli, who, when 
he should have thundered at his sons for their notori- 
ous wickedness, yea, have sharply punished them, did 
only in a puling cold manner expostulate with them : 
' my sons, why do you these things ? and how is 
it that I hear these evil reports of you ?' 1 Sam. ii. 
23. As in Moses there was meekness above all men, 
so zeal for God had its free course ; and though he 
would yield much of his own right, as to Pharaoh, 
when thou wilt require me to pray for thee, Exud. 
viii. 9, j'et in God's right he would not yield that an 
hoof of the cattle should be left behind, Exod. x. 2G. 
And though in his own injury he was not stirred. Num. 
xii. 2, 3, yet in God's dishonour his holy anger was 
so inflamed, that he brake the tables of the covenant, 
ground the golden calf to powder, cast the dust into 
the water, and made the people to drink of it, yea, 
and caused many of his idolatrous people to be slain, 
Exod. xxxii. 

Nor, thirdly, doth it let us to seek the due amend- 
ment of a brother in his sin, by reproof or any other 
course, but rather direct us how we should perform 
it. ' If a brother be fallen by an occasion,' Gal. vi. 1, 
the apostle doth not bid that out of the spirit of meek- 
ness we should let him lie, and for fear of being some 
grief to him, or displeasing him, not admonish him, 
but that we should 'restore him,' and do what we did 
to that end 'with the spirit of meekness.' It were 
small meekness or mercy to let a man lie, that by a 
fall hath broken a leg or put a member out of joint, 
and not set hand to cure him, for fear of putting him 
to pain, or moving him to anger ; hut as out of pity 
we were to take him up, and endeavour our best to 
restore him, so this must be done with a tender hand 
and gentle usage, as his case doth require it ; so is it 
in restoring a brother fallen by sin, from which meek- 
ness must not hold us back, but advise us how to go 
about and order that work. Finally, therefore so it 
is that none can be a right Christian who is not in his 
measure furnished with this virtue, and other of like 
nature. But there fall ont times and places where 
they must lie still, and the exercise of them suspended, 
that other virtues may the more fully do their office 



Ver. 2.] 



BATSE ON EPilESlAXS. 



237 



and take their turn ; oven as to make good music, all 
the strings must be in tune, but it is not for all still 
to sounii, but some at some time must bo still and 
silent, that others may do their p:irt, and their sound 
be heard. 

2. Now for the grounds of meekness, we may gather 
these out of the Scripture : (1.) The example of our 
blessed Saviour, Mat. xi. 28, ' Learn of me, for I am 
meek,' &c. For if there were such meekness in him 
vrho is the Lion of the tribe of Judah, the God of 
glory, as that he bare much scornful and contemptuous 
usage without any least motion of wrath or revenge, 
yea, so that he prayed lor his enemies, and for peace 
yielded of his right, and paid tribute whereas he was 
free. Mat. xvii. '27, what meekness should we strive 
for and frame ourselves unto, who are silly grass- 
hoppers and crawling worms of the earth, baser by 
sin than baseness itself! 

(2.) God's kind and gentle dealing towards us. We 
have, and do oft and hoino.isly offend him, whom yet 
we have found so kind and good as to forbear his 
wrath, to withhold revenge, yea, so gracious as to 
pardon and forgive us. What we have found the Lord 
toward us, wo must be toward our brethren that do 
offend us, and practise to^vard them the same gentle- 
ness and meekness, ' forbearing one another, and for- 
giving one another, even as God for Christ's sake 
forgave you,' ver. 32 ; of the which there is so much 
the more reason, by how much there is the more dis- 
tance between God and us. He is the blessed Creator, 
of infinite glory and majestj', we his poor and weak 
creatures. Can he then forbear and forgive us ? and 
cannot we our fellow-creatures, and fellow-servants ? 
Our sins against him are of an infinite and invaluable 
nature, the trespasses of our brethren against us small 
offences and trifles in comparison. Can he remit such 
heinous and great matters '? And do we stick at slight 
and trivial matters ? If we do, we cannot but before- 
hand give sentence against ourselves. See parable, 
Mat. xviii. 28, &c. 

(3.) We must bethink ourselves what we have been 
in former times, that none are so bad in themselves 
or toward us, but that we have been in former times 
everj' way as bad, and deserved as ill . ' Set not thy heart,' 
saith Solomon, Eccles. vii. 21, 22, ' to take ofl'ence 
at every evil word which is spoken against thee ;' and 
why ? ' Thy heart knows that thou hast spoken as 
bad of others,' and so done as bad to others. Shew 
all meekness unto all men, whosoever and howsoever 
they deal with thee. And why ? It follows : the time 
was when ' we also were fooUsh, disobedient, living in 
maliciousness and envy, hateful and hating one 
another.' What, dost thou wonder that others are 
so bad, when thou hast been as bad thyself ? Art 
thou angry that men thus and thus wrong thee, when 
thou hast been in thy time as perverse and unjust to- 
ward others? Dost thou not see in them a picture of 
thy own old manners ? Thou didst think it reason 



then that men should be meek and gentle towards thee, 
and is it not as much reason that thou be so toward 
them ? Thou canst not be rough and severe against 
them, storm and chafe at them, but thou must con- 
demn thyself. Wherefore praise God, who hath put 
thee in thy right wits, and brought thee to a sound 
mind, to sit peaceably at the feet of Christ, and out of 
pity have patience with them who are yet distracted 
with that spiritual frenzy with which thou sometime 
wast distempered. 

(4.) We are to consider ourselves, that we are frail, 
and may fall as well as others, and so shall have need 
of the same meek and gentle dealing from others wh'ch 
they now desire of us. ' If any be fallen through in- 
firmity, restore him with the spirit of meekness :' so 
is St Paul's advice, and why ? ' Considering thyself, 
that thou also mayest be tempted.' There is his 
ground and reason. If thou wert sure thou shouldst 
stand fast and not fall, thou mightest perhnps be the 
more rough, and give way to thy choler against others; 
but since the case is so that thou standest but on 
slippery ground, and mayest fall, and give ofl'jnce to 
others, be kind and gentle to such as provoke thee ; 
he hath need of thy pardon and patience to-day, thou 
mayest have need of another tomorrow. If thou deny 
thine to him that off'endeth thee, what canst thou look 
for but the same measure at another man's hands ? 
If children play together, and one casually or at un- 
awares fall in the dirt, do the rest thereupon rate, 
chide, and fall out with him ? No, but pity him, and 
help him, for it might have been, they think, their 
own case, and how soon it may be they know not ; so 
should we, on the like ground, shew the like meakness 
and gentleness one to another. 

Use 1. Now let us consider whether we shew this 
virtue to God and man. 

(1.) To God in his corrections, he that taketh in 
his word or instruction which he giveth ; he is a happy 
man, that may not say with the prophet, he hath been 
under God's hand, 'as the horse or mule,' without 
understanding, Ps. xxxii. 9 ; for as we cast out the 
heel, when prosperity like provender prick us, so we 
are froward and moody when adversity doth befall us. 
For his word, which should be 'received with all meek- 
ness,' James i. 21, we, when it doth touch us, are full of 
passion, inwardly fret, and are distempered; like proud 
flesh, if it be fingered never so gingerly, it bleedeth. 

(2.) Toward men, how boisterous in our dealing ! 
how perverse to be wrought upon by others ! If we 
be provoked a little, how waspish ! All in a chafe or 
mal-conteuted silence, never having done with a thing. 
Nay, we have such galls of bitterness in us, that often 
a man is so fretful, that in the mood he eateth his own 
liver, and in a manner becometh his own hangman. 

Use 2. We must therefore pr.ay to God to turn us, 
and to mecken onr hearts ; we must be stirred up, 
ministers of the word to deal meekly, as Paul exhort- 
eth Timothy : 2 Tim. ii. 25, ' Instruct with meekness 



238 



BAYNE ON EPHESIANS. 



[Chap. IV. 



those that are contrary minded ;' for ' the word of 
meekness pierceth the bone,' Prov. xxv. 15. We 
must yield ourselves quietly to God correcting ; we 
must, like good Hezekiah, in meekness receive his 
word, and say, ' It is good,' be it never so bitter ; we 
must labour not to give place to passion, nor suffer 
ourselves to be exasperate, but bridle our hasty and 
immoderate displeasure : Mat. v. 5, ' Blessed are the 
meek, they shall inherit the earth.' And as we must 
do it always, so principally when something doth 
solicit us to wrath ; for the devil is good if he be 
pleased ; we must not say we love quiet, but cannot 
endure to be crossed. The world doth count this 
effeminate softness and sheepishness, but it is better to 
I e like Christ, that lamb of God, though reckoned as 
sheep, than in a ruffian-like taking on to resemble 
Satan. This is such a grace as doth beautify the soul 
in the eyes of God above all other trimmings : 1 Pet. 
iii. 4, ' The ornament of a meek and quiet spirit, is a 
thing in the sight of God of great price ;' and therefore 
the apostle Peter exhorteth women that are careful and 
curious about outward ornaments, to deck and adorn 
themselves with this grace of a meek and quiet spirit. 
By this meekness of spirit the soul finds rest in the 
greatest troubles and atilictions ; for when afflictions 
befall a man, they do not so much trouble and disquiet 
him as doth the pride and impatience of his own heart, 
his own unruly and disorderly lusts which fight against 
the soul, these make the atfliction heavy, and make 
him grievous and offensive to others. Now this meek- 
ness gives a man a peaceable and quiet heart in himself, 
and a peaceable and quiet conversation toward others, 
because he hath spent the strength of his heat and 
choler upon his sins and corruptions, to mortify and 
subdue them. 

With loiir/siifferiiifi. This is the third virtue whereby 
a Christian is fitted to walk worthy his calling ; where 
observe : 

Doct. Whosoever will walk worthy his calling, must 
labour to shew forth longsuffering. This is a virtue 
wrought by the Spirit, as the former, which doth make 
us hold out in evils his Spirit* not broken ; for God 
doth put his children not only to trials, but doth prove 
them at length, to see how they wiU hold out. Now 
this grace, which doth make us possess our souls 
patiently, though we cry, ' How long. Lord ?' is long- 
suff'erance ; when evils assail us, to break us by way 
of despair, provoking indignation. In this the saints, 
through strength of lusts and temptations prevailing, 
have ofttn failed, as Job and David, as you may see, 
Ps. xxxix. 4, there was a want of longsuffering. St 
Paul, on the other side, doth set forth himself an ex- 
ample of it, 2 Cor. vi. 5-7, ' In much patience, in 
afflictions, in necessities, in distresses, in stripes, in 
imprisonments,' &c. He ' let patience have her per- 
fect work,' James i. 4, in midst of many evils. 'This 
is not a counterfeit bitingf in of anger, but a continu- 
* Qu. ' with spirits ' ?— Ed. t Qa. ' bitting ' ?— Ed. 



ance of true patient bearing our crosses. To hft up 
a quarter of wheat or two were rare strength, though 
one should stand under it but a while, but to carry it 
four or five miles were a token of tenfold strength ; 
so to bear our burdens any time is a fruit of glorious 
strength, but to carry them at length argneth treble 
virtue. ' We have need of patience,' saith the Scrip- 
ture, Heb. X., so of ' longsuffering.' A porter, whose 
calling is to bear heavy burdens, had need of shoulders ; 
so we, who are called to bear many afflictions, had 
need of longsuffering ; so deep are our stains, that 
they will not come out unless we be long douched in 
those waters of afflictions, which maketh God many 
days continue our evils. Now, how shall we be able to 
hold out under long afflictions without longsufferance ? 
The grounds of it are, 

1. The conscience of our own sin, as deserving all 
evil : Micah vii. 9, ' I will bear the wrath of the Lord, 
for I have sinned against him.' 

2. Hope, for this is a walking staff' which doth save 
the soul from many a fall, which keepeth the heai't 
from fainting : Micah vii. 8, ' Though I fall, I shall 
rise.' 2 Sam. xvi. 12, David suffered with patience 
the revilings of Shimei, for, saith he, ' It may be that 
the Lord will look on my atfliction, and requite good 
for his cursing this day.' 

3. To consider the examples of God, of Christ, of 
the prophets : Exod. xxxiv. C, ' God is slow to anger,' 
great in patience, bearing us year after year, forty 
years long, Heb. iii. 9. Christ endured to the end, 
Heb. xii. 2. You have the prophets an ensample of 
much patience, James v. 10. 

The cause that doth work it is the strength of the 
Holy Ghost : Col. i. 11, ' Being strengthened with all 
might, according to his glorious power, unto all 
patience and longsuffering with joyfuhiess ;' for this 
virtue is a branch of spiritual fortitude, as meekness 
is of temperance, and humility of modesty. 

Use 1. This therefore doth not only rebuke those that 
are short spirited, but even such as have a semblance 
of this virtue, such as outwardly can seem to take 
things indifferently, but inwardly they boil with malice 
and revenge : such as Absalom, 2 Sam. xiii. 23, who 
could carry his grudge two years together. Such as 
Simeon and Levi, who, though they seemed patient, 
yet were full of revenge, Gen. sxxiv. And here many 
theu' words may witness against them that they are 
not acquainted with this ; for they say, that if they 
should put up iujuries still, they might make them- 
selves pack-horses, and bear till their backs break ; 
they should never be without injuries oflered. This is 
the devil's oratory dissuading from this duty. 

Use 2. In the second place, we must be stirred up, 
considering our sinfulness and God's longsufl'erance 
towards us, to shew forth longsufl'erance towards 
others. If the husbandman, for commodities and 
fruits of the earth, doth wait with long patience the 
appointed season, James v. 7, how much more should 



Ver. 2.] 



BATKE ON EPHESIAKS. 



239 



we for such a harvest of glory, as that to which we 
are called ! 

Forbearing one another in love. Doet. Observe here, 
what is a duty beseeming Christians, continual sup- 
porting one another. For opening of this we must 
consider, 

1. What it is to support. 

2. In what regards, or what sins are to he supported 
by us. 

First, We support one another when we keep one 
another from falling: this you may read. Acts xviii. 
14, ' If it were a matter of wrong or wicked lewdness, 
reason would that I should boar with you :' Col. iii. 
18, ' Forbearing one another, an^'J/nvoi a.y.Kri\!i», and 
forgiving one another.' 

- Secondly, When we bear one with another Icing 
fallen. For the first, we must do as stones in the wall, 
one holds up the other. So we, being living stones of 
righteousness, must prevent, by bearing up each other, 
the falls that might overtake us. This is done when 
we are careful no way to scandalize our brother : 
1 Cor. s. 32, ' Give no oll'ence, neither to Jew nor 
Gentile, nor to the church of God': Rom. xv. 1, 2, 
when we studj' not to please ourselves, but to please 
our brother. For example, I know my Christian 
brother, if I should do some things, which I have 
liberty to do, would take offence, through WL='akness, 
by reason of his frowardness, or jealousy, or stomach- 
fulness, which if I discern in him, here I must sup- 
port him, not provoke him : but in the things wherein 
I am free, make myself his servant for his good. This 
was Paul's rule, 1 Cor. ix. 19, 'Though I be free from 
all men, yet have I made myself servant unto all men.' 

In regard of sins which do escape him, they are of 
two sorts, either doubtful or apparent. In doubtful 
ones, I must support or bear up my brother, by giving 
him a good construction, as far as wisdom and charity 
may atJ'ord. In such things as are apparent, I must 
support mj- brother, sometime with holy connivancy, 
winking at things I see, not taking notice of all I he- 
hold : Eccles. vii. 10, ' Be not just overmuch.' For 
such as will make a matter of everything they see, are 
like those that upon every sore finger will tr}' surgery, 
who make wounds of such things as would have wore 
away as they came, had they let them alone. In such 
sins as we take notice of, we must support our brother: 

1. By faithful and loving admonition. 

2. By forgiving him, as Cluist hath forgiven us, 
Col. iii. 13. 

3. Bj' covering his sin and weakness from the sight 
of others. We put honour and cover the parts of the 
body less honourable ; we must be good Shems, cover- 
ing the nakedness of our fathers and brethren. 

Use 1. Now, it is far otherwise with us. For, 1, 
instead of pleasing the weak brother, we set light by 
doing that which we foresee will not be well taken, 
we say. Why, if he bo offended, he maj' thank him- 
self. He takes offence where none is given, I hope I 



am not bound in these cases. Yes, thou art bound 
to make thyself a servant in the things wherein tliou 
art free, if it be to support thy weak brother. 2. For 
construing things favourabi}', wc will, where the words 
of a man have nothing, be harping at his meaning, 
and condemn our brother for that we know not, rather 
than support him by a favourable construction of that 
which is doubtful. 3. For connivancy, many cannot 
wink at anything. 4. For admonishing their brother, 
thc}' will not venture the loss of his favour. 5. For 
pardoning, many can never forgive till they have re- 
venged. 6. For covering any infirmities of our 
brethren, many make table-talk and delight to be dis- 
coursing of other men's wants and failings; like flesh- 
flies that aro alwaj's sitting upon the sores of their 
brethren. 

Use 2. In the second place, we must learn (o 
practise this Christian duty of bearing and forbearing 
one another, yea, and that not to seven times, but to 
seventy times seven times, as Christ oxhorteth us. 
Mat. xviii. 22. And if we consider either what we 
have been, and what we have done, or what wc may 
do, it would persuade much with us, Titus iii. 2, 3, 
Gal. vi. 1 . 

When we are wronged and injured by others, wo 
must consider and know it is by God's will and pro- 
vidence, so to abase us and humble us. God bids 
Shimei curse and revile David, 2 Sam. xvi. 10; if God 
will thus exercise our patience, wc must not resist, nor 
return like for like, hut be meek and patient towards 
all. 

Again, if men have infirmities and weakness that 
displease us and agree not with our wills, we must 
not be so proud as to rage and be discontented, be- 
cause we are crossed, but meekly and patiently bear 
with their weaknesses and infirmities: Rom. xv. 1, 
' We that are strong ought to bear the infirmities of the 
weak, and not to please ourselves.' It argueth pride 
when we will bear with nothing contrary to our will 
and liking. 

1. Consider what is thy will, that thou shouldst 
prefer it before God's will '? It is God's will that such 
infirmities, weaknesses, and wrongs, shall be in thy 
brother. 

2. Again, know this, that they are more contrary 
to God's law and will than to thine, and yet God 
suffers sinners with long patience. 

3. Christ would not please himself, Rom. xv. 8, 
but as it is written, ' The reproaches of them that re- 
proached thee fell on me.' Because therefore we are 
proud, and exalt ourselves above God and Christ, and 
our wills above theirs, therefore are we so impatient. 
Let us therefore labour in love and mercy to pity, and 
to bear with the infinnities of our brethren. A mother 
by love can bear with many scapes, infirmities, and 
weaknesses in her children, which are displeasing and 
contrary to her will. It is nothing but self-love and 
pride of heart that makes us so impatient. 



2 to 



BATXE ON EPHESIANS. 



[Chap. IV. 



Ver. 3. Endeavouring to keep the uiiitij of the Spirit 
in the bond of peace. 

Here the apostle prescribeth unto them the way 
■nliereby tbey shall attain to the practice of the fore- 
named "virtues and graces, by which their calling and 
holy profession shall be made glorious and amiable in 
the eyes of all men, and that is, a dihgent care and 
endeavour after unity and Christian concord one with 
another ; he would have Christians to be of one mind, 
or to mind one thing, to be of one heart. Observe. 

Dod. Christians should strive to come as near as 
possibly they can to the unity of faith, religion, or 
opinions. This the apostle doth by a strong argument 
here enforce ; for he doth beseech them by virtue of 
this bond to walk worthy of their vocation ; and how 
should that be ? 'In all longsuffering and lowliness 
of mind, supporting one another in love, endeavouring 
to keep the unity of the Spirit in the bond of peace.' 
Unity of the Spirit is it he persuades unto. 

Lowliness of mind and patience will bring men to 
unity, as pride, self-love, and impatience, doth make 
men easily dissent iu affection, and in opinion. 

The apostle elsewhere presseth this exhortation. 
Philip, ii. 1-3, Paul doth conjure them, ' If there be 
any consolation in Christ, any fellowship of the Spirit, 
if any bowels, any mercies, fulfil ye my joy, be like- 
minded, having the same love, being of one accord, 
of one mind.' 

And in the same epistle, chap. iii. 15, 16, ' As 
many as are perfect, be like-minded, and if anything 
ye be otherwise minded' (for all have not one light to 
see by, all not one measure of grace, all not of like 
time, all have not received the same influence of the 
Spirit), yet be patient, ' God may reveal it unto us.' 
Satan strives nothing more than to disband the church ; 
we being knit by sinews, if he can but cut the sinews 
of love and doctrine, and cross it, he hath enough. 
And as light vapours and exhalations, being drawn 
from the earth, come down with great tempests, so 
from differences in opinion (if there be not a great 
me.isure of grace) do proceed oftentimes great storms 
and tempests of wrath and envy. Study for unity of 
Spirit : it is a fruit of the flesh to make division and 
separation : 1 Cor. iii. 3, ' Whereas there is among 
you envying, and strife, and divisions, are ye not car- 
nal, and walk as men ?' They were sorted, some to 
this minister, some to that, some of Paul, some of 
Apollos, some of Peter. Are ye not carnal ? 

Obj. But you will say, What lets us ? How may 
this be avoided ? 

Ans. The apostle gives us a rule that will go 
throughout: Philip, ii. 3, 4, 'Let nothing be done 
through strife, or vain-glory, but in lowliness of mind, 
let each esteem other better than themselves.' Lay 
down a striving spirit, then there will be unity ; for 
then they will understand one another, or bear one 
with another, till God make it clear to both. Another 
let to this unity of spirit is vain-glory. Some men 



be so choleric and hot, that no man can have peace 
with them except they be just of their mind. Lay this 
down, it is a fruit of the flesh. It is the glory of 
some, taking up some error, he must not lay it down. 
It is not (as a divine saith) in striving for God's truth, 
as in other conflicts; one conquers, and the other is 
foiled and overcome ; but to be conquered and to con- 
quer is honourable to both. For a man to be overcome 
in that he should yield unto, is a mercy of God to 
him. Oh this vain glory ! that men think it a shame 
to lay down anything they once have taken up ; though 
God have made the contrary clear, they will not lay 
it down, lest it be said they turn back. This vain- 
glory is the nurse of contention. If we will labour for 
unity of judgment and of spirit, we must overcome 
this neck-break, that is, vain-glory and a striving 
spirit. 

The apostle gives other caveats against it : Philip, 
ii. 3, 'Let eich esteem other better than themselves.' 
This inestimation of other men's graces and gifts, as 
though they had nothing, this makes us dissent in 
affections. Though there be many failings and wants 
in our brethren, many infirmities displeasing to us, 
and many things difl'ering from us and contrary to us, 
yet let not any of these make a diff'erence of our 
minds, and spirits, and affections, one towards another, 
but that we will repute, judge, account, and affect one 
the other, as saints and brethren ; love one another 
as the children of God, notwithstanding these infir- 
mities, and let that one Spirit of God which is in us 
all, guide and rule all our thoughts, desires, and affec- 
tions, one towards the other, as brethren. And think 
it not a matter of reputed honour to make contentions ; 
it is easy to take them up, not so easy to lay them 
down ; easy to take up quarrels, not so easy to renounce 
them ; it is easy to knit knots, not so easy to untie 
them; easy to find faults, not so easy to amend them. 
Some make it their work to pick quarrels, quarrelling 
at the ministrj', at the church, at the doctrine, at the 
government, and think they carry a great deal of 
reputation ; in the mean time leave their own callings, 
having little to do, and take themselves to this. Alas ! 
these men have lost themselves in this way. Is this 
the way of a Christian ? Let us understand ourselves 
better, and what may be made good bj' interpretation, 
take it for conscience' sake, and not as some do, take 
up quarrels and will not lay them down. Labour for 
unity of spirit, and let no man think that to be his 
glory which is his shame, but endeavour for unity in 
Christ, for the Christian faith and for the church of 
God ; this shall bo our glory, for this is the will of 
God, that we live in unity of the Spirit. 

Doct. 2. The second thing to be marked is this, that 
it is not enough for us to entertain agreement, but we 
must give diligent endeavour to compass it and con- 
tinue it, ' studying to keep the unity of the Spirit ;' 
' If it be possible, as much as in you lieth, have peace 
with all men,' Rom. xii. 18 ; ' Follow peace with all 



Ver. 3.] 



BAYNE ON EPHESUNS. 



241 



men,' Ileb. xii. 14 ; and tho psalmist, Ps. xxxiv. 14, 
' Seek peace and pursue it.' llo that is not a man of 
peace is not a man of God. 

Iteason 1. Tho apostle tells us, James iii. 17, ' tho 
wisdom which is from above is first pure, then peace- 
ahlo.' Ho had said before, ' If ye h;ive bitter oiivyinf^ 
and strife in your hearts, glory not ; this wisdom id 
not from above, but is earthly, sensual, and devilish ;' 
that wisdom wherein a man is wise to himself, and re- 
proves and contemns others, and hath envy and 
malice. It comes not from heaven, but is a bastard; 
it is the daUf,'htor of the earth, it is sensual, proceeding 
from tho corruption of nature. Yet we are not at the 
right father; it is (/ci'iV/s/i , of the devil, the father of 
all evil. And then he goes on, ver. 18, ' the fruit of 
righteousness is sown in peace, of them that make 
peace.' Let no man, then, think himself to have the 
wisdom of God, that is not peaceable. 

ErasoH 2. We must study for this unity, peace, and 
concord, because there is that bred in the bone, and 
dwelling in us, that is prone to dissension, the seed of 
schism : Gal. v. 20, 'Hatred, debate, emulation, wrath, 
env}',' itc. And St James tells ns, chap. iv. 5, ' The 
spirit which is in you lu|teth after envy ;' that is, the 
corrupt disposition of man's natural frame and temper 
of spirit caiTieth him strongly to the execution of his 
envious and malicious purposes and desires. 

Reason 3. Tho envious man (the devil) doth most 
diligently watch to sow his tares of dissension. Even 
Paul and Barnabas are set at variance, Acts xv. 39 ; 
and in all the churches which the apostles planted, 
there were rents and schisms soon hatched. 

Reason 4. Again, it is a comely thing, Ps. exxxiii. 1, 
and a credit to rehgion : ' Behold how good and plea- 
sant a thing it is to see brethren to dwell together in 
unity.' 

Reason 5. Lastly, God takes to himself the title of 
the God of peace, 2 Cor. xiii. 11, as well as of con- 
solation : ' The God of peace be with you ;' Rom. xv. 
83, ' Tho God of peace shall tread Satan under your 
feet.' The Lord by his Spirit never begat an unpeace- 
able spu'it. Tho Son of Gnd also is called ' the 
Prince of peace ;' so that in these considerations we 
must bend our best endeavours that we uphold the 
Christian concord when it is begun. 

Use. Here many may bo reproved : those who de- 
light to sow strife and contention, firebrands of Chris- 
tian society, who are so far from endeavouring and 
studying for unity and concord, that thoy fly from it. 
Such is our waywardness often, that the more we are 
sought unto, and entreated to be at peace, we are so 
much the worse and further oil'. Many idle ones, that 
will say they love peace as well as any, and would not 
live at discord, yet they will not friendly debate mat- 
ters, nor break the neck of that which occasioncth the 
discord ; nay, they will proudly stand upon terms : 
Let them seek that are in fault ; I take not myself 
bound, unless I know wherein I had ollended. 



But yon are bound, though you have done nothing 
against him ; yet if he have anything against you, to 
repair to him, and so much as in you lieth, not to sit 
still, but to follow peace and pursue it when it flies 
from you. 

Use 2. It must teach ns our duty. We must dili- 
gently endeavour to get and maintain Christian con- 
cord ; yet in the Lord we must so far seek peace with 
man, as that we do not make war with God, and therefore 
the apostle joineth peace and holiness together. Peace 
must not bo taken with loss of purity and holintss. 
Men would thus thrust peace upon us, and say. Then 
wo must have pence with Rome. God forbid ! 

Many abuse these sentences, 'Blessed arc the 
peacemakers,' ' Endeavour after unity.' What then? 
Therefore we must not trouble the peace of the 
churches by impugning doetriuo or ceremonies, but 
suspend, tolerate, and conform in such things. This 
was the plea of the politic papists when first their re- 
ligion was rifted. But two things must be answered. 

1. That it is not every agreement, but a union of 
the spirit which we must seek ; not a concord in error, 
or idolatrous worship. 

2. We must seek, so much as in us lieth, not to do 
ill, that good may come thereof, which we should do if 
we should prefer, tranquillity, before the confessing of 
God's truth to his glory, or the keeping ourselves un- 
spotted of the garment defiled. 

A man may buy gold too dear. Some of you have 
read the story of old Hosias, who, for subscrbiug to 
that flexible word o/xo/oj, was so gi-ieved after that it 
brought his grey head with sorrow to the grave. 
Beside, the right way of making union is set down, 
Luke i. 17, by ' turning the disobedient to the wisdom 
of the prudent,' by making the prophets and apostles 
acknowledge us as conformable to them. 

Docl. Thirdly, It is to be marked, what is an ex- 
cellent mean of holding concord. Even this, to be of 
a peaceable afl'ection, to be peaceably disposed. For 
this is like a chain that will not let it start from us ; 
and if haply it be a little departed, it will fetch it 
back again presently. 

For a peaceable affection, 1, will give no occasion 
of breaking the peace, but will say, as Paul doth in 
matters of things indifterent, 1 Cor. viii., ' I would 
rather never eat tlesh than oficnd my brother.' 

2. A peaceable disposition will frustrate provoca- 
tions to discord, that they shall not have their purpose. 
■When flint lighteth on wool, there cometh forth no 
sparkle. Love ' will not bo provoked,' 1 Cor. 
xiii. 5. 

3. A peaceable disposition will give and forgive any- 
thing, and so buy peace after a manner ; as of Issachar 
it is said, ' He loved peace, and tasted it was sweet,' 
Gen. xlix. 15. What followeth ? ' He gave his shoulder 
to bear,' and would part with his money rather than 
forego his quiet privacy. So it is with us as Gen. xiii. 
8, 9, ' Let there be no strife, I pray thee, between me 



242 



BATNE ON EPHESIANS. 



[Chap. IV. 



and thee, &c. Is not the whole land before thee ? j 
Sepai-ate thyself from me : if thou wilt take the left 
hand, I will go to the right,' &c. Here we see in 
Abraham that a peaceable afl'ection will part with his 
own right rather than give place to dissension : 1 Cor. 
Ti. 7, ' Verily it is a fault among you ' (saith the 
apostle), ' that ye go to law one with another ; why 
do ye not rather sutler wrong ?' Two hard things 
cannot make a wall, but a soft and a hard thing ; no 
more can two hard hearts that will yield to do no- 
thing. 

Use. If, therefore, we desire concord, get peaceable 
dispositions, a blessed thing ; ' and if any lust to be 
contentious, remember that we have no such custom, 
nor the churches of God.' 

Quest. But how shall we get and maintain peace ? 

Ans. 1. Take heed of giving ofl'ence, for as a spark 
causeth fire, so do offences cause strife : Prov. xv., 
' Grievous words cause strife, but a soft answer paci- 
fieih wrath.' It is the apostle's exhortation, Col. iii. 
15, 'Let the peace of God rule in your hearts, and be 
ye amiable.' That is the way to have peace rule in 
your hearts. 

2. As not to give, so not to take ofl'ence, for we 
cannot live among men but there will be occasions ; 
but we must learn to pass by offences and injuries, 
and follow the rule of the apostle : James iii. 17, 'Be 
peaceable, gentle, easy to be entreated,' ready to accept 
conditions of peace with our brethren. 

3. Take heed how we begin any contention, for 
when it is once set on foot, it is hardly composed, as 
fire and water, if they get a httle passage, are hardly 
stopped or quenched, but run with violence : Prov. 
xvii. 14, ' The beginning of strife is as when one letteth 
out waters.' 

4. To keep peace, get pure hearts. A heart full of 
luht is always turbulent. Moses, as he was pure, so 
he was peaceable. The devil, on the contrary, as he 
is an impure and unclean spirit, so he is the father of 
all discords and dissensions in all places, and whoso- 
ever are hereunto addicted, do most lively resemble 
him. 

Ver. 4. There is one body and one Spirit, even as ye 
are called in one hope of your vocation. 

Now the apostle (because this is a thing which the 
nature of man, lusting after envy, brooketh not, which 
Satan, that envious one, mightily oppugneth) doth 
enforce the duty of diversity by reasons. 

1. From the things wherein we are one. 

2. From this, that every one hath something sin- 
gular and proper to himself ; for both these (as shall 

• be opened) are forcible motives to keep the spiritual 
union above named. The first kind of argument hath 
seven branches, laid down in the fourth, fifth, and 
eixth verses. The second is laid down in the seventh 
verse, and is prosecuted to the seventeenth verse of 
this chapter. 



First, then, the apostle reasoneth thus : 

Those that are one body, they must be one. 

We all of us are one body. Eri/o, &c. 

For the opening of it, three things are to be marked : 

1. Wbat this body is. Chap. i. 28, the church ; chap. 
v. 23, the church saved by the blood of Christ. 

2. In what the union of this body standeth. For 
answer, look, as the union of the natural body stands in 
this, that parts are joined all with the head, and one 
with another, so this maketb the body one, or the 
multitude of such as are called out of this world to the 
glory of God one, because there is faith, which doth 
as a ligament tie them to Christ their bead, and there 
is love, which, as a sinew, doth knii them one with 
another. 

3. The third thing is, how the church can be said 
07ie, when the Scripture maketh mention of many 
churches, Rom. xvi. 4 ; the seven churches of Asia. 
So difl'erent churches in regard of time, as one church 
in the time of Adam, another in the time of Abraham, 
of David another. 

Ans. The church is considered (1.) as a whole, the 
number of all such whom God hath purposed to call 
to himself. 

(2.) As in part, that is, as parts of this whole have 
in divers times and divers places appeared. In the 
first sense, the church is one ; in the latter, viz. in 
regard of the appearing in divers times, and being in 
divers places, the church is said manifold, not that 
many churches, but many parts of one church, put on 
this consideration. Look, as in the natural body, in 
bringing forth, one part in time cometh forth after 
another. When one is forth with ns, though the 
other be in the womb, yet this coming forth in divers 
times, and being in divers places, makes not the infant 
many, but one body. So the Lord, in bringing forth 
his church, which within himself he hath conceived,, 
though some come forth at one time, some at another, 
some be in heaven, and some on earth, some (as it 
were) lie still in the womb of his purpose undelivered, 
yet all make not many bodies, but one body. Now 
for the doctrine. 

Doct. We are taught hence, that this is a great 
motive to Christian concord, to think how all of us 
are joined as fellow-members in one body. This argu- 
ment is urged. Col. iii. 15, ' Let the peace of God rule 
in your hearts, to the which ye are called in one body.' 
For look, as in the natural body the fellow-members of 
it keep together, and mutually serve one another : the 
eye looketh for the foot, the hand protecteth the head ; 
and it were monstrous if one part should separate from 
another, and say it were not of the body; so we all 
being one mystical body, it is as monstrous in grace 
as the other is in nature, if we should not live in unity 
together, serving one another. 

Use. Wherefore, we must hence suffer ourselves to 
be provoked to Christian concord. If this were with 
Abraham forcible enough, ' Let there be no strife be- 



Ver. 4. J 



BAYNE ON EPHESIANS. 



2i:i 



t«ixt tbee aud me, for we are bretbren,' (Jen. xiii. 8, 
much more this, Let there be no strife amongst us ; 
we :ire one body, fellow-members one with another. 
We must be wise, therefore, and do in this mystical 
creature as we do in onr natural men. If we be such 
as have a member out of joint, we seek while it is green 
to have it set again with the fellow-members ; so if 
our affections be alienated from any of our brethren 
and sisters, we are phot out of joint, we must betime 
knit again by the bond of love with that fellow-member 
from whom we are swerved. WTio ever in his right 
mind hated his own flesli ? Eph. v. 19 ; but if we that 
are members of one body should neglect one another, 
bite one another, we should despitefully entreat our 
own tlesh, which is exceeding monstrous. 

.4nd one Spirit. If the former motive be not suffi- 
cient, here is a second. Observe, 

i>oci. This ought greatly to move us to love, to think 
that all of us who do believe live by one aud the self- 
same Spirit. 

Qiusl. ^^1lat Spirit is here meant ? 

Afis. God's Spirit, which doth quicken and sanctify 
every believer: 1 Cor. xii. 11, 'One and the same 
Spirit worketh all in all.' 

Quest. It may be asked how this place agrceth with 
that Rev. i. 4, where grace is wished from the Father, 
Son, and seven Spirits ? 

.iii.1. The place may be construed of the uncreated 
Spirit, or of the angels. If of the first, it is said seven, 
not to multiply the essence of it, which is one, but to 
note the manifold works and graces of it. Secondly, 
it may be construed of angels, and that most fitly, com- 
paring it with the fifth chapter, verse 6, where St John 
saith, ' I beheld, and, lo, in the midst of the throne 
and of the four beasts, and in the midst of the elders, 
stood a lamb as it had been slain, having seven horns, 
aud seven eyes, which are the seven spirits of God, 
sent forth into all the earth.' This doth not establish 
the idolatrous doctrine of angels, nor calling on saints 
departed ; for though grace be wished from them, it is 
not wished as from authors or procurers by their merits 
and intercessions, but as ' ministers sent forth for the 
good of them who shidl be heirs of salvation,' Hcb. 
iv. 14. It establisheth not calling on saints, because 
the spirits of just men departed are not sent forth to 
minister among us. To return now to the nso of the 
doctrine. 

Use. We all of us must have this so strait conjunc- 
tion, that we have one Spirit in us, be moved to live 
in unity. The thing is manifest that we are thus; as 
1 Cor. xii. 13, * By one Spirit we are all baptized into 
one body.' So we ' have been made to drink the same 
spiritual drink,' 1 Cor. x. 4. We have through faith 
drunk that blood, through which the quickening Spirit 
Cometh into us all. We have not every one a diverse 
Spirit, as every man hath a diverse soul ; but look, as 
all the members of the body have the self-same soul, 
though each of them a diverse operation, so we have 



all of us one and the self-same Spirit, though the ope- 
rations of it bo diverse. And this is a consideration 
which, if any other, may prevail with us, that all of ns 
are so many men that live in a manner with one soul. 
Though in dear friends the heart of one may cleave to 
the other by an intercourse of affections, yet the soul 
of one cannot be in the other, every man hath his own 
spirit ; but in all of us there is one Spirit, which doth 
inform and quicken every member of the body of 
Christ. 

Quest. But it may be asked, How it cometh to pass, 
if all have one Spirit, that Christians are so diverse in 
judgment and conversation ? 

.ins. It is one thing to have one Spirit, another thing 
to have it working alike in us. Every part in the body 
hath the same soul, 3'et so that it worketh far more 
vitally in the heart than in the foot ; so it is with the 
Spirit ; it is in every member, yet it doth not enlighten 
every man alike, nor sanctify every one in one measure ; 
from thence cometh such diversity of judgment and 
practice, that one man's meat is another man's poison. 
Well, we must think of this, that all of us are a multi- 
tude living with one soul, and therefore live as one in 
the unity of the Spirit. The apostle, Philip, ii. 1 , doth 
lay down this as a vehement motive, ' If there be any 
communion of the Spirit, then be like-minded,' having 
all but one Spirit of life in all the members of the body. 
Though this Spirit of Hfe and health be more in some 
members than in others, whereby some are more nimble, 
quick, lively, and have fewer infirmities and diseases 
of the old Adam and the flesh than others have ; as 
in the body of man there is but one soul in all the 
members, and those members that are most diseased, 
unsound, and sore, yet have the same Spirit of life to 
quicken them aud live by as other have ; so having all 
the same essentials of soul and body aud life, though 
we difl'er in some accidentals of outward actual wrongs 
or infirmities, these should not break peace or unity of 
soul and Spirit, aud rend the body and members of 
Christ one from another. 

Again, it is to be observed by the way, that the 
apostle doth extend the Spirit as far as the body, 
teaching us thereby, 

Voct. That whosoever doth belong as a proper mem- 
ber to this body, he also hath this quickening Spirit. 
The wicked are not properly members of Christ ; they 
want the inward conjunction, that inward quickening 
which all have that are Christ's : ' So many as are 
Christ's are led by the Spirit of Christ,' Rom. viii. 9. 
Wicked men and temporary behevers they are in the 
visible church, but are not living members of the body ; 
but look, as a glass eye, or a wooden leg, or a wen on 
the body, are not proper members of it. for they have 
not the soul quickening them to the function and use 
of members, no more are the unregenerate, that want 
this Spirit which giveth the being of a member to a 
member. This shall suflice to have touched by way 
of observation. It followeth, 



244 



BATNE ON EPHESIANS. 



[Chap. IV. 



As ye hate hecn called in one hope of your caUing. 
The third argument followeth, where observe, 

Doct. That we must labour to live here as one, 
because we shall be one in gloiy for ever. As our 
present condition in the essentials is the same here, 
so our future condition in heaven, for the essentials of 
eternal life and glory, is the same. We are all called 
to the same iuheritance, immortal and undefiled, the 
common iuheritance of the saints in light. For the 
understanding of it, three things must be inquired : 

1. What this calling is. 

2. '\^^lat this hope is. 

3. How it is said one hope. 

1. From the first, calhng is an action of God, ac- 
cording to his eternal purpose, put forth in the 
preaching of the gospel, which doth translate us from 
our miserable estate to the glory of God. 

(1.) That it is of God, you have it everywhere: 
2 Tim. i. 9, ' Who hath saved us, and called us with 
an holy calling,' &c. 2 Thes. ii. 14, ' Whereunto 
God hath called you by our gospel, to obtain the glory 
of our Lord Jesus Christ.' Rom. viii. 29, ' Whom he 
predestinated, them he called.' 

(2.) That it is an action according to purpose it is 
plain, because a wise artificer doth not work this or 
that which he doth not first cast and devise inwardly 
within himself, Eom. viii. 29, 2 Tim. i. 9. 

(3.) Put forth in the gospel; for the calling outward 
and inward are not two callings, but one ; as when I 
say, a man is partly outward and visible, as his body, 
partly inward and invisible, I make not two men, but 
one. And this you have 2 Thes. ii. 14, ' Who hath 
called you by our gospel.' The latter part of the de- 
scription you have everywhere. Acts xxvi. 18. Paul 
was sent of God to the people, ' to open their eyes, 
and to turn them from darkness to light, and from the 
power of Satan unto God.' Col. i. 13, ' Who hath 
delivered us from the power of darkness, and hath 
translated us into the kingdom of the Son of his love.' 
The point from which is our miserable estate, the point 
to which, our glory. 

Olij. But some may say. If these two are not two 
callings, then always the inward goeth with the out- 
ward. I anmer, It doth ; as always with the outward 
reaching of the sacrament there goeth the inward ex- 
hibiting and offering the thing. 

(ilij. Then you will ask, A^liy do not all come when 
called ? 

Ans. Why doth not a-!l ground bring forth fruit when 
rained on ? The grounds are not alike. That is not 
all ; divinity giveth a higher cause, God sends it into 
one place in blessing, into another in his curse. So 
God doth not direct his inward calling with the same 
intention to all. Thus you have heard what is meant 
here by calling. 

2. For the second, hope signifieth the thing hoped 
for, laid up in heaven : Col. i. 6, ' For the hope's sake 
\^hich is laid up for you in heaven.' 1 Peter i. 3, 



'.We are begotten again to a lively hope;' as we say 
of a child, he is his father's joy. It doth not signify 
here the afi'ection of rejoicing, but the thing joyed in. 

3. For the third, how can the glory hoped for be 
one, when there are many degrees and diversity ? 
Ans. It is one in kind and substance, though for cir- 
cumst'ance of gi-eater or lesser it is different. It is the 
circumstance, not the substance, in which is diversity. 

Vse. Now, then, this must make us live as one here, 
that we shall be one in his glory. The similitude of 
condition doth serve greatly to unite affection, and 
therefore we say. Birds of a feather fly together. So 
it is here, if this were powerfully before us, that we 
are such as must come to live for ever in the self-same 
condition of glory, it would make us walk more aflect- 
ing one another in this race of our pilgrimage. Sup- 
pose two brethren here that are like to be joint heirs 
of fair inheritances, and live in some country together; 
this hope of hereafter is a gi-eat mean of imiting them 
in love for the present. In the world sometime it 
fareth otherwise, equality in gi-eatness hath going with 
it emulation ; but in heaven there is no such matter, 
the gi'eatest glory wanteth pride, the meanest is with- 
out envy. 

Here are further two things to be observed ; as, first, 
that he saith these Ephesians were ' called to the hope,' 
giving us to consider, 

Doct. How that till the Lord doth by his call awaken 
us, we think not of the hopes laid up for us in heaven; 
for we all loiter without the vineyard till the Lord do 
hire us, Mat. xs. 3, and covenant with us. If we look 
about us, we shall see how most men vanish away ia 
their own courses, never thinking of the things which 
shall endure for ever. 

The due consideration of this would, as a spur, 
quicken us to all duty, namely of the glorious recom- 
penee our God hath in store for us. Moses ' chose 
rather to sutler afflictions with the people of God, than 
to enjoy the pleasures of sin for a season.' Why ? 
For ' he had respect to the recompence of reward,' 
Heb. xi. 25. If the Lord kept nothing in store for 
ns, we might think as good play for nought as work 
for nought ; but no office of love, a cup of cold water, 
shall not go unrequited. Though, therefore, we have 
not the thought of merit, yet we have this benefit by 
our heavenly inheritance, that it is a motive unto us 
inviting to all duty. 

Vse 1. We see hence what maketh such cold work- 
ing and cold devotion : even this, men know not their 
hopes. Did we see that God for earthly things did 
give us heavenly, we wuuld part with them, and count 
that dearly sold that were so given ; did we see the 
harvest of glory, how willingly would we abide the 
sweat all the day long. No ; men think, though they 
will not (for shame) say so, ' It is in vain to serve the 
Almighty ; what profit is there ' that we have kept his 
commandments ? Mai. iii. 14. 

Use 2. Again, here we see how we may provoke our- 



Ver. 5.] 



BATNE ON EPHESIAXS. 



245 



selves to do and suffer the Lord's pleasure. Look np 
to those fair hopes we have iu heaven, that rich recom- 
pence of reward, the crown of immortality laid up for 
ns in heaven, we are all for II'/kU u-ill you ijive me? as 
Peter said, ' What shall we have, Lord, that have left 
all ?' Mat. XX. 17. Acquaint thyself with these hopes 
of eternal glory : none payeth hetter wages, none like 
to thy God. I know worldly men think a bird in 
hand is better than two in the bush ; like profane Esau, 
esteeming a mess of pottage forthwith better than a 
birthright to come ; but the wise-heai'ted will look at 
the time to come, and esteem a good thing, though 
in reversion, bettor than a present trille. 

Doct. Secondly, It is to be marked how the Lord, 
in the ministi-y of his gospel, doth call us to no mean 
things, but to the hope of eternal glorj'. So that if 
anything be gainful, this is above all the rest, God's 
call in the preaching of the word : 2 Thes. ii. 14, 
' Who hath called us by the gospel to obtain the glory 
of our Lord Jesus Christ.' So you have it, Col. i. 5, 
'For the hope's sake which is laid up for you in heaven, 
whereof ye heard before in the words of truth, which 
is the gospel.' So that the gospel is it which bringeth 
ns to be possessed of these hopes, hearing of them by 
the gospel, that is, by the glad tidings of them which 
God doth send us by his messengers : 2 Tim. i. 10, 
Our Saviour Jesus Christ hath brought life and im- 
mortality to light by the gospel. For look, as we can- 
not know what is done iu France till some come over 
thence and tell us the news there, so we cannot know 
what is done in heaven till God send down the news 
of it unto ns (for the gospel is nothing but good news 
from heaven touching righteousness, life, and salvation, 
through faith in Christ). 

Use 1. It therefore being thus, that we who are 
called of God have such hopes as these are, it becometh 
us to reckon them with ourselves. Men that are 
wealthy delight to be telling of their treasures; yea, 
we are so wise in the world, that we know all our pos- 
sibilities ; and if we be in election for anything, we 
are not ignorant. Let us much more labour to know 
such fair hopes as these are, to which the Lord hath 
called us by the gospel. 

Use 2. Again, it doth let us see with what purpose 
and willingness we should come to the preaching of 
the gospel ; for this being it that the calling of the 
gospel tends unto, even the inheritance of glory, we 
mast seek this in coming to hear God call us, that we 
may be taken to glory. We should have this in our 
eyes when we go to the preaching of the word, which 
is the call of God. The most come forth to the word 
for order, to see and to be seen, to know and be known 
to learn some things of which they may discourse. 
Alas ! they have not this thought with themselves, 
Now I go to be called by God to the hope of glory. 

Use 3. This should stir up our attention to this 
word, which discovereth such wealth. If one can tell 
us of some rich purchase at a cheap rate, of some 



gainful bargain, kc, how will wo hear on that side ! 
The gospel telleth us of all blessedness in this life and 
that to come, the unsearchable riches of Christ, to 
which all the wealth in India is but dross and dung ; 
this is all revealed in the gospel. How should we 
love this gospel ! If a man tell us tidings of a horse 
strayed, we think ourselves beholden to him ; but this 
telleth us news of such heavenly things as never eye 
saw, nor ear heard, nor ever entered into the heart 
of man. 

Use 4. Again, it doth shew how readily we should 
resort to the preaching of the gospel. If a man call 
us, and make us hope to claim some small gain by 
him, we follow him willingly ; but the Lord calleth us 
to that undefiled, everlasting inheritance. We see in 
lotteries how every one flockcth, and, in hope to draw 
something that may make him a man, he will ad- 
venture more or less. The preaching of the word is 
God's lottery; here he calleth you, maketh your lot 
come forth with life everlasting written on it. 

Ver. 5. One Lord, one faith, one baptism. 

First for the matter, the word Lord is attributed to 
all the persons ; sometime more especially with ap- 
propriation to Christ : ' I am the Lord thy God,' 
Exod. XX. 3 ; ' If I be a Lord, where is my honour?' 
Mai. i. C. Thus the Father, Son, and Holy Ghost, 
every one is Lord. 

Quest. It may be asked, How, then, is there one ? 

Ans. As we say the Father is God, the Son God, 
and the Holy Ghost God, yet all one God, not three. 
The reason is, because the divine nature and power in 
which this is grounded is one and same in all. There 
is Lordship with propriety, a more special Lordship 
attributed to Christ alone : 1 Cor. viii. G, ' There is 
one Lord Jesus Christ, by whom are all things, and 
we by him ;' Acts ii. 36, ' God hath made that same 
Jesns whom ye have crucified both Lord and Christ ;' 
John xiii. 13, ' Ye call me master and Lord, and ye 
say well, for I am so.' The Lordship which maketh 
Christ the head and spouse of his church, and thus it 
is most fitly taken, as best agi-ceing with the body 
and spirit which go before, and with the word and 
sacraments which follow after. 

Doct. Observe, then, that this must contain us in 
unity, to consider that we all of ns serve but one Lord. 
For, first, 

Reason 1. This doth make it possible that we should 
live as one under him. If we had two masters, we 
might prove that true, happily, which Christ speaketh, 
' None can serve two masters,' Mat. vi. ; some would 
please one, some the other ; but having one only, we 
may all of us jump in one, if we approve ourselves 
to him. 

Fwaaon 2. It is also decent ; for in civil considera- 
tion, doth not this bind all subjects together to civil 
concord, that they have but one king ? So in this 
mystical body. 



2nt6 



BAYNE ON EPHESIANS. 



[Chap. IV. 



Reason 3. It doth awe us to live peaceably one 
with another. Because my Lord is his Lord, his 
mine. The injury done to the servant redoundeth to 
the Lord. Yea, therefore, because we have one Lord, 
I have nothing to do to usurp anything over my fel- 
low-servant: Eom. siv. 4, 'Who art thou thatjudgest 
another man's servaut? to his own master he standeth 
or falleth.' 

Use. We must all, then, seeing we have one Lord 
and Master, walk peaceably and lovingly one with 
another. Those that are retainers and servants to 
some nobleman, this doth bind them together ; they 
are fellow-servants. So should it be with us. We 

. all have one master, and are fellow-servants under 

• Jesus Christ, our Lord and master. 

One faith. This word faith hath many significa- 
tions ; here we take up two. 

1. The grace of belief in the heart. 

2. The word or doctrine of faith : ' Before faith 
came, we were under the law.' 

In this latter sense it is here taken, as hope in the 
verse before. Again, after the Lord fitly cometh in 
his law, and it hath more aflinity with the unity in the 
sacraments which follow. 

Quest. How is the doctrine of faith one, when under 
the law they had one, under the gospel we have 
another ? 

Alls. Divers, in regard at divers times, in divers 
manners, it hath been delivered. One, in regard that 
always the self-same matter and substance was re- 
vealed. Hence we learn, 

Doct. That the true churches of God profess one 
and the self-same doctrine, and therefore must hold 
in spiritual concord one with another. To prosecute 
■ either branch : 1 Cor. iii. 10, ' Other foundation can 
no man lay than that which is laid, Jesus Christ.' 
Which gospel is not another, but the same gospel. 
There is but one Christian doctrine which the visible 
church can embrace and hold ; for God and Christ 
were ' yesterday, to-day, and will be the same for 
ever,' Heb. xiii. 8. And as the church of God hath 
had one, so all the churches now have one and the 
same. 

()iij. But it will be objected by the papists, that we 
have not the consent of catholic antiquity, and there- 
fore not the same doctrine ; that we have dissensions 
among ourselves, every new year making something 
new in our faith, as the ancient spake of the Arians ; 
therefore we have not one doctrine among ourselves. 

Ans. The ancient catholic consent standeth in two 
t. things. 

1. In the receiving of the Scriptures. 

2. In receiving the ancient creeds in the true sense 
of them, which our churches do, as may easily appear. 

For the second. They who have dissensions among 
themselves have not one faith. 

The answer to this hath four considerations. 
1. The unity of doctrine must be considered. 



(1.) As given from God. 

(2.) As received in the church. 

In the first sense we have one doctrine. 

In the second, it is true that we do not all alike 
receive this one doctrine. This is the destiny of the 
true visible churches ; there shall be heresies in them, 
much inward diversity of judgment, they that are per- 
fect thinking thus, others otherwise. 

2. There is not such want of unity as the papists 
pretend, for private men's squaring doth not break the 
unity of churches ; this being unjust, that one man's 
or a few men's faults should be charged on the whole 
church. Now look the authorised catechisms, the 
harmony of confessions, and you shall see our churches 
in substance according, many of them altogether. 

3. Our divines do correct themselves secretly, when 
they wish that cancelled that disagreeth with the word 
of God, submitting themselves thereunto, which is a 
far better salve for dissension than yielding ourselves 
to the see of Rome. 

4. The papists have more difference. Who knoweth 
not the factions of Scotists and Thomists ? Who 
knoweth not the multitude of constructions they have 
of those words. This is my body, and dagger drawing, 
to which some of them have lately contended ? 

Use 1. This, then, being so, that we have for sub- 
stance, and embrace for the substance of it, one doc- 
trine, let this be a bond of uniting us in heart one with 
another. Dissonancy in circumstances doth not breed 
discord in believing. Again, look at idolaters, whose 
unity in error is to them a far stronger band than 
consanguinity itself. You shall see them leave their 
father's house to live with catholics, though strangers. 
Let us that do hold our principles of faith swallow 
difference of home-bred opinions, diversity of rites. 
Shall these be more available to make separation, than 
the body of truth is to make conjunction? We shall 
be worse than the Scribes and Pharisees ; they, be- 
cause Paul was one in opinion with them, were favour- 
able to him. Acts xxiii. 9. 

Use 2. We see, hence, how dangerous a thing it is 
to breed opinions in the truth of God, for it doth cut 
by little and little this principal sinew of the church, 
the unity of doctrine, and it doth put a weapon into 
the hands of our enemies. 

Use 3. This doth strike those dead who think that 
every good meaning will carry to heaven. There is 
but one doctrine of salvation. 

One baptism. Now followeth the sixth reason. 

How can there be said but one, when the Scripture 
doth distinguish baptism of the Spirit and of water? 
John iii. 5 ; baptism which washeth away the spot of 
the flesh, and that which cleanseth the conscience ? 
1 Pet. iii. 21. 

Ana. The same thing is divided into the divers parts 
and properties of it; as if I say a man is mortal and 
immortal, body and soul, [ make not two men, but 
one man. 



Ver. 6.] 



BAYiS'E ON EPHESIANS. 



2t7 



Doct. Hence learn that this must be a band knitting 
ns altogether, that we are baptized with one baptism. 
' We are all baptized bv cue Spirit into one body,' 
1 Cor. xii. 12. 

For these are sacraments instituted of God, that 
they miyht tie us fast one with another, and sever us 
from them that are without. Look, therefore, as it 
is in civil things, this doth somewhat increase the 
unity of sei"vanls, that they have all one livery, one 
cognisance, so we have all the same badge of Christian 
profession. Let us not un-Christ men for trifles, 
which we do if we let every small matter pi-evail more 
to disjoin us than this badge of Christian profession to 
unite us in affection. 

Ver. G. One God and Father of all, ithich is above 
all, and throiirih all, and in you all. 

The seventh and last argument, ' One God and 
I Father,' who is first set down, then described. The 
word Father doth siquify sometime the nature, some- 
time the person : Mai. i. 6, ' If I be a Father,' we 
have ' one God and Father;' and so here the word is 
common to all the persons, whose generation we are, 
for the terra of Father is not used in regard of the only 
begotten Son of God. 

The description in the words following doth note 
the properties of every person ; above all, the primacy 
of order; throni/h and in you all, the virtue and power; 
and the presence of the Spirit sanctifying. The argu- 
ment is, 

Boot. That this must move us to be one, because 
the God and Father of us all is one. 

1. There is in this the example of God, who is one, 
though three in persons, yet one divine nature as alike 
in them all; which trinity in such a unit}' is a prece- 
dent to us that we, though many, should be one : 
' Father, I pray that they may be one, as we are one,' 
John xvii. 

2. It doth shew how meet and decent it is for us ; 
we have one God, one Father, why, then, do we trans- 
gress one brother against another ? Is it not an un- 
seemly thing that one man's children, in a strange 
country, should be falhng out one with another ? So 
with us, &c. 

8. This doth move us to all equity and concord. 
What made Job so lovingly yield, even to his servants, 
but this, that one God they had, who fashioned 
them both in the womb. ' Did not he, that made me 
in the womb, make him ? And did not one fashion us 
in the womb?' Job xxxi. 15. 

£/■•>■('. 1. This, therefore, most further move us to 
stick close one to another, like as Ruth and Naomi 
did : Ruth i. 16, ' W^hither thou goest, I will go : 
where thou lodgest, I will lodge : thy people shall be 
my people, and thy God my God.' This was it that 
tied them so strait together ; this will be a powerful 
motive to make men (though never so offended) re- 
turn into love. When Joseph's brethren suspected 



his displeasure, Gen. 1. 17, they make entreaty this 
way : ' Pardon the trespass of tho servants of thy 
father's God.' And when every one of these must 
move us to agreement, how much more all ! A seven- 
fold cord is not easily broken. It is the fonl sl.amo 
for us who profess ourselves subjects of the Piinco of 
peace, to live at discord one with another. 

Use 2. Again, it doth teach us that all agreement, 
compounded on other grounds than these, is no spi- 
ritual union, and will not stand. In the world's union, 
we see that truly observed, that the greatest love end- 
eth oft in the greatest hatred, for they build their con- 
cord on the sand, and therefore it is easily shaken. 
So all politic unions, where those grounds are ne- 
glected, what are they, as Daniel shews, chap. ii. 43. 
' They are joining of clay and iron,' which can never 
bo so compounded, but the one will moulder from the 
other easily ; such a solder are confederacies without 
these motives here expressed. 

Lastly, though the apostle his logic is very fruitful 
on this point, yet the pipists are more plentiful, they 
have found out three more : 

1. One visible head. 

2. One sacrifice. 

3. External rites everywhere received. 

But these are all of them no bonds of this union ; 
for Christian unity was always in the church, yet liy 
popish doctrine there was not always one visible head 
of the universal church ; for Aaron was head onlv of 
the people of the Jews. 

Again, we reason hence strongly against their bond, 
whom they make all in all for unity, making this the 
cause of our dissentings and diversities, because we 
have not one visible head; for if this had been such a 
principal ground of unity, the apostle would not here 
have omitted it, but here is not a word of it, and 
therefore he knew no such thing. 

ObJ. They say, it is implied in those words, one 
body and sjiirit ; for the unity of the body dependeth 
on one head. 

Ans. 1. We grant it dependeth on one head, but 
vi.iilile is foisted in of their own, to make the chnrih a 
two-headed monster, to have more lords, that hath 
but one. 

2. For their sacrifice of the mass, it is derogatory 
to the one only sacrifice of Christ Jesus. And their 
distinction to salve all, doth overturn itself, mai;ing 
an unbloody propitiatory sacrifice; ' for without shed- 
ding of blood there is no remission of sins,' Ileh. 
ix. 22. 

3. Their rites have been the cause of schism, and 
a wall of partition rather than a bond of union. 

Which is above all. The apostle now describeth 
this God and Father from his presence, which is two- 
fold. 

1. Common to all, and that hath two kinds. (1.) 
The presence of his providence, or inspection over all. 
(2.) Of his power sustaining through all. 



248 



BAYNE 0\ EPHESIAXS. 



[Chap. IV. 



2. The second presence is more special, that of 
grace, by his Spirit, ' uho is in you alt.' 

You being to be understood with an emphasis, as if 
he should say. There is one God, the Father of us 
all ; for we are his generation, who, as he hath made 
all things, so he doth overlook every creature, and 
put forth the presence of his power to sustain it, but 
more especially he dwelleth in all you that believe, by 
his Spirit of grace. 

For the first, above all. This noteth not his so- 
vereignty only, but his providence : a little to open 
them. The conclusion is : 

Poet. That God, as he hath authority over all, so 
he doth overlook everything. ' The Lord is in his 
holy place, the Lord's throne is in heaven ; his eyes 
will consider, his eyelids will try the children of men.' 
Ps. cii. 19, ' The Lord looked down from the height 
of his sanctuary ; from heaven did the Lord behold 
the earth.' Heb. iv. 13, ' There is no creature hid, 
but is manifest in his sight.' And Heb. i., it is 
said of Christ, ' that he doth sustain all things.' And 
Acts xvii. 27, ' God is not far from us ; we live, 
move, and have our being in him.' Thus everywhere 
is his providence, his power, and also himself being 
present also. For God is not with us as a king in his 
kingdom, whose providence is over it, whose power 
is through it, himself being at some of his court 
mansions only ; but God is himself everywhere with 
his providence and power. 

Use 1. This, therefore, must teach us to fear him 
whose eye is everywhere, whose power is through all. 
The eye of a mortal creature, and the power of a 
prince, how doth it contain the most wicked person, 
that he dare not transgress the law in his presence ! 
Uow much more should God's power keep us in secret ! 
if he withdraw himself, we shall return to our dust, 
yea, become nothing. 

Use 2. It conviuceth many in these times, who say 
in their hearts, as you have in Job xxii. 12, ' Can 
God judge through the clouds ? the dark clouds hide 
his sight ; he walketh in the compass of heaven ;' for 
they durst not else profane his name with oaths, abuse 
themselves in riot, contemn his word, if they did in 
their hearts think he saw them, did they think they 
lived and had their being in him. 

Doct. Secondly, It is to be marked, that though the 
Lord be everywhere present, yet he dwelleth in the 
believing in especial manner. He doth come to us, 
giving us grace and working faith and love in us, by 
which we do after a sort touch and embrace him, and 
hold him in us as in a sanctuary. 

Use. We, therefore, by how much the Lord is nearer 
us, must be more careful to sanctify him, not to grieve 
his H'lly Spirit, which doth seal us to be the adopted 
sons of God. 

Vt-r. 7. But uiilo every one of us is given grace, ac- 
cording to the measure oj the gifts of Christ. 



Now followeth the second kind of argument, from 
the diverse distribution of God'8 graces, for it is more 
than a prevention. 

Those who none of them have all graces, but every 
one then- particular-, serving for the good of the whole, 
they must cleave one to the other. But thus it is 
with you. 

The verse setteth down two things. 

1 . That every one of us hath his grace given him. 

2. The manner after which it is given, by mea- 
sure ; which is fmiher amphfied from the author, 
Christ. 

The sum is : As these things do bind you to con- 
cord, that in so many things you are one, so this like- 
wise, that none of you have all graces, but one thus, 
and another thus, so that^ye have need one of another ; 
and the grace you have, you have it every one but in 
a measure, even that measure wherein it pleaseth 
Christ to distribute to every one. 

First, then, it is to be marked, in that he saith, ' To 
every one of you is given grace,' that every member 
of the church hath his several grace of God. We have 
not all the same graces, the same degrees, but some 
thus, some otherwise : Eom. xii. 4, 5, ' As we have 
many members in one body, and all members have 
not the same office ; so we, being many, are one body 
in Christ, and every one members one of another.' 
As the body hath many members and faculties in 
those members, so we have divers gifts according to 
the grace that is given, and divers servants have divers 
talents, Mat. xsv. 14. 

Reason 1. For, that we should have divers kinds 
and degrees, the nature of a bodj' doth require it ; for 
a body stands not of one member, but of divers mem- 
bers, which have divers offices and faculties in the 
body. 

Reason 2. The perfection of the head doth require 
it ; for as God did most conveniently manifest his 
uniform perfection in the divers perfections of the 
creatui'e ; so the absolute perfection of the head is 
fitly declai'ed by the manifold perfections in divers 
members. And surely we may see this true not only 
in those that are of divers orders, as those that teach, 
those that minister, those that hear and are ministered 
to, but in Christians of the self-same kind, as com- 
pare teacher with teacher, hearer with hearer. And 
as jou may see in the outward visages of us some 
difi'erence, two in the church not every waj' alike, so 
the image of the soul hath likewise his diversity 
and diti'erence, which the spirit of discerning doth 
observe. 

Use 1. Seeing, then, every one hath his grace that 
is a true member, let us be sure that we have some 
grace wherewith we serve one another through love ; 
for else, if we be not of use one to another, we be like 
wens in the body, things that cleave to it, not parts of 
it, but the hang-bys, that ma}' well be dismembered 
and cut otf, without loss or deformity to the body. 



Veu. 7.] 



BATNE ON EPHESIANS. 



2Ut 



Use 2. Seeing every one of j-ou have grace as a 
talent, be sure you look to the using of it for God's 
advantage. He will keep his audit, and if you have 
done no great hurt with it, yet if you have hid it in a 
napkin, and done no good with it, it is hurt enough, 
more than will be answered. The sentence will pass 
on all such. Mat. xxv. 30, ' Take that unprofitable ser- 
vant, bind him hand and foot, and cast him into utter 
darkuess. But he that hath been faithful in a little 
shall be made ruler over much.' 

Use 8. Seeing we have our different graces, we 
must cleave one to another, that we may have the 
benefit of that grace which is given another. If the 
eye could do everything, then it might separate from 
the other members, and saj-. What need have I of 
you ? But if it will have the hand to handle for it, 
the foot to go for it, then it must keep iu communion 
with these members. So if one of us had every grace, 
then we should not need others ; but when we have 
our several gifis, we must hold one with another, that 
what everj- one hath proper to himself, in regard of 
possessing it, that all of us may have common amongst 
us, in regard of the use of it. 

Doct. In the second place, it is said, grace is ghen 
««, which, as it is a ground of thankfulness, so it doth 
also persuade to lowliness of mind. ' We have this 
treasure iu earthen vessels, that the excellency of the 
power might be of God, and not of men,' 2 Cor. iv. 7. 
We must not bo like the papists, lift up ourselves 
above other, think we can deserve anything with God; 
but seeing that we have received that we have, let us 
be lowly. If one that newly settoth up should take 
up wares here and there, if he should brag and boast 
of that which he is only bctrusted withal, it were 
foolish pride. So it is with us ; we have graces given 
us, but of trust to employ them to God's advantage ; 
for God's gifts are not Like men's, who, by deed of 
gift, do often pass the state wholly out of their own 
hands ; but God so giveth, that he always keepeth a 
reservation to himself. ' Occupy till I come,' sailh 
our Master, Luke six. 13. 

Boct. Thirdly, We have grace given by measure : 
whence we are taught, that whatsoever we have, we 
have it in part ; the Lord doth give us a scanthng, as 
he secth fit for us. To open it ; — 

1. It is said of Christ, that ' the Father did give 
him the Spirit, not by measure,' John iii. 35. For 
Christ was such a receptacle of grace, as the sea is of 
wa'ers ; he received the fulness of grace. 

2. He received grace, so that he might impart it to 
all others. ' Of his fulness we all receive grace for 
grace,' John i. 10. 

As the sea receiveth the whole body of waters, so 
that it imparteth to all rivers, which serve for the 
more commodious watering of the earth ; now we 
receive not grace thus, Lut by measure, so far as our 
vessels are capable of it ; for as God doth proportion 
• our capacity, so doth he replenish us accordingly, as 



if two bottles be thrown into the sea, each of them 
doth receive so much as it can contain. 

2. We all receive such a proportion as is convenient 
to fit us for the calling wherein we are. Thus then it 
is with us, that none of us have all grace for kind, 
yea, that which we have is but in part. 

Use 1. 'NMiich should make us walk humbly accord- 
ing to our measure, not above ; to undertake things 
within our compass ; for, as men that over-rent them- 
selves, when they have but fifty pounds will live at 
the rate of a hundred pounds, cannot hold out, so a 
man may over-lay the measure of grace which he hath 
received, presuming on things for which they are not 
fitted. 

Use 2. Again, it should persuade us to peace, inas- 
much as every one of us have but our measure ; for 
if all men had one measure of knowledge with me, I 
might separate myself from him that would not think 
as myself, because I might know he did it maliciously, 
convinced in his conscience; but when men have know- 
ledge according to their measure, some more, some 
less, I must therefore bear, because they have know- 
ledge according to their measure ; God Lath nut as 
yet revealed that to them which he hath to me. 

Use 3. Again, it sheweth the most wise distribu- 
tion of grace, fur things which are done in measure, 
number, weight, are all exactly ordered. 

The last circumstance is, that the author of this 
grace given us is Christ, whence we learn, 

Doct. That all grace is received from Christ : John 
i. IG, ' Of his fulness we all receive grace for grace.' 
He is the head, full of grace, diffusing it into all his 
members, so that our whole grace is given us 'accord- 
ing to his good pleasure,' Mat. xi. 25, 2C ; ' Grace 
and truth come by Jesus Christ,' John i. ; ' We are 
blessed with all spiritual and heavenly blessings in 
Christ,' Eph. i. 8 ; ' He is made of God wisdom, 
righteousness, sanctificatiou, and redemption,' 1 Cor. 
i. 30. No man can challenge anything as due to 
him because he is better bj- nature, work, labour, or 
desert than others ; but Christ, as fi'ee Lord, measures 
furth his gifts, giving to every one severally as he 
will ; and he stands not bound to any man for the 
goodness of his natm-e, labour, or work. Christ is 
an absolute Lord, and all men poor beggars, his alms- 
men, equally depending upon his grace to give them 
more or less according to his own will and free grace. 
As all stars shine in the light of the sun, so all the 
saints of God by influence of grace received from 
Christ. What else distinguished John from Judas, 
Simon Peter from Simon Magus, but only Christ, 
who shined with his grace upon the one, not upon 
the other, when they sat both in darkuess and in the 
shadow of death '? The Scripture is plentiful in proof 
of this truth : Philip, ii. 13, the deed is wrought in us 
b}' Christ, and not the deed but the will also that pro- 
duceth the deed, and not that only, but the thought 
also which produceth that will, 2 Cor. iii. 5, for ' of 



250 



BAYNE OX £PHESIANS. 



[Cfiap. IV. 



ourselves we are not able so much as to tbink a good 
thought.' So that all grace, and all preparation to 
grace, and ability to accept grace, all comes from 
Christ, therefore called ' the author aud finisher of 
our faith,' Heb. xii. 2. 

Vxe 1. To teach us conteutation, howsoever we see 
his manifold graces disposed. John Baptist doth rest 
his mind in this, ' A man can receive nothing except 
it be given him from heaven,' John iii. 27 ; as if he 
should say, It is our part and duty to be well pleased 
wi;h that which we know is thus and thus ordered 
from heaven. 

U^e 2. This must teach us to rest only in Christ, 
' caring to know nothing but Christ,' 1 Cor. ii. 2, 
' counting all things but dross and dung in compari- 
son of Christ,' Phihp. iii. 8. Fill yourselves with 
Cbrist, and there will be no room for aught else. 
"Were a vessel full of liquor, it would receive no more; 
if a woman's heart be full of her husband, she hath 
no room for other lovers. So shall it be with you ; 
if you see by faith that your estate is full in Christ, 
lacking nothing, what will you care to look further ? 

Use 3. On this ground we must be incited to come 
to Christ, since all grace is received from Christ, in 
whom is the fulness of all saving riches, and who 
doth invite all to come unto him, Mat. xi. 28. Oh 
take not this gi-ace of God in vain, but labour to have 
your part in it, and to be rich in Christ ! Though 
there be abundance of sin and guiltiness in us, yet 
there is abundance of grace and mercy in Cbrist to 
remove it and take it away. And therefore be not 
discouraged ; though thy sins abound, yet his grace 
superabounds much more. If a beggar hear of a com- 
mon dole to be given at such a place, at such a time, 
it affects him and invites him to go; but when he seeth 
many coming from it with arms full, laps full, baskets 
full, this gives him wings to make all haste unto it. 
If a sick man hear of a physician famous for healing 
and curing of all diseases, it stirs him up to go and 
try ; but if he meet with hundreds coming from him, 
and telling him, I have been there, and I thank God 
I am made whole, this jjuts life into him and causeth 
him to hasten to him. Thus it is : the Lord Jesus 
Christ hath provided a common dole of grace and sal- 
vation for every poor soul that stands in need of it, 
only he will have men come and receive it; they shall 
have it for carrying awaj'. He is that soul-saving 
physician, the blind, lame, deaf, and dumb, be the 
disease what it will, all is one : if Christ be the phy- 
siiian all shall be made whole. 

Further, here observe, the apostle doth not say wo 
have grace given because of our disposition and fit- 
ness, or according as we have prepared ourselves, but 
according to the gift of Christ ; whence we observe, 
that it is not our civil disposition which bringeth us 
to the first, nor our preparing ourselves that deserveth 
us the grace following. Preparations go before grace, 
but cause not grace. I must be a child before a 



grown man, yet childhood is not the cause of man- 
hood. 

Thirdly, We must labour, seeing our grace comoth 
from Christ, to come near him, to put him on in heart 
and afiection, to press near into his presence ; for he, 
being the head of grace, the nearer we come to him 
the more we shall be filled, as the arms of the sea 
and channels next to it are more abundantly filled 
with it than those rivulets more remote. You may 
see it in Christ himself. ^Vhy is that blessed nature 
of his full with grace above men and angels ? Is it 
not because it hath nearer conjunction with the God- 
head than men and angels ? Oh how we should flock 
about Christ that gives these graces, as the poor do 
about the almoners of the prince. 

Ver, 8. Wherefore he saith, when he ascended up on 
hirjh, lie led captivity captive, and gave gifts unto men. 

Here are two things further in this proposition pro- 
secuted, the order being inverted : 

1. That Christ is the giver of all grace, vers. 8-10. 

2. That Christ giveth divers graces, from ver. 11 
to 17. 

The first is proved by a testimony taken oat of the 
prophet David ; the testimony is propounded, ver. 8, 
then it is explained against exception, ver. 9, 10. 
For the better considering of this 8th verse, four 
things must be opened : 

1. Because it is a parallel place of Scripture, there- 
fore the difierences betwixt this place and that in the 
psalm must be reconciled. 

2. The words must be cleared. 

3. The false collections disproved. 

4. The sum and scope must be explained. 

1. The differences are two. First, the psalm saith, 
TItou art ascended on high; this saith, He ascended. 

For answer, the psalmist speaketh more propheti- 
cally, as foreseeing a thing done afar ofl'; the apostle 
more historically, as of the same thing now accom- 
plished. 

2. The psalm saith. He took gifts for men ; for 
The Hebrew useth that word as we use the Eng- 
lish word take, which doth signify not only to receive, 
but reach hither or thither, take me such a thing, so 
the Hebrew word signifieth to take, or taking, to reach 
out unto others. 

2. For opening the words, it may be asked. Who 
saith? Alls. Either the Scripture, psalmist, or Christ 
maj' be understood. 

Then, what this is, to ascend. Ans. Ascending is 
either figuratively in regard of the state ; for so we 
say, a man gets up or goeth down apace, when his 
estate doth ebb or flow ; or else ascending is properly 
moving from a lower place to a higher. Now, the 
latter ascent is here chiefly pointed at, though the 
other is to bo understood together with it ; for the 
giving gifts to men is a fruit not so much of Christ's 
local ascending, as of his being glorified, John xvii. 



Ver. 8.] 



BATKE ON EPHESIANS. 



251 



89. The Spirit was not yet given ; Obrist was not 
yet glorified. Yet furtbir, lor imderstandiiig Christ's 
ascending, wo must know that Christ is, after a sort, 
a compounded person of the divine and human nature, 
and therefore wo must see how itscendiixj doth agree 
to either of these. Know then, that the divine nature 
may be said to ascend, in regard of condition, so far 
forth as the glory of it was manifested, which, after a 
sort, the veil of weak flesh did cover ; for though the 
Godhead bath no change in itself, yet, in regard of 
manifesting without, it is not always alike. As a 
bright caudle in a lantern is the same whether the 
lantern be euvered or be clean wiped, yet the light is 
not alike revealed in the one as it is in the other. 

Secondly, As God may be said locally to ascend, in- 
asmuch as be caused the local ascent of his human 
nature, Christ man ascended, in regard of state, by 
receiving glory ho before had not in regard of place, 
properly leaving these lower seats, and going to those 
upper mansions above these heavens. 

8. What it is to lead captifitij captice. Aiis. Cap- 
tivity signifieth either the act of captivating, or the 
state of being captive ; or, by a figure, those that take 
us captive, or those that are taken captive. 

Hence grow three interpretations : 

(1.) Christ took captivity captive, that is, he altered 
the captive estate of his children, as that phrase is 
not much unlike, He 'swallowed up death in victoiy,' 
1 Cor. XV. 54 ; but this construction doth not answer 
the nature of the Hebrew phrase which this Greek one, 
f,'//j.aXuT£u(!iv, here doth interpret. 

(2.) A Second construction : ' he led captivity cap- 
tive,' that is, he took away his children who were 
taien captive from under the power of the devil ; but 
this cannot be the meaning, for Christ, if it ha'l been 
in regard of us, should not have been said to take us 
captive, but to rescue and deliver us, being captive. 
And these two phrases have great dilTerence ; aiyjMj.- 
'/.uTi'Jiiv a.ii(jj.ciX!tieiav and l-iar^ipiiv d.iyjLalMeia.i, is as 
the Hebrew ones, to which they answer. 

(3.) The third, therefore, is to be taken : ho took 
ciptive those powers which did hold us captive, the 
world, sin, the flesh, and devil. 

Giriii'i gifts to men, is the bestowing all spiritual 
blessings on his church. 

Here is one thing only fastened falsely on this verse, 
viz., the taking the fathers out of limbo ; to which we 
answer, 

1. The thing itself is a fable, the souls of the fathers 
being in heaven with Christ. 2. It being a dream 
without warrant of Scripture, which is not apparently 
misinterpreted. 3. If Christ should have freed the 
fathers out of limbo, he should not have been said to 
have taken them captive, but freed them from cap- 
tivity. 

The scope of the verse is, to prove Christ the dis- 
tributer of all graces. The sum of it settcth down 
Christ's ascension, and the fruits of it : one in regard 



of bis enemies, he took them captive ; another in re- 
gard of his friends, he gave them gifts ; as if it had 
been spoken in more words thus : 

This, that I tell you of Christ giving grace, is no 
new doctrine, but such as the psalmist did by spirit 
of prophecy foresee and teach of him, viz., that he, 
when now coming from his abasement to glorious state, 
he did leave the earth, and go above all heavens ; that 
he, I say, should victoriously lead captive all the 
enemies of his people, and plentifully pour out all 
spiiitual graces on the sons of men, that belong to 
him. 

1. Then wo see that the apostle, proving that he 
spake of Christ out of the old Scripture, doth teach us, 

Doct. That they spake no other doctrines of Christ 
than what the Scriptures had spoken before them ; for 
that which bore the apostle doth in this particular, he 
did in all other. So the apostle saith of himself. Acta 
xsvi. 22, ' Having obtained help of God, I continue 
unto this day, witnessing both to small and great, say- 
ing no other things than those which the prophets and 
Moses did say should come.' And this is a worthy 
commendation of Apollos, Acts xviii. 24, ' He was a 
man mighty in the Scriptures ;' Isa. viii. 20, ' To the 
law and to the testimony : if any speak not according 
to this, there is no light in them.' 

Use. And in this we must much more imitate the 
apostle, not to speak without a text, seeing we have 
the rule of Scripture more enlarged. It is no laud- 
alile thing in a lawyer to advise this or that, having 
neither statute nor ruled case to shew. So much 
more is it to be condemned in a divine, if he speak 
anything for which he cannot shew bis warrant out of 
the book of God's statutes. And such as love to be 
in these speculations which the word revealeth not, do 
secretly challenge the fountains of Israel, as if they 
were too dry, which is horrible wickedness. 

2. That the apostle doth cite this Scripture as a 
witness of truth greater than exception, it doth let 
us see, 

Doet. How sovereign authority the Scripture hath, 
which likewise from our Saviour Christ's allegations 
must be gathered, it is u-ritlen. His practice was still 
to produce authority from the scriptures of the Old 
Testament. 

Use. Which must be marked against the papists, 
who would make their sentence of equal a\ithority with 
the canon of the Holy Scriptures. Thus much, in a 
word, for this, that the apostle bringeth in this text of 
Scripture to prove that he spake. 

The matter of the testimony hath three conclusions: 

1. That our Saviour Christ is gone into heaven. 

2. That he, ascending, hath led captive all the 
powers of darkness that were against us. 

8. That he, ascending, doth enrich us with heavenly 
graces. 

1. For the first, only remember, (1.) The manner 
of it. (2.) The use of it. 



9.V> 



BATNE ON EPllESIANS. 



[Chap. IV. 



(1.) Our Saviour Christ did not ascend by becom- 
ing invisible, though he still continued his presence, 
but did trul}' and really ascend ; for the other doth 
but delude the sense, and turn this article into a trick 
of juggling. 

(2.) He did ascend visibly : Acts i. 9, ' While they 
beheld, he was taken up, and a cloud received him out 
of their sight.' 

(8.) Locally, so as he left these places, and was 
taken from being present with us, in regard of his 
body and soul : Acts i. 10, ' While they looked sted- 
fastly toward heaven, as he went up ;' Luke sxiv. 51, 
' While he blessed them, he was parted from them, and 
carried up into heaven.' 

Use 1. Which should teach us to have our conver- 
sation in heaven. If a virgin be contracted to a man, 
should the man go from her, and take a house where 
they should live together, how would her heart follow 
after him ! The Lord Jesus is our contracted hus- 
band, ' and is gone to heaven to prepare a place for 
ns," John xiv. 2 ; how should our hearts be lifted up 
to him ! 

Use 2. It is a pledge to us of our ascension into 
heaven. Where the head is, there the body must fol- 
low : our flesh and blood is already possessed of 
heaven. 

The second thing is, what great benefit we have by 
Christ's ascending, even the triumphing over and hold- 
ing down all our enemies, in the victory of Christ. 
We may observe here four degrees : 

1. He did fight for it, and strike the last stroke, 
wherewith he did win the day, on his cross. 

2. He did seize on the spoils, and take into his 
hand those whom he had subdued, in his resuiTection. 

3. He, returning whence he came, led them captive 
in his ascending, which is the continuing of his victory 
achieved over them. 

4. He doth apply this in all his members, tramp- 
ling them under the foot of such as beUeve on him. 

All this he ioth sitting at the right hand of God, 
and reigning gloriously over all his enemies ; hke as 
captains, when they make any warlike expedition, they 
first bid battle to the enemies, till by fight they have 
subdued them. 

1. They sound a retreat. 

2. Take the booty and multitude of captives. 

3. Returning home, they lead them victoriously. 

4. Now come home, they yield them up to the power 
of their country. 

Use 1. And this consideration, that Christ hath 
taken and doth hold captive all our enemies, doth 
teach us our duty ; for why have we peace from the 
world, sin, death, the devil, but that we should 'serve 
the Lord in righteousness and true holiness, all the 
days of our lives' ? Thus, in the 2 Sam. vii. 1, when 
David had peace from his enemies, he made this use 
of it : he resolved to build up a house for the service 
of God. So let this stir us to serve God confidently; 



for why are we delivered from our enemies, who are 
spoiled, but that we might serve the Lord without 
fear ? Great are these spiritual powers in their nature, 
but to those that are in Christ, they are disarmed, so 
that they cannot hurt us. They are naked devils, and 
we, being in Christ, are in a strong fort. WTierefore, 
as for armed men being in a stronghold, it were too 
much shame to be afraid of naked enemies, that should 
oiler with nothing in their hands to assail them ; so 
here, &c. True it is, as children, not knowing what is 
what, are afi-aid of bull-beggars, which cannot hurt 
them, so are we here ; but the Lord maketh us grow 
up in his strength. 

Use 2. It doth serve to comfort and secure us, whose 
lives are a warfare ; for what a comfortable sight was 
that in the year '88, to see the Spaniards led captives 
in our streets, their murdering bullets and cruel whips 
held out in way of triumph. But this is much more 
comfortable, to see these enemies (by reason whereof 
we are subject to fear all our life-long), to see these 
subdued ; and how confidently may we hold out our 
fight against them, seeing we know Christ our Lord 
doth hold them pinioned, that they cannot stir to hurt 
us. He that, being well appointed and accompanied, 
should fear a naked and bound enemy, were too, too 
white livered ; so it is with us, we have our weapons 
and Christ accompanying us, their weapons are taken 
from them, they are bound, the Lord bids us not fear. 
'When we feel sin darted against us, or seem to feel 
fear of death, or the devil mustering all his forces 
against us, what must we do but look to Christ, tell 
him, Lord thou hast taken sin and death out of the 
devil's hand, and took me fi'om him ; likewise. Lord, 
make my eye of faith clear, that I may see this thy 
victory for me ; thy victory, I know, is full, though in 
my feeling it seem otherwise. Look with the eye of 
faith to Christ, give glory to him that he hath done it, 
and thou shall quickly see his victory applied in thee. 
And though the devil hold hard, fear not, all is vain, 
he must yield the bucklers, when all is done, to thy 
Lord Jesus Christ; his prey must be delivered up, he 
hath no right in it, nor power to hold it. Christ did 
discharge him of the one, and break the other in his 
death, he hath made a show of them openly. 

Use 3. It sheweth us what we must do, if we will 
prevail over these enemies : look to Christ, who hath 
taken them captive for us. Sin is a strong thing, both 
for the power it hath to allure, and otherwise ; death 
a great enemy. We have no weapon can save us in that 
day of battle, unless we look at Christ, who hath taken 
these captive, who hath overcome sin, death, the world, 
and the devU. Let us by faith mount into this chariot 
of Christ his triumph, and we are safe. 

Further, it is to be marked that he saith, he ascend- 
ing hath done this ; which sheweth that it is Christ 
who doth overcome our enemies ; we are too weak for 
them, he bruiseth the serpent's head. Gen. iii. 15, he 
dissolveth the works of the devil, 1 John iii. 8. It is 



Ver. 9.] 



BATNE ON EPHESIANS. 



253 



a pretty canvass in ethics, whether the knowledge of 
our nothinp is the foundation of nrtue ; nnd truly it is 
true there, but much more here, that to know that we 
have no strength, to bo nothing in ourselves, but all 
things in Christ, is our victory. We must say there- 
fore with the apostle, Philip, iv. 13, ' I can do nil 
things through Christ strengthening me ; ' 1 Cor. xv. 
57, ' Thanks be to God, who hath given us victory 
through our Lord Jesus Christ.' 

The second benefit doth follow, of giving gifts ; 
which giveth us to consider, 

Doct. Whence it is that we have these spiritual 
graces, even from hence, that Christ is glorified and 
ascended into heaven, John vii. 39. It is said, ' The 
Spirit was not yet given, because Christ was not yet 
glorified.' Look, as captains, after they have prevailed 
against the enemy, when now they are returned home, 
do deal part of their booty hero and there, so Christ, 
having spoiled his enemies and received the riches of 
glory, doth give about his favours to those that are his; 
or as two persons contracted, when they have left one 
another, do then send each the other tokens, so Christ 
now ascended doth by us ; oi" as a king at his coronation 
doth give liberally here and there, so Christ, ascended 
into his kingdom, doth send down into the bosom of 
his church a more abundant and plentiful eflfusion of 
his gi-aces. 

Use 1. So that we see here that we still have Christ 
in some sort present with us, though he be bodily ab- 
sent. 

Use 2. We see how that this absence in the flesh is 
beneficial to us, it occasioneth us the more abundant 
presence of spiritual gifts : John svi. 7, ' It is expe- 
dient for you that I go away : for if I go not away, the 
Comforter will not come unto you ; but if I depart, I 
will send him unto you.' If we had Christ in body 
present, we should so hang on him by the eye of the 
body, that the ej-e of faith would not be so clear as it 
is, our hope would not be so lifted up to heaven as 
it is. 

Use 3. We see what we must labour to look at by 
faith, even Christ gloriously ascending into heaven ; 
then we shall get something, some spiritual gift shall 
drop from him upon us. It is said of Elisha, 2 liings 
ii. 9, 10, that if he should see his master ascending, 
then he should have his spirit doubled ; but it is no 
less true of all us, that if we by the eye of faith see 
Christ ascended in glory, his Spirit shall in some 
measure come upon us. 

Ver. 9. 'Now in that he ascended, what is it but that 
he also descended first into the loner parts nf the earth ? 

Now foUoweth the declaring of the testimony against 
a double exception : 

1. That whereas Christ's ascending was a local 
moving, ascending in the psalm was nothing but mani- 
festing glorv-, as God is said to ' ascend on high,' 
when he doth execute judgment. 



2. That the psalmist speaketh of the God of Israel, 
not of Christ, as the apostle doth construe it. The 
apostle therefore settcth down maijislralitcr two con- 
clusions against these exceptions. 

First, That the ascending on high in the psalm is 
spoken in regard of descending, yea, local descending 
to the nether parts of the earth. Ascending must be so 
taken as descending, to which it is opposed ; but the 
descending was to the nether parts of the earth locally, 
therefore ascending must be so likewise conceived. 

2. Ho that being God descended, he it is that as- 
cendeth, but Christ onlj' descended, erfjo, &c. 

Now for the opening of the words. We must know, 

1. What is meant by descending. 

2. What is meant by the nether parts of the earth. 

3. What by ascending above all heavens. 

4. What hj filling all things. 

1 . There is a threefold descending which may be 
ascribed to Christ. 

(1.) His incarnation and manifesting in the flesh, 
in regard whereof Christ God is said to descend, be- 
cause he manifested his presence here below with 
us ; not that he came where he was not before ; but 
this is not chiefly here meant, because this is no proper 
descending, and therefore not so answerable to the as- 
cending here spoken of, because he speaketh of Christ, 
not as to take flesh, but as being already made mani- 
fest in the flesh. 

(2.) A second descending, which is the abasing 
himself in condition. 

(3.) A third, which is the yielding of his body to the 
grave. This last is here principally meant, yet so as 
the state of abasement is to be conceived with it. 

The lower parts nf the earth. These words have a 
double construction, from a double consideration of 
the earth, as it is considered with the heavens, or as 
the parts of it are considered with itself. The first 
sense is the lower parts of the earth, or parts of the 
earth which are the lowest parts of the world. But 
this is not here so good a construction, because it doth 
not answer to abore all these heavens, in the verse fol- 
lowing, where the terminus of his ascension is not simply 
made to be heaven, but the highest heavens, compared 
with these lower and visible heavens. Another, then, 
and the true sense is, the lower parts of the earth; that 
is, the grave, which was lower than the other earth, for 
though it was a rock, yet it was within the eai'th hewn. 
Mat. xxvii. CO. So that they were glad to stoop that 
looked into it, John xx. 5 ; this is that our Saviour 
calleth the heart of the earth, Mat. xii. 40. Every 
thing between the top and the bottom, by that Hebrew 
phrase, is called the heart or more inward part of a 
thing, and thus Ps. Ixiii. 9, this phrase may be taken, 
' Those that seek my soul to destroy it, shall go into 
the lower parts of the earth.' This is the true con- 
struction. Some construe it of limbo, some of Christ's 
descent to hell, but these are things without authority 
of Scripture. 2. The descent of hell, is a thing not 



2.54. 



BAYNE ON EPHESIANS. 



[Chap IV. 



necessary, as Bellarmine confesseth ; a thing held by 
tradition, as Andradius. 3. Thence Christ ascended 
■whither he descended : but the gospel hath not a tittle 
of his ascending out of hell. 

For the words, above all these heavens ; heavens are 
sometimes put lor heavenly creatures, the place of the 
inliabitants, but not so taken here. 

2. For the heavens themselves, the upper parts of 
the world. You must know there are three heavens. 

(1.) The air so called. 

(2.) The starry firmament. 

(8.) The spiritual ones, the seats of the blessed. 

Now the meaning is, he went above all these visible 
heavens, into those heavenly mansions, where God 
sheweth his glorious presence, where the angels and 
spirits of the just have their abode. But because it is 
said above all heavens, here is a question propounded. 

Qnesl. Whether Christ be in or upon the vaulting 
of those uppermost heavens ? 

Ans. He is in them, for where we shall be, there he 
is, John svii. 2i, as one may be in a house or on the 
house top : ' Father,' saith Christ, ' I will that they 
whom thou hast given me be with me, even where I 
am.' Where his Father is, there is he ; our Father is 
in heaven. 

The fourth thing to be opened in those words in the 
lOlh verse, that he mif/ht fill all ihimjs. Two senses 
must be chiefly marked : the one false, to fill all places 
with his body ; the other true, to fill all his church 
with his gifts. For the first, you must know that it 
concludeth more than the test layeth down. Christ 
filieth all, therefore with his bodily presence ; it doth 
not follow. 2. Again, Christ did not ascend to fill all 
places, but to be contained in the heavens : Acts iii. 
21, ' Whom the heavens must contain till all be re- 
stored.' 8. He ascended to fill all, but with the Holy 
Ghost. 4. He should have said, Christ ditfnsed him- 
self, or became omnipotent, that he miyht fill ever}- 
place. To say he ascended, which is, left a lower 
place and went into a higher, that he might be in every 
place, is to say he left a place that he might be in every 
place; it is to speak contradiction. 

The true sense is, that he might fill all with his gifts, 
be ascended, gave gifts, as in the verse following. 

Obj. But they except that then he would not have 
said, ' to fill all Ihine/s,' but his church. 

Ans. The word all doth note all the members of his 
church in heaven and earth, as chap. i. 10, ' That he 
might gather together in one all things, both which are 
in heaven, and which are in earth, even in Christ;' 
and so you have it in the last verse of that chapter, 
' the fuhiess of him which filieth all in all things.' 

Doct. Hence we must first mark, that the ascension 
of Christ is not a manifestation of glory, but a local 
:novini^ from place to place ; for this seemeth to be it 
that the apostle would prove in this place, viz., to shew 
US that we mnst not conceive of Christ's ascension as 
of God's ascending ; but such is his ascending as was 



his descending to the grave. Now this was a descend- 
ing without figure. 

Use. Which is to be marked against some Lutherans, 
that turn the ascending of Christ into a state of 
majesty, whereby he is omnipresent. 

2. This must be marked, that he saith, What is it 
but that he descended first into the lower parts of the 
earth / Where observe, 

Doct. How that the Lord doth make great abase- 
ments go before the exalting of those that are his. 
Thus of Christ it is said, Heb. ii. 10, ' It was meet 
that he should be consecrated the prince of salvation 
through afflictions.' And Luke xxiv. 26, our Saviour 
maketh this the song of all the prophets, that ' Christ 
must sutler all those things, and so enter into his 
glory.' First descending, before ascending ; and this 
we see was the course of God with his church in 
Egypt. The Jews from the history ground this pro- 
verb, Qniim duplicantur loteres, turn i-eiiit Mnscs, the 
burden of brick was doubled before their deliverance 
appeared. ' Abasement goeth before honour,' Prov. 
XV. 33 ; for beside that a thing mnst be emptied before 
it can be filled, the Lord doth thus order the course 
of his children, that his power might be made manifest. 
He letteth the wicked nestle themselves, and the head 
of them touch the heavens, that all the world may see 
it is the high hand of God whereby they are abased ; 
he letteth his own come to the lowest ebb, bringeth 
them to the dunghill, that his hand may be manifested 
in their advancement. It is not with God as with 
men, who put down the prisoners into the hole whom 
they purpose to bring forth to execution ; for he sets 
them upon the throne sometimes whom he intends to 
reject, as is manifest in Saul, and other kings of Judah 
and Jerusalem. 

Use. We must, therefore, sufier patiently our afflic- 
tions ; it was so in Christ our head. The scholar is 
not better than his master, the servant is inferior to 
his lord : ' He made himself of no reputation, and 
took upon him the form of a servant, and was made 
in the likeness of men ; he humbled himself, and be- 
came obedient unto the death of the cross. Where- 
fore God hath highly exalted him,' &c., Philip, ii. 7-9. 
Thus it must be with us ; we must snfler with him 
before we can reign with him ; we must be like him 
in his death, this outward man of ours must be cruci- 
fied, before we can be Uke him in glory. 

Ver. 10. He that descended is even the same that 
ascended up far above all heavens, that he might fill all 
thinijs. 

This verse setteth down three things : 

1. The person ascending. 

2. The place. 

3. The fruit which followed Christ's ascending. 
Now, that he who descended to the lower parts of 

the earth doth ascend to the highest heavens, it doth 
give us to consider, 



Tek. 11.] 



BAYNE ON EPHESIANS. 



255 



Doil. How the Lord doth turn the greatest abase- 
ments of bis children to the greatest measure of glorj'. 
< Thus it was with Christ, and thus it shall be in 
those that are Christ's ; as Paul saith, 2 Cor. i. 5, 
' The atUiclions of Christ have abounded in us, so his 
Comforts have abounded.' And Moses, Ps. xc. 15, 
doth not wish that God would comfort them with his 
blessing, but that, ' according to the years wherein 
thev had known evil, he would be pleased to refresh 
them :' where he maketh this the mete-wand whereby 
God should measure their good, the greatness and 
continuance of their tribulation. True it is, that in 
this life it is not always to be observed, yet here the 
present salvation often answereth to present exercises ; 
but when justice shall return to judgment, when God's 
justice shall perfectly be revealed in the eU'ecls of it, 
then this shall be found true, that the patient endur- 
ing of the greatest sufi'erings shall receive the greatest 
weight of glory. 

Use. Now, this should cause us every one to bear 
our cross more comfortably. If St James might well 
exhort on that example of Job, ' You have heard of 
the patience of Job,' James v., and what end God put 
to his evils, then much more may we persuade from 
this precedent of Christ : you have heard of Christ's 
abasement, and what glory followed it ; therefore pos- 
sess yourselves with patience. Look as it is with inn- 
keepers, if they have guests very curious and diverse, 
yet they will bear with them, because they know they 
will pay well at their parting ; so we should, though 
crosses are touchy guests, yet give them leave, sufler 
a while patiently, and when the reckoning cometh all 
shall be recompensed. 

Doct. A second point here observable is this, that 
Christ is gone above all these heavens in glory, is a 
special cause of rejoicing to all his members : ' If ye 
love me' (saith Christ, John xiv. 28), ' you will re- 
joice that I go to the Father.' For which of us, if we 
had a poor kinsman advanced to some high place in 
the commonwealth, would not rejoice ? So it is that 
our eldest brother, yea, our head, is gone into heaven, 
and there in our nature sitteth next in authority under 
God the Father, who bath subjected all things to him. 

Now for the fruit of his ascension, that he m'uiht fill 
all. Hero you see that Christ glorified in the heavens 
filleth all his in heaven and earth with glor}'. Observe 
then from hence, 

Doct. That Christ doth not keep to himself the 
things he hath, but comniunicatctb them with his 
members : John xvii. 19, ' For their sakes sauctifv I 
myself, that they also might be sauctilied ;' ver. 22, 
' The glory that thou gavest me, I have given them.' 
He sanctifies himself for us, the glory given him he 
givelh us : John i. IG, ' Of his fulness we all receive 
grace for grace.' 

Use 1. It teacheth every one of us that we must 
not keep the things we have to ourselves, but if we 
have any measure of tilling, let us be like Christ, 



labour to fill others, we will light another's candle at 
ours ; so we must, if our minds be filled with light in 
any measure from Christ, labour to enlighten our 
brethren by it. Every one must say that which is 
spoken of Christ, Ps. xvi., and of us in some sort that 
are his, ' our good,' when it cannot advantage God, 
it ' must be employed for the saints, the excellent in 
virtue, in whom is all our delight.' 

Use 2. This is full of comfort to poor needy souls. 
I feel great want of knowledge, I know nothing as I 
would, great emptiness of wisdom ; I cannot walk in 
the place God hath set me, nor carry myself beseem- 
ing, when God doth chasten and try me with afflic- 
tions ; I find a great want of fear, a heart void of love 
to my God ; this is comfortable to think of : Lord, 
thou art now in heaven filled with unmeasurable glory, 
that thou mightest thence fill us ; holding to such 
meditations, we shall in time work ourselves out of 
all wants. 

Use 3. Whatsoever grace we have, see whence it 
cometh. It was prophesied, Isa. xi. 9, that ' the 
earth should be full of knowledge of the Lord ;' now 
what knowledge, what fear, what grace soever I see 
filling any of the saints, I know it cometh from Christ 
ascended to heaven, and there sitting in fulness of 
glory. 

Ver. 11. He therefore gave some to be apostles, and 
some prophets, and some evangelists, and some pastors 
and teachers. 

Now followcth the proof of the second member of 
the 7th verse, viz., that Christ giveth every one his 
several grace, or giveth diversity of gifts ; this he 
proveth to the 17th verse. But this is to be marked, 
that this may seem not to prove that which was 
spoken, because Christ is not said to give gifts divers, 
but divers kinds of persons, as not the gift of apostle- 
ship, but apostles. 

Ans. The gift is included in the person, for he is 
an apostle that hath the gift of apostleship ; these the 
Holy Ghost taketh as inseparable, so that affirming 
divers persons gifted, he together affirmeth diversity 
of gifts. 

This discourse hath four parts : 

1. He reckoneth divers persons in divers functions 
given by Christ, ver. 11. « 

2. Divers ends, ver. 12. 

8. The continuance of those that are ordinary, 
ver. 13. 

4. The fruits which must follow in us, upon per- 
sons given to such purpose, ver. 14. 

For this 11th verse, we must observe four things 
for the fruitful understanding of it. 

1. That those gifts here named are all of them 
divers orders in the church, and for understanding 
this, they must be particularly explained. The apostles 
were principal ministers given of Christ for the found- 
ing of the catholic church : ' Go teach all nations,' 



256 



BATNE ON EPHESIANS. 



[Chap. IV. 



Mat. sxviii. 20 ; ' I like a master builder have laid 
the foundation,' 1 Cor. iii. 10. The word is used 
singularly of Christ, Heb. iii. 1, called ' the apostle 
and high priest of our profession ;' the legaliis a latere, 
more commonly with limitation, as Epaphroditns an 
apostle for the Philippians, Philip, ii., and so some 
take Andronicus and Junia to be called apostles, 
Bom. xvi. 7. 

More especially of the twelve, the apostles, not 
from their first sending, Mat. s., but from that com- 
mission at Christ's ascension. Mat. xxviii., and the 
testifying of it by signs, Acts ii. 3, joined with execu- 
tion. 

The supreme ministers had five properties : 

(1.) They were called immediately by Christ : Gal. 
i. 1, ' Paul an apostle, not of men, but by the wiU of 
God ;' to which you may adjoin that other, they were 
eye-witnesses of Christ. 

(2.) Their commission was over all the world : 
' Teach all nations.' 

(3.) Their assistance was infallible, so that they 
were ' led into all truth ;' and teaching, taught nothing 
but the truth : ' Holy men spake as thev were moved 
by the Holy Ghost,' 2 Pet. i. 21. 

(4.) They by the imposition of hands gave the 
Holy Ghost, Acts xix. 6. 

(5.) They had power of avenging disobedience, 
where and when it was behoveful for the church, 
2 Cor. X. 6. 

2. Prophets in the New Testament are taken gene- 
rally or specially. 

Generally, for all that interpret the word to edifica- 
tion ; specially, for some that had predictions of things 
to come, as Agabns, Acts xxi. 10 ; and a singular gift of 
interpreting prophetical Scriptures, Acts xiii. 1, not 
only liy benefit of knowledge got with study, but by 
divine revelation, 1 Cor. xiv. 6, aToxa>.u\J//s is made 
the matter of prophecy, these are in the second rank ; 
for prophecy, in the other sense, is the work of the 
teacher and pastor. 

3. Evdnt/elists, not the seventy, for these were given 
after Christ's ascension ; but that Christ sent them for 
evangelists after his ascension, there is no warrant in 
Scripture nor pure antiquity ; not the TOters of the 
story of the Gospel, for two of them were apostles ; 
but other ministers that sciTcd for publishing of the 
gospel. They were of two sorts ; called immediately, 
as Philip, who was an evangelist. Acts xxi. 8, set on 
that work by the instinct of the Spirit, Acts viii. 39, 
40 ; others, as Timothy, called by the apostle, ' Do 
the work of an evangelist ;' yet called by the apostles 
and elders : 1 Tim. iv. 14, ' Despise not the gift that 
is in thee, which was given thee by prophecy, with 
the laying on of the hands of the eldership.' Such 
were Titus, Mark, Tychicus, Sylvanus. Both these 
sorts may be understood, but the latter principally as 
more frequent ; they were ministers given of Christ, 
for the helping of the apostles, in that they begun. 



Now they differed, viz., these latter from the apostles 
in three things. 

(1.) These were called by the apostles ; the apostles 
without the mean of man, by Christ himself. 

(2.) The apostles were over all churches, these 
over some, to which the apostles did call them. 

(3.) The apostles founded chmxhes, these did 
accomplish the work they begun ; the apostles planted, 
these watered, Titus i. 5, and many of those apostles' 
privileges were not to be found in these. 

Pastors, that is, ministers that laboured in the word 
of exhortation, and ministering the sacraments. 

Teachers. Ministers that laboured in the word of 
doctrine or knowledge ; for as the persons are here 
distinguished, so the gifts elsewhere. 

There are three distinct words that make difierence 
of three kinds of ministers: a'3-oza>.u4"S, 1 Cor. 
xiv. 6; y>uiai;. Bom. xii. 7; 'rra^dxy^r^aig, 1 Cor. xii. 6. 

A second thing to be marked is, that these divers 
orders are divers in degree, one above another ; for, 
as the fathers speak, the upper order can be what the 
lower can, but not on the contrary. An apostle had 
the gift of prophecy often, as of Paul and Peter it is 
manifest, could do what the evangelists, pastors, and 
doctors could do, in more excellent manner. 

Thirdly, We must know that some of these ministers 
are extraordinai-y and temporary, some ordinary and 
perpetual. 

■The three first, of the first kind. 

The two last, of the latter. 

1. For the first were given to lay the foundation 
and perfect a church, according to the platform which 
God prescribed ; if, therefore, we say they must be 
continued, we must either afiirm that they did not 
perfect the building of the church for the platform of 
it, or else we must say, that it perfectly builded, is 
razed again from the foundation. The first assertion 
derogateth from the apostolical and evangelical minis- 
try, the second from the truth, for the church hath 
promise of perpetual preservation. 

2. Secondly, We see that things in doing require 
many things, which, when they are done, are needless. 
As a house, till it be built, requireth masons, brick- 
layers, carpenters, tilers, and such like ; when it is 
finished it needeth none, but those that may keep it wind 
and watertight ; so the house of God, the church, for 
the first building, required apostles, prophets, evan- 
gelists ; being built by them, it standeth in need of 
faithful teachers and pastors, and such ordinary 
ministers. 

8. Moses, as he was a lawgiver, having authority 
to order the form of the church and commonwealth of 
Israel, had none to succeed him ; no more have the 
apostles, who from Christ had authority to prescribe 
the form of the chmxh, any succeeding them in this 
regard. 

4. None hath those properties and privileges of an 
apostle above named. 



Ver. 11.] 



BAYNE ON EPHESIANS. 



257 



5. None ever tbnt have been inslniments of reform- 
ing and re-edifying the chiirebcs defaced, did cballeugo 
tbis dignity. So tbat it must be determined, tbat so 
fur foitb as tbo apostlos taugbt tbo word, adminis- 
tered tbo sacrament, looked witb otber elders to tbo 
goverment of tbo cbnrcb, tbougb tbus far tbo pastor 
and doctor do succeed tbem, yet so far as tbey were 
to build the cburcb, and order the platform of it, and 
bad extraordinary gifts to tbis purpose, their office 
tbus far died in their persons. 

Fourthly, It must be marked that the apostle doth 
not intend to set down all functions in the church, but 
such as labour in word and doctrine for building the 
body of Christ, as the next verse giveth us to under- 
stand. 

These four rules must be marked : 

1. The first cxplainetb the text. 

2. The second teacheth bow far we yield to snpe- 
rioritj' of ministers against the papists, who will have 
Peter above all the apostles in a supposed jurisdiction. 
We say an apostle is above a prophet, and not one 
apostle above another. 

3. The third answeretb the papists likewise ; for 
when we ask them where is their pope, their visible 
head ? they say, ' He gave apostles,' &c. ; ' till we all 
meet,' &c. 

Alls. Some of these belonged only to the first build- 
ing, to raise the frame of the church ; some are per- 
petual, as the two latter. 

Now, here are four things to be considered in the 
verse : 

1. That all these ministers are the prince-like gift 
of Christ ascended to glory. 

2. That he saith, he made some only, not all : 
against anabaptists. 

3. That he gave not one, but many kinds of minis- 
ters. 

4. That he gave not only the extraordinary, but 
also ordinary and perpetual, as well the pastor as the 
apostle. 

For the first, it doth teach us, that those who do 
labour in the ministry are the special gifts of Christ 
unto us. Of which these three things: 

1. We will shew tbat it is so. 

2. How we may kuow those tbat are given us of 
Christ. 

3. A^Tiat use we may make of it. 

1. The Lord, Jer. iii. 15, calling his people to re- 
pentance, he biddcth them repent ; and what will he 
give them ? ' Pastors according to his heart, who 
may feed them with wisdom and understanding ;' and 
Jer. xiii. 25, the Lord doth upbraid the unthankful 
people with this special favour, tbat he had ' sent bis 
prophets unto tbem early and late.' 

2. Now, to know whom Christ giveth ; we must 
know tbat Christ bath himself diversely disposed in the 
giving of ministers. There are three sorts of ministers : 

Some are ignorant and scandalous. 



Some of knowledge, and free from crime, but nn- 
sanctified. 

Some are truly sanctified. 

The first Cbri.-t i)trmitteth orinflicteth as judgments : 
Mat. xxviii. 19, 'For to him is all power and judg- 
ment committed in heaven and earth.' 

The second Christ giveth, and tbat for the good of 
the church ; for if men be qualified for life and doc- 
trine, and liave a calbng, arc inwardly excited and 
outwardly called, tbat is approved of the cburcb, de- 
sired or accepted by the people, they are to be held 
as ministers, given for the good of the church, though 
their persons are not approved, and Christ shall say, 
' Depart from me, ye workers of iniquity, I know you 
not.' 

The third sort are those that arc qualified, called, 
and sanctified inwardly. Now these are given of Christ, 
and, as the Scripture speaketh, are men ' according 
to bis own heart,' 1 Sam. xiii. 11, tbat is, delegated 
by him. 

Quest. How may we know these ? 

Ans. By their fruits, by teaching, living. 

By teaching: 1. For matter, they will teach that 
only which is delivered to tbem from God : 1 Cor. 
xi. 23, ' Tbat which I have received from tbo Lord, 
that I have delivered unto you.' They will ' feed the 
flock of God,' with all the word of God, concealing 
nought that is convenient : ' I kept back nothing that 
was profitable,' Acts xx. 20. But principally tbey will 
preach the doctrine of repentance. Preach repentance 
and remission of sins in bis name. They will preach 
faith in Christ : 1 Cor. ii. 2, ' I cared to know nothing 
amongst yon, but Jesus Christ, and bim crucified.' 
Lastly, tbey will feed with the doctrine of good works. 
' This is a sentence worthy all entertainment : Let 
them that have believed, have care to shew forth good 
words. Teach those things, tbey are good and pro- 
fitable.' 

2. For the manner, in simplicity, desiring rather 
the evidence of the Spirit than the pomp of set phrases : 

1 Cor. ii. 3, ' I was with you in weakness, and in fear, 
and in much trembling ; and my preaching was not 
in enticing words of man's wisdom, but in demon- 
stration of the Spirit and of power.' Tbis was it which 
Paul counselled Timothy to look unto, 2 Tim. ii. 15, 
' Study to shew thyself a workman that needeth not 
to be ashamed, dividing the word of truth aright.' 
Now tbis standetb in teaching the truth above named 
witb respect of true circumstances ; considering what 
is fit for weak, what for strong, for young, for old. 
Therefore, there must be a word of wisdom, as well as 
a word of knowledge ; wisdom which must enable) a 
steward of God's house so to distribute food that 
every one may have their due portion, ri siro/itT^iov. 

8. For the time, we must feed often : ' Be instant,' 

2 Tim. iv. 2, not only when all things are fit, but out- 
WTestling diiliculties wliich would hinder. The minis- 
ter of God is bid to ' continue in doctrine, c'^i/xivtiv it 

B 



BAYNE ON EPHESIANS. 



[Chap. IV. 



rfi bisaxfi ; and Paul, Acts xx. 7, was night and day 
occupied in his duty, 2 Tim. iv. 2. 

4. The end, thej' will seek the glory of him that 
sent them : ' The same is true, aud there is no un- 
righteousness in him,' John vii. 18. 

Use 1. This heing so, we see how wide the world 
is, that think these men who have such gifts of Christ 
Jesus, the very ofl'al and ofl'scouriug of men, troublers 
of the state, such as hate them, never speak good to 
them. Thus, like swine, they do trample under foot 
the precious pearls that Christ doth send them, the 
ministers of his gospel. 

I'sc 2. Again, it must teach us so to think of them 
as the special favours of Christ. If om- friend doth 
send us from a far country one of his chief servants 
over to us, we will welcome him, and the love of our 
friend will appear in our entertaining of him ; so Christ, 
now in heaven, he doth send us ministers, the stewards 
of his house. Sure if we have any love to Christ, 
then their feet should le precious who bring us glad 
tidings of peace, Kom. x. 15. 

Use 3. For the ministers sent of Christ. We must 
be exhorted to remember we owe unto our people the 
duty of pastors ; ' preach, exhort, convince ;' take 
heed, lest through om- negligence we make a hunger- 
rot among the sheej) of Christ, 2 Tim. ii.* Those 
that have but half an eye, see that through our default 
the people perish for want of knowledge. Bring not 
the guilt of blood upon your souls ; what else can fol- 
low, ' if the blind lead the blind ' ? Fear that ana- 
thema, 'Woe to me if I preach not the gospel,' 1 Cor. 
is. 17. 

And see that, for the matter of your preaching, it be 
the wholesome word ; preach the doctrine of repent- 
ance. Do not trifle in the pulpit ; weigh your matter, 
how it will edify, before you broach it to the people. 
What if you know some things that are not obvious, 
must they, as wild figs, needs come forth ? Remem- 
ber that gi-ave precedent of Basil, when coming to open 
that God rested the seventh day, he had occasion fit- 
ting to please itching ears with subtle speculations con- 
cerning numbers ; the holy man, as able as any, to 
shew he contemned that which they magnified, did 
pass it over with silence. Why ? Because the theory 
of such things was not fitting the capacity of the 
people ; because, saith he, the church is present, and 
expecteth not -jraiado'uv, but rioii '^ioisri/Maruv Tjif 
or/.o&o/j,f,v riitotT'M i^rjyr,<!iv. I would such could re- 
member it, who have made preaching a profane med- 
ley, being not unlike them Hugo speaketh of, who, 
not knowing how to contain things within even bounds, 
seek syllogisms in gi-ammar, inflections in logic, card 
with the word of God all kind of strange language. 
Think of it, where do shepherds feed ? Is it not in 
their masters' walk ? With what, in hai-d weather, but 

^ * Ne loca eoium qui fulgore sapientire corda populonim 
illustrare debent, occupare prassumas. — Avibr. offic. 10. 



with their masters' store ? So must we lead them to 

those green pastures, feed them with the wholesome 
word. Again, for manner, condescend to their capa- 
cities whom ye teach, be they never so simple and 
weak.* Look in that, 2 Thes. ii. 7, Saint Paul, that 
was profound enough, knew tongues enough, walked 
hke a nurse, stammering to their understandings. 
Think it not your credit to walk in the clouds ; it 
argues you want both wit and clerkship. Do not 
check good devotion with bitter invectives against pre- 
ciseness, but let your speech be /omentum bonis, et 
acuJeus pravis ; and, I beseech you, do this diligently. 

Doct. In the next place, he saith he gave (not all) 
to be apostles, but some. Whence observe, that the 
calling of ministry is not common to all, but to some 
only that are good in the eyes of Christ for such pur- 
pose. ' Are all apostles ? are all prophets ? are all 
teachers ?' 1 Cor. xii. 29. To one he giveth thus, and 
to another thus, as pleaseth him. For look, as all 
the body is not an eye, so all the body of Christ is not 
a minister, whose oifice it is to be in this mystical 
body, as the eye is in the natural . 

Use. This is to be marked against the anabaptists, 
who (hand over head) think any may run out and lake 
this honour to himself, when he once knoweth in any 
measure the mystery of belief. And they object the 
place in 1 Peter ii. 9, ' we are a kingly priesthood.' 

For answer. We are priests in regard of the com- 
mon ointment of Christians, not the particular calling 
of public teaching. As priests, all Christians are to 
offer up themselves, Rom. xii. 1, to teach themselves 
and others in private, to offer up spiritual sacrifice, 
yet so as that remaineth : ' Are all prophets ? are all 
teachers '?' We must mark that some have the gift 
only given against snch confusion. 

Doct. 3. It is to be marked how many Christ hath 
given, which doth teach us that Christ hath not one 
gift, but divers, which himself hatb, and doth sanctify 
for the good of his church. Thus here are apostles 
with their gifts, prophets, evangelists, yea, diverse or- 
dinary gifts : Rom. xii., ' One hath a word of know- 
ledge, another a word of exhortation.' For as in the 
building of a house, diverse handicrafts are of use, artifi- 
cers that are not all of one nature, so in the building of 
the faithful, who are the house of God. And therefore 
in the old church of the Jews there were their io,ao- 
diddnxaXm, men that had skill in interpreting the text 
read, and others that had a gilt in exhortation, as may 
be gathered Acts xiii. 15, and xv. 21, compared to- 
gether. 

Use 1. Which consideration of diversity of gifts 
doth reprove those that will take mislike at this or 
that kind, because it is not as they would have. If 
one speak trtatably and stilly, though he lay down the 

* Oportet enia qui iilstruit ruiles animas, talem esse qui 
pro ingenio auditorum possit se aptare. — Grat. caus. viii. 
qu. i. 



Ver. 12.] 



BAYNE ON EPHESIANS. 



259 



truth sonndly, if bo apply not forcibly, he is nobody, 
as if every one shoukl Lie au Elijah, or a son of thunder. 
If others, on some pla'n ground, belabour the con- 
science, Tush, he is not for them ; ho doth not go 
to the depth of his text. They could themstlvcs, at 
the first sight, observe as much ; as if every barque 
that sailed did draw a like depth, yet all sorts carry 
their passengers safe lo their haven. So iu ministers, 
every one hath not a like insight into doctrine, yet all 
be God's instruments to thy salvation. This is a 
malapert, itching humour, which, if you will be Chris- 
tians indeed, you must lay aside. 

Use 2. It must teach us to lo%'e and reverence all 
sorts of gifts, seeing it pleased God to deal them in 
such diversity, and all for our good. If we be spiri- 
tually hungry, the coarsest things will be sweet, the 
least gift will be precious. 

Doct. Lastly, it is to be marked that Christ is said 
to give the ordinary pastor, as well as the extraordi- 
nary apostles, which doth teach us that the ministers 
we have with us are no loss sent by Christ than those 
other cxtraordinai-y were, which now are ceased. 

God doth acknowledge the one set over us by him 
and his instruments to work our salvation, as well as 
the other. Acts xx. 28. The ministers called by the 
church are said to bo set over their people by the 
Holy Ghost : ' Take hoed unto yourselves, and to all 
the flock, whereof the Holy Ghost hath made you 
overseers.' So the apostle, 1 Cor. iii., What is Paul? 
An apostle. What is ApoUos ? An ordinary minister. 
Are they not both the ministers of Christ ? Yet both 
one after a sort ; the one hath no more in him of that 
saving power than the other, and God is as efl'ectual 
as well by the one as the other ; for of Timothy's 
ministry, the apostle saith that he, continuing in it, 
should ministerially save himself and others. For be- 
tween an extraordinary minister and ordinary this dif- 
ference must not be conceived, that Christ only doth 
call the one, men only the other ; but this is it in 
which they differ : Christ calleth both, the one as ex- 
traordinary without man ; tho other he calleth but by 
the means of men, of the church. 

Use. So that we must consider those that teach us, 
and labour amongst us, as the ministers of Christ, and, 
by the eyes of faith, see Christ teaching by them. 
This, well discerned, wuuld make us present ourselves, 
like Cornelius, to hear whatsoever is commanded them 
from Christ ; and the not acknowledging Jesus Christ 
in them, doth cause great want of reverence, and 
abundance of unfruitfulness to overtake ns. 

Ver. 12. For the i/alhering together of the saints for 
the ii-orkof the miimtnj,for the edification of the boJi/ 
of Christ. 

The ends follow, which are set down three ways, in 
regard of three kinds of persons to whom the function 
of the ministry hath reference. 

1. Id regird of the people : it is to repair them. 



2. In regard of themselves that are pastors and 
teachers : it is that they should labour, and not make 
holiday. 

3. In regard of Christ : that his body may bo 
built. 

In tho first end, we must mark, 1, the repairing it- 
self ; for so the Greek word is fitly construed, for 
mending or setting in joint (zarajr/^s/v) a member 
swerved : Gal. vi. 1, 'If any l)e fallen, j-e which aro 
spiritual restore such a one,' joint him again. 2. The 
persons repaired, saints. 

Doct. From the first, observe, what it is that must 
mend us and repair us where we are broken and de- 
faced ; it is the preaching of the word. 

We are full of spiritual ruins ; our minds are dark- 
ness, our wills crooked, our all'ections unsanctitied. 
Now, the Lord doth by this mend us, and restore the 
image which is razed in us : Acts xxvi. 18, 'Paul was 
sent with his preaching to open their eyes, that they 
might turn them from darkness to light, from the 
power of Satan to God.' Though God created man- 
kind without the help of angels, yet he doth not re- 
create his image in him, but by the mean of men, 
wherein he doth condescend to our infirmity, testifieth 
his great love that graceth men so as to be his fellow- 
labourers, and trieth the obedience of our faith. 

Use 1. This being so, it must teach us, as we would 
have our souls mended, so to wait on the word. We, 
to repair our bodily health, wait at the physician's 
chamber, if he be not within ; wo come again and 
again. So we must do on the ministry of the word ; 
if we find it not at tho first to speak to us as we de- 
sire, we must come again and again. 

Use 2. It doth show unto us what end we should 
propound to ourselves in hearing the word ; for if 
this be the end, to repair us, then we must set this be- 
fore us, the amendment of our sinful souls, that some- 
thing may be supplied which is wanting, something 
reformed which is amiss, something strengthened 
which is weak ; we must not come to while awa}' an 
hour, or to continue a custom taken up, much less 
curiously to censure and descant on what we hear : 
Ps. cxxii. 14, ' The tribes of God go up to the testi- 
mony of Israel to praise the Lord.' They came to 
join in psalmodies and prayers, and to hear what God 
shall testify to them for the further informing or re- 
forming of them. 

Doci. 2. It is said for the persons, not to repair all, 
but the saints. Observe, not all are benefited by the 
word, but the saints only ; that is, such as are called 
already, or have this grace given them before all 
worlds in the purpose of God ; as Christ distinguisheth 
sheep, John x. 16, some entered, some to enter ; Mat. 
xiii. 11, 'To you it is given,' to others not ; ' As many 
as were ordained to life believed.' All the prophets, 
and Christ himself, their preaching gathered not all ; 
nay, the most that heard them remained a gainsaying 
and rebellious people. Many heard Paul, but it is said 



260 



BATNE ON EPHESIANS. 



[Chap. IV. 



of one, Lydia, her heart was opened, Acls xv. For 
even as the rain makcth that part of the earth only 
fruitful, which is blessed of God, so the same ministry 
is fruitful to salvation in them oulj' that are chosen of 
God, to whom God intendeth this mercy. So we see 
by experience, every one is not bettered by the word. 
Some are resisters of the Holy Ghost, mockers and 
FcoflVrs at it ; some have their face only tanned with 
the sunshine of the gospel ; their hearts are not re- 
formed, though their outward man be changed. Some, 
like mackerel in salt waters, have no relish of this salt 
of the earth wherewith they are seasoned ; I mean of 
the ministry under which they live ; some, like termers, 
seem to go up awhile, but soon come home again. 

Use 1. Which must make us thankful that have re- 
ceived grace. God's grace, the more it is restrained, 
the more it must constrain us to thanksgiving ; and it 
must provoke us that have not benefit by it, to think 
that such and such find sweet in it. If all of us were 
sick, should we still continue in our sickness when 
Bome recovered, we would then see that God's hand 
were on us ; and shall we not, when such and such 
are restored in regard of their spiritual estate ? shall 
not we that have no change in our minds, see God's 
judgments on us ? Can we judge of the face of the 
eky, and not discern things spiritual and heavenly ? 
Mat. xvi. 3. 

Use 2. That the saints are repaired by the ministry, 
it doth teach us thatif weHve still under the ministry, 
and have not health restored to our souls, it is a shrewd 
presumption we are not saints ; nay, which is more 
fearful, that his grace shall never be shewed us : 'If 
our gospel be bid, it is hid to them that perish,' 2 Cor. 
iv. 3. Look, as if a sick man should have been with 
all our physicians, if they should all give him over, it 
were a thousand to one he is not a man of this world ; 
60 if our spiritual physicians can do us no good, our 
estate, we may well fear, is irrecoverable. 

The second end in regard of the pastors and teachers 
themselves, that they should labour in the work of the 
ministry. Observe hence, 

Doct. That the calling of the ministry is a laborious 
calling. The minister sent of God hath his work and 
travail enjoined him from God: 1 Tim. iii. 1, 'He 
that desireth the office of a bishop desireth a worthy 
work ;' 1 Tim. v., ' Such are worthy of double honour 
that labour in the word and doctrine ;' Mat. ix. 38, 
' Pray the Father, that he would send forth labourers 
into liis harvest.' It is not a matter of benefice and 
dignity, but an ofBce which is commended unto him. 
Now, what the specialties of this labour are, the Scrip- 
ture calleth them to two heads. 

Of government and teaching, both of ihcm such as 
might be branched out at large. 

Use 1. We must not, therefore, that ai'c toward the 
ministry, when we have once got our benefice, sing 
with the priest. Hie requies mea, and think then to sun 
ourselves, and ruffle in soft raiment, and follow good 



company, as some of us do. This is to forget that we 
are sent for labour, and, like drones and slow-bellies, 
waste the ecclesiastical revenue, without executing the 
office for which it is given. The consideration hereof 
should be a bridle to them that over hastily use the 
spur in the eager pursuit after church livings, whose 
folly, though the Lord rebuke not by opening the 
mouth of the dumb beast, oftentimes no less abused 
by them than once the poor ass by their brother 
Balaam ; yet unto his servants, especially those whose 
ears they trouble with then- immodest suits, it may be 
replied, not much unlike that of our Saviour to John 
and James, Mat. xx. 22, ' You know not what you 
ask.' Are ye able to bear the heat of the day, and to 
undergo all his heavy brunts ? St Paul tells you that 
this calling ties you to a work most weighty, and you 
should have well considered aforehand whether the 
strength of your shoulders would endure the weight of 
this burden, lest when you come to feel it, like Issa- 
char, you couch under it. Go, then, and let your 
deliberation be more mature before your execution be 
so hasty. 

Use 2. This doth shew ns how equal it is, that the 
minister should have bis maintenance from us. He is a 
labourer: 1 Tim. v. 18, ' The labourer is worthy of 
his hire.' If one work with you by the day, it is a 
crying sin to detain his wages, James v. ; so to with- 
hold maintenance from a minister that laboureth, is 
great injustice. He hath a good tenure by reason of 
his labour, as any of you have to aught to hold. 

Use. 8. It confuteth that foolish idea of ignorant 
men, who, seeing that that is done, not knowing that 
which should be done, do pass their verdict of minis- 
try as of an easy life, that hath much ease, little dis- 
turbance. This they never were aware of, but think 
it a plensant life ; didce beUum iiie.rpertis. 

For huildiiui of the body of Christ. T>oct. So that 
hence, 1, in general we see that, as all the ministers 
Cometh from Christ, so the work of it all goeth to 
Christ. The ministry is ours, we are Christ's, Christ 
God's, 1 Cor. iii. Like as the sea, the water which it 
sendeth forth returneth thither again whence it flowed. 

Use. We must therefore all of us labour, if we be 
sent of Christ, to shew it by this labouring for Christ ; 
as Paul, he prt ached Christ Jesus. We must make 
Christ the subject of all our preaching, to advance and 
set up Christ in the hearts of all his people. 

Doct. 2. Here we see what it is that bringeth us to 
have communion with Christ, and one with another, 
whr:t maketh us grow in this, even the ministry of the 
word. The building of us is nothing but the bringing 
of us to faith, and the further building of us is the 
bringing of us from faith to faith, from one degree to 
another. Now this first doth bring ns to the state of 
grace, and doth further build up when once we are 
entered : Acts xx., Paul did betake the Ephesians 
to that word which could further build them up, 

I'^TOIKIiboiJ.l'li. 



VtR. 13.] 



BAYNE ON EPHESUNS. 



2G1 



Use. So that as wo ever would be of the body of 
Christ, we ninst wait on this word, and not, like pre- 
sumptuous ones, say. Why, we can edify as well by 
readinf! at home, and such like private dcvoti<ins ; for 
if we turn away our cars from hearing this ministry, 
Prov. xxviii. 9, which God sottcth up for the building 
of us, then our prayers and readings are abomination. 

Ver. 13. Till irciill tiiefl tn(iether iiitht! uititij nffailh, 
anil iij'ike knowlcdije nflh'' Son of God, tiiilo a perfect man, 
unto the measure of the stature of the fulness of Christ. 

Now followoth the durance. For the verso : 

First, Wo will shew the scope. 

Secondly, The sum. 

Thirdly, Unfold it more particularly. 

The scope is to let us see how long the word shall 
continue in rcgird of the whole body, not in regard of 
particular members. The sura is, that this ministry 
should continue till all the body were come tj perfec- 
tion. For the opening the words. To see what meeting 
he here .opeaketh of. We meet in a threefold degree : 

1. In the visible militant church. 

2. In the triumphant chnrch, when by death we arc 
translated to the spirits of the just. 

3. In the universal meeting, when Christ shall ap- 
pear. Of that here the apostle speaketh. 

Next, it may be asked what is meant by the uniti/ 
of faith ? Ans. The uniform knowledge which we shall 
have of Christ when we shiill see him as ho is ; for the 
apostle seemeth to annex this other word as the just 
construction of faith ; and this word, 1 Cor. xiii. 12, ' I 
shall know as I am known,' doth signify the know- 
Ic Igo wherewith we shall know in the heavens. Again, 
it may be marked that this is made the point to which 
we meet, when we shall all meet. Now, faith, if it be 
conceived as an imperfect knowL dge which we have in 
the word, then ceaseth. 

Faith, therefore, here must be taken essentially, as 
it is a knowledge, and shall continue, though for the 
mnnner and imperfect measure it shall be abolished. 

Thirdly, What is a perfect manf Ans. A man that 
hath every member, and the just growth of every 
member. 

The ai/e of ihr fulness of Christ is that age wherein 
Christ mystically, that is, Christ the head, considered 
with the body, is complete. 

More largely thus wc are to conceive the meaning, 
namely, that these ministers are given to continue till 
that great congregation, till we shall all of us bo taken 
to meet Christ in the clouds ; till we, who here were 
some of us brought to the faith, some not, till we, 
who here were diversely minded, come to a uniform 
acknowledgment of Christ ; till we, who were some un- 
gathered, some not perfected, come to have all the 
members gathered together, and each several member 
in perfect degree of glory. 

Now, as a man is then perfect when he cometh to 
full ago, 80 we shall bo perfect when we, who are now 



in our minority and nonage, come to that just age 
which God hath prefixed as wherein Christ with his 
body shall rise to perfection. 

IJoct. The first thing then to be marked is, that the 
ministry of the word shall be continued to the end of 
the world. And therefore this ministry of the pastor 
and teacher is called an enduring ministry, 2 Cor. iii. 
11; not like the law, which lasted till the time of 
correction, but to al)ide unto tho end. And of the 
preaching of the word, and the administration of the 
sacrament, the Scripture doth aflirm this in particular, 
that they shall last unto the end of the world : Mat. 
xxviii. 20, ' Go, teach all nations, and baptize them 
in the name of the Father, Son, and tho Holy Ghost: 
and, lo, I am with you to the end of tho world ;' and 
1 Cor. xi. 26, of the sacrament of the Lord's Supper 
it is said, ' So often as ye eat this bread, and drink 
this cup, yc shew the Lord's death till ho come ;' and 
that morning of the resurrection is the time wherein 
all shadows shall fly. For while a house is not fully 
built, the workmen may not be dismissed ; and until 
the house of God have every believer, every stone of 
it laid, the builders of it must be continued. 

2. How God doth continue them is to bo unfolded. 
For answer. It is either visibly or invisibly. Visibly, 
either in tho pure institution of ministry, or in the 
declining or corrupted estate of the church ; as some 
popishly atlected may couch amongst us in some parts, 
so in popery some true ministers of the gospel lived 
amongst them, though in some points the}- smelled of 
the errors of their times. Invisibly; not that the 
members are not visible in themselves, and known one 
of another, but because the blind world and malicious 
prosecutors cannot discern them. And thus the Lord 
hath always bad some that have had the gifi and occu- 
pied the place of teachers, though they have not always 
been apparent. Out of which we may answer the 
papist's collection. The true church shall always 
have pastors and teachers ; ours hath not always had 
pastors and teachers. I answer, by distinction ; visibly 
or invisibly, in the sincere state of the church, or 
state somewhat corrupted, the church hath still had 
teachers. 

Use 1. Now that the ministry shall bo thus con- 
tinued, doth teach us that we must expect no other 
kind of ordinance, no revelations nor apparitions ; we 
must set our hearts at rest, for we shall otherwise lose 
our longing ; the pastor and teacher God will teach 
by, till his coming to judgment. 

Use 2. Again, it is comfortable to think that though 
the world rage, and hell break loose, our God will 
have them that shall teach, and others that shall he 
taught, unto the end of the world. 

Use 3. If the ministry doth continue till it hath 
brought tho whole body to perfection, then we must 
not give it over till it hath brought us to perfection. 
' Despise not prophecy,' 1 Thes. v. 20 ; ' Forsake not 
the Levita all thy days,' Deut. sii. 19. Tho stones 



202 



BATNE ON EPHESIAXS. 



[Chap. IV. 



of the temple were hewed in Lebanon, till they were 
fit to be transported to the temple ; so we must never 
leave these builders, till we are fitted and translated 
hence to heaven. 

Doct. The second thing to be marked is, that as 
yet we cannot look that there should be a perfect 
nnity in knowledge, for this is a thing which we come 
not to till we shall all meet Christ in the clouds. 
Here the envious man doth sow tares of dissension, 
and amongst the dear children of God there may be 
great diversity of judgment ; those that are perfect 
think thus, others otherwise. Look into the true 
visible churches, and you shall see among them groat 
difl'erence in opinions, as in the churches of Jerusalem, 
Corinth, Galatia, about things indifferent, justification, 
the resurrection. 

Use 1. Which consideration may underprop many, 
who, because of the ditierence of opinions, know not 
what to take to, think to be of no religion till all are 
accorded. These stumble at that which is the un- 
avoidable condition of the church militant, and would 
have heaven on earth, a perfect unity before we all 
meet. 

Use 2. It doth answer the papists' objection against 
ns touching our church, because there is not a perfect 
unity amongst those that are the teachers of it ; but 
look above, ' There is one faith.' 

Doct. 3. Here it is to be marked what we shall 
come to, who are here edified by the ministry ; we 
shall come to one uniform acknowledgment of Christ. 

' We shall see him,' saith St John, 1 John iii. 2, 
'as he is;' bo Paul saith, 1 Cor. xiii. 12, we shall 
then ' know him as we are known ;' 2 Cor. vi. 7, 
' walking by sight.' Yea, this sight of Christ shall 
transform us into glory; we shall be like him, 'for 
we shall see him as he is ;' even as the sight by faith, 
the more it is, the more it doth change us into the 
similitude of Christ. 

Uae. This, therefore, doth comfort us, though we 
now see nothing as we would, that we shall come to 
that perfect knowledge of Christ, to a perfect man. 

Doct. 4. Observe, that before we meet Christ, we 
shall not come to perfection. We are as a natural 
body, which in two regards is imperfect, and in two 
respects cometh to perfection. 

1. K every member be not present in it, it is not 
perfect. 

2. If every member be not come to the perfect 
growth of it. 

So we who are the members of Christ are not yet a 
perfect man, because many of our fellow-members are 
ungathered. Again, all of us that are brought home, 
whether the triumphant or mihtant, we have not our 
perfect growth. The spirits of the just (though in 
comparison of that they were they are freed from all 
imperfection) ; yet, compared with that they shall be, 
they are not all out-perfected ; for they walk now partly 
by sight, partly by faith and hope, in regard of things 



not accomplished. Wlien now perfection shall come, 
faith and hope shall cease. 

Again, for their bodies they are unglorified ; their 
persons, therefore, are not come to the full growth of 
glory. Now such members as are militant they know 
imperfectly, they have the old leaven in part with 
them, their bodies subject to weaknesses, sickness, 
death, itc. This, then, will lead us to see the state 
of a perfect man to which we shall come. 

For it standeth in these two things. 

1. That all believers shall then be brought together, 
who are the several members of this body. 

2. Upon every believer shall be put iu it the full 
measure of glory in soul and body. 

In soul, perfect knowledge, righteousn.^ss, holiness, 
joy, &c. ; in body, perfect strength, immortahty, spirit- 
uality, glory, &c. For as a candle in a lantern doth 
make the horn shine, so the soul glorified shall, by 
redundance, affect the body with brightness and glory. 
Thus you see what it is to come to be a perfect 
man. 

Use. This serveth to let us see how true it is that 
it doth not yet appear what we shall be,' 1 John iii., 
and to stir us up to get ourselves more and more 
builded by the gospel, that we may attain this perfec- 
tion, and to long till we meet Jesus Christ in the 
clouds, which shall have going with it so glorious a 
condition : 2 Thes. iii. 5, ' The Lord guide you to 
love God, and waiting for the appearance of Jesus 
Christ.' 

To the measure of the aije of the fulness of Christ. 
Observe, 

Doct. What is our estate as yet ; we are but like 
children in minority. We need no great proofs of it ; 
for while the ministry continueth to this body, it is an 
argument that it is not of full age, as here he speaketh ; 
for the schoolmaster, tutor, guardian, when one cometh 
of years, they then give over; so should this tutorship 
of the ministry surcease, if we were perfect. 

Use. This, therefore, may give us to consider for 
instruction, if we weigh what is done in them or by 
them. For, first, we see that while we are not aduiti, 
we are subject to correction ; and so it is with us; we 
are subject to the correcting hand of the Father of 
spirits, to many tribulations. 

Use 2. We see that though they are heirs of fair 
hopes, yet they are kept strait, and made go near 
the wind in the years of their nonage, as the apostle 
speaketh : Gal. iv. 1, 'A son, while he is under tutors, 
little diflercth from a servant.' So it is with us ; 
though we have an eternal weight of glory which be- 
longeth to us, yet here we get but the first fruits ; we 
get the Spirit very sparingly. Now look what gi-eat 
heirs will do that are not at years ; they will long till 
they come to age, that they may have all in their own 
hands ; thej' will bear many things patiently, because 
they know they shall come one day to another con- 
dition ; so must we lift up our hearts to think of this 



Ver. U.J 



BAYNE ON EPHESIANS. 



2G3 



time, take things in good part, as solacing ourselves 
with these hopes. Other things that might he gathered 
you may see chap. i. ver. 23. 

Ver. 14. Thai ice henceforth be no more children, 
waverini] and carried about with every icind of doctrine, 
hij the deceit of men, and tcilh craftiness, ichereby they 
lie in xcait to deceive. 

Now followeth the fourth point, the fruit of our being 
bnilt up by the ministry: it is laid down, 

1. By that which we must avoid. 

'2. By that which we must do. 

The first in this verse ; the thing we are to avoid, is 
inconstancy in profession of the truth, which is laid 
down by a double amplification : 1, drawn from com- 
parison, ' that we be not as children carried about;' 
2, taken from the causes of inconstancy : the one in- 
ward, in those words, ' through the deceit of men,' 
which word signifieth the cast of a dye, in casting of 
which, because there may be legerdemain, some put 
it for craftiness, in the hazard of which, because there 
is great uncertainty, some put it for inconstancy and 
uncertainty in the nature of man ; and this seemeth 
the best, because that craftiness is expressed in the 
words following. The other cause outward, is the 
craftiness of false teachers, which is set down from the 
end it tendeth to, treacherous circumvention or seduc- 
ing, a scoutlike kind of seducement. The sum of the 
words : 

Seeing God bath given such to build U8 up, we must 
not be like things without foundation, waving and 
whirled up and do^Ti with every wind of doctrine, as 
cLiiiireu ; which cometh partly from that inbred incon- 
stancy of our natures, partly from that wiliness of 
false teachers, which lie in ambush for to deceive and 
seduce us ; for the word is best actively construed. 

Doct. 1. Then mark, what is an excellent mean of 
keeping us from wavering, the cleaving to and attend- 
ing on the pastor and teacher. What doth keep the 
sheep from the wolf, but their following the shepherd ? 

Use. And therefore it doth teach us, that if we will 
be preserved from wavering by the suggestion of false 
teachers, then we must cleave to those that are given 
us of God for teachers. If a woman will be safe from 
lustful persons abroad, she must live at home. And 
this is a great preservative to us against the poison of 
all seducers, when in our hearts we give good allow- 
ance, and take good liking of our own teachers : 2 Tim. 
iii. 14, ' Continue in the things which thou hast 
learned.' Why ? ' Because thou hast been persuaded 
of them in a right order.' 2. ' Because thou knowest 
who I am that taught thee them.' So this motive, if 
we approve those that teach us on good grounds, it will 
make us hold to their teaching more firmly. Not that 
I would have men swear that this is gospel, because 
we speak it. This is the church of Rome her impu- 
dence, that ruleth over faith ; but believe things, be- 
cause yon find them so in the holy Scripture ; yet so 



far stick to them that teach you faithfully, and live 
Christianly, as not to listen to another lightly. 

Use. 2. This letteth us see what they aim at, that 
speak nippingly of ministers' ministry; as they are odd 
men, the more you follow them, the less you shall 
know what to bide by, &c. These seek to unsettle us 
in our religion, and draw us to whore with some false 
worship. For as a man that speaketh to a woman ill 
of her husband doth loosen her mind from him, 
meaning to win her to himself, so do these, itc. 

Like chiUhen. Doct. Mark then, that those that are 
under a ministry must not always be children for 
knowledge. Paul doth lay it in the dish of the Corin- 
thians and Hebrews as a fiult, that they continued to 
be babes, whenas they should have grown further, 1 
Cor. iii. 1, Heb. v. 14. Paul telleth us that we must 
be ' children in maliciousness, not in understanding,' 
1 Cor. xiv. 10. For the ministry is not only a seed to 
beget us, milk to feed us in childhood, but strong meat, 
by benefit of which we are to grow up further and 
further in the knowledge of the will of God. 

Use. We must know then, that God doth likewise 
look for this fruit from us, that we should not still 
continue children. But if we look to the properties of 
them in Scripture, we shall see that we are babes : for 
who is a child ? He that cannot feed upon meat, but 
milk, that can eat nothing which is not chewed to 
hand ; so it is with us, for when we are taught the 
doctrine of predestination, of taking away the law 
through the death of Christ, of the state of the life to 
come, then we think men walk in the clouds, and love 
to soar above our capacities ; whereas it is an argu- 
ment, not of the teacher's fault, but of our own weak- 
ness, that we still are children, who cannot bear strong 
meats, nor hear that more ripe wisdom which the word 
revealeth. 

Duct. 3. Mark what is the property of us, while we 
continue in childhood : we are ready to be whirled 
about with every doctrine, to dance after any pipe 
that playeth. 

For so it is in things that are tender, not come to 
growth, they are easily removed. To come to this 
present comparison of children, and a little to consider, 
that we may find out the reason of this doctrine. There 
are three things in children which make them so 
flexible : 

(1.) By reason of the folly that is in them, theyare 
over credulous, for foolishness is easy of belief: Prov. 
xiv. 15, ' The simple believeth every word.' 

(2.) They are new fangled and fickle, to-day they 
will play with a thing, to-morrow cast it away. 

(3.) They are void of discerning, they cannot well 
judge of things. This is made a property of ripe age, 
to discern good from evil. Thus in us, while we are 
children in our profession, we are really carried about; 
but because we want that wisdom which should make 
us cautelous, looking before we leap, trying before we 
trust, and are too, too light of belief. 



I6i 



BATNE ON EPHESIANS. 



[Chap. IV. 



2. We are inconstant and fickle, because we are not 
yet rooted and grounded while we are children. 

3. We have not the spirit of discerning, that should 
make us see things that differ, that should make us be 
able to discern of the Spirit, to try all things, and 
therefore, no wonder if this be incident to those that 
are children, to be carried to and fro. 

Use. 1. Now we must apply it ; for thus it is with 
us that are still childish, experience proveth. When 
the doctrine of the Brownists began, how many, not of 
the worst, were transported in it ; how many applauded 
them ! Which cometh from our childishness, that our 
senses are not exercised to discern betwixt good and 
evil. 

Use 2. We must labour, seeing we know the causes 
of this disease, to take them away, that the sickness 
itself may be removed ; we must seek for wisdom, 
seek to be established, seek especially for that spirit 
of discerning. For need have wc, when such seducers, 
such books, such preachers, that neither have whole- 
some form of words, nor matter, are so frequent amongst 
us. This is the property of children, they will be easily 
carried, a truth for the most part proved by experience; 
though in this doctrine you must add this exception, 
that sometime it pleaseth God to make children stand 
steady, when old ones shake. Nicodemus and Joseph, 
when all the disciples withdi-ew themselves, freely pro- 
fessed. 

Doct. The second thing laid down, is a duty that 
tieth us all, viz., that we must grow to resolution in 
the doctrine we profess : ' Be not wavering,' thus the 
apostle speaketh; Heb. xiii. 9, 'Be not carried about 
with divers and strange doctrines, for it is a good thing 
that the heart be established with grace.' We must 
not hold the points of religion as uncertain opinions, 
but as matters of belief, not haltingly, like those 
Israelites that walked, hanging betwixt God and Baal; 
but like Joshua, who resolved, though all should go to 
other gods, yet he and his household would fear the 
Lord. And this is necessary to be urged upon us, 
who hold as opinions rather than as articles of belief, 
the truth of God, who are sceptics in our religion, and 
know not but other things may be truer than these 
which are taught us. 

Quest. But you will say. How may we come to be 
resolute in the truth ? 

Ans. By these four means : 

1. If we receive this or that truth sincerely, as the 
truth, in the love of it, not for novelty, as those, John 
V. 35, ' Because John was a shining candle, they would 
rejoice in his light for a season ; ' for then we will 
shuke hands with it, when it groweth stale, and loathe 
it, though manna. 

2. Not for commodity's sake, which accompanieth, 
as those, John vi. 26, for the loaves ; and the Shechem- 
ites, who would cii-cumcise, because that all the Jews 
had should be theirs. Gen. xxxii., for then we hold 
the truth while our commodity lasteth. 



8. Nor because of the state maintaining ; for a 
protestant of sale will change, if the wind turn into 
another corner, but entertain it in love of the truth. 
The want of this sincerity doth make us given up to 
delusion, 2 Thes. ii. 10. 

2. We must obey the truth, if we will come to 
assurance of it : John vii. 17, 'If any will do his will, 
he shall know the doctrine whether it be of God, or 
whether he speak of himself.' 

3. We must seek the teaching of the Spirit, which 
is promised us : Isa. liv. 14, ' All thy children shall 
be taught of the Lord.' Now, this teaching is the 
riches of full assurance of understanding by faith, if 
it be a matter of faith, or the certainty of experience, 
if it be a point of experience ; and this Spirit is such a 
certificate as will put all out of controversy, it beareth 
witness in heaven and in earth. 

4. Lastly, We must cast our accounts, and bethink 
us of the worst it can cost as if we will hold forth in 
it : Luke xiv. 28-80, ■ 'Which of you, intending to 
build a tower, sitteth not down first and counteth the 
cost, whether he have sufficient to finish it ?' 

The thii-d thing to be marked here is, that the 
apostle calleth doctrine of false teachers, a wind of 
doctrine. Which giveth us to consider, 

Doct. What stuff false teachers bring, light, windy 
gear. Bring it to the scales of the sanctuary, weigh it 
by the word of God, it is as light as the wind, and 
wanteth the substance and weight of troth. Thus in 
the 1 Cor. iii. 12, good doctrine is resembled to gold 
and silver, things which are sohd ; but false doctrine 
is laid down by the comparison of chaff and stubble, 
which things are light, easily consumed. So what are 
the papists' distinctions, as a principal and secondary 
head ; the first and second justification ; a mediator 
of redemption and intercession; a propitiatory sacrifice, 
bloody and unblooody, &c., these are all froth and 
wind, if they be examined by Scripture, nay, one 
member of them is lighter than wind, for it is nothing, 
but in their imagination. 

And the doctrines of error are fitly resembled to 
wind in three regards : 1. The wind is a subtle body; 
so these are subtile, but have no substance of truth. 
2. It is uncertain, now blowing in one corner, now in 
another, now loud, now again all hush and silent. So 
doctrines of error are uncertain, now making a great 
noise, suddenly vanishing. 3. The wind carrieth about 
chaff and thistles, down and stubble, and such hke 
things ; but houses well builded stand still. So this 
doctrine of false teachers doth carry unstable persons, 
2 Peter iii. '16 ; but one that is rooted in humility 
and fuitb, knowing his misery, and the gi'ace of God 
in Ciirist, will not be moved with them. 

Use. The use to us is, seeing it is windy, light 
wares they bring, we must beware they do not beguile 
us. We would not be over-reached willingly with false 
commodities ; nay, we are so cunning that we will 
say, he must rise Isetimes that outgoeth us. How much 



Ver. U.] 



BAYNE ON EPHESIANS. 



205 



more cireumspect must wo bo in doctrine, seeing it is 
a merchandise that saveth the soul if wholesome, or 
poison, if it bo othtrwiso ! 

Poet. The fi)urth thing to be marked is, What is a 
cause of our being led to this and that doctrine : the 
deceiveable lijihtness and inconstancj' that is in us, 
through the deceitfulness of men, the deceitful un- 
certaiutj' in the nature of man. This BIoscs intimntcth : 
Dent. xi. IG, ' Take heed to your hearts,' as who 
should say, Do you not know that your hearts are 
unstable, and more than prone to turn to idolatry '? 
and Ps. Ixii., ' Man is lighter than vanity.' This mado 
them so often go out 'like a deceitful bow,' Ph. Ixxviii., 
because their spirits were not faithful. Hence it was 
that the people of Israel, within forty days, ' changed 
their glory into a calf,' that the people cried to day 
Jlosamia, to-morrow Crucifi/ liiiii ; that those of Lystra 
would now have worshipped Paul as a god, and pre- 
sently stone him ; that the Galatians so soon were 
turned to another gospel. 

Use. Wo must therefore labour to descry this 
disease in ourselves, and seek to God to stablish us 
with his grace ; for whatsoever the devil could do 
without, if we were true at home, he could not prevail 
against us. 

Doct. The fifth thing to be marked is. That false 
teachers are the devil's instruments to seduce us from 
the truth : 2 Peter iii. 17, ' Take heed ye be not 
carried away with the seducing of the wicked ;' and 
therefore our Saviour doth bid us. Mat. vii. 24, 'take 
heed of such as come in sheep's clothing, and are in- 
wardly ravening wolves.' And eveiTwhere the apostle 
crieth aim, bidding us take heed we come not near 
them, come not in the wind of them, for they are in- 
fectious persons. As an heir that will keep his in- 
heritance must have nothing to do with crafty brokers, 
that lie in the wind for such a purchase, so must we 
not salute such seducers, if we will hold possession of 
the truth. 

Quest. But yon will ask. How may I know a false 
teacher ? 

Alls. In general, by his fruits, his life, and doctrine. 
But because their lives sometime are cloaked with 
hypocrisy, and it is not easy for every one to sound 
the depth of their doctrine : take two other marks, 

1. 'Their manner of teaching. 

2. Their followers that applaud their doctrine. 
They teach so ae the power of the Spirit doth not 

accompany them, but are full of words : 2 Peter ii. 18, 
' swelling words of vanity, persuasive speeches,' such 
as human wisdom suggesteth. 

^ 2. Mark, if unregenerate men approve the matter 
with delight which such a one teacheth, it is an evi- 
dence he is not a teacher of Christ: Gal. i., ' If I 
should please men, I were not a servant of Christ.' 
True it is, that for phrase of speech and manner, if 
one be a golden-mouthed preacher, and of more 
gi'acious delivery, they may applaud this joyfully ; 



but what concord can there bo betwixt the wisdom of 
God and the wisdom of the flesh, timple fishermen 
and subtile sophisters ? 

Duel. The last thing to be observed is, What is the 
weapon of false teachers ? Wilinoss a!nd craft. As the 
devil himself hath always had these weapons, craft 
and cruelty ; for he hath been a liar and a murderer, 
a serpent and a lion, from the beginning ; so he hath 
set out his children with the self-same furniture, arm- 
ing them with violence and subtilty. False teachers 
fight with deceit, show of reason, not sound reason. 
' I am afraid' (saith Paul) lost any by subtilty hath 
beguiled you, as the devil did Eve,' 2 Cor. xi. 3. 
Liars' sophistry is the devil's logic, his logic is made 
only of fallacies. Therefore we have noted in false 
teachers sometime their ' enticing speeches,' erewhile 
their ' philosophy,' their 'opposition of science falsely 
so called, their ' depths,' their ' glozing pretences.' 
Even as a foul-faced whore paiuteih her face, so do 
they their badcause with eloquent insinuation, and such 
kindness and courtesy as smelleth strong of craft in 
a wise man's senses : Rom. xvi. 18, they are said to 
seduce the hearts of silly ones by yjrfiTO.oyia. and 
iuXoyla, ' fair speech and flattering ;' this is their 
sheep's garment, at least a part of it. All false pro- 
phets dwell at Placenza (as an Itahan speaks), they 
will speak pleasingly, sometime tickle itching ears with 
such corrupt elegancies as may make them admired, 
sometime fa\^Tiing and pretending such kindness as 
the devil their father did to our first parents, ' You 
shall be like gods.' Not that all persuasive force of 
speech is condemned, which Saint Paul himself fre- 
quenteth, ' I love you from my heart root.' ' What is 
our glory, our cro^Ti of rejoicing ? are not ye in the 
day of the Lord ?' But when a man labonreth by afl'ected 
rhetoric, without the power of God's Spirit, and evi- 
dence of matter, to win an acclamation to that he pro- 
poseth, 1 Cor. ii. 4, otherwise ApoUos was y.oyio;, and 
who a better orator than -Chrysostom ? Neither is it 
unlawful to give kind words to people ; but when one 
speaketh all to flutter, and beyond truth speaketh 
pleasingly, will nowhere offend, nor freely rebuke, and 
still doth this that he may work them to the liking of 
the opinions ho falsely vonteth ; in fine, when it is 
made a cup of tine wine to carry to the heart more 
effectually a cup of deadly poison. And thus what is 
there with the popish crew but deceit ? \\'liat tendeth 
all their allegations to, their show of reason, their 
fathers, councils, their pretences, as of humility, of 
mortifying the flesh, of stirring up zeal of good works, 
of upholding the justice of God ? It is all but trea- 
cherous deceitfulness. 

U)<e 1. We must therefore seek to God, that he 
would make us innocent as doves, and subtle as ser- 
pents, that we may not bo ensnared through the 
craftiness of seducers. Let us awaken ourselves, 
yea, the Lord open our mouths who are his watchmen 
everywhere, that we may speak in this kind ; the thief 



26G 



BAYKE ON EPHESIANS. 



[Chap. IV^. 



(I mean the devil) spoileth at his pleasure, while we 
keep silence. Let us not be carried away with baby 
cards, when we hear all the fathers, Scriptures, reasons 
brought, for thus have heretics, as Dioseorus and the 
devil, done ; though they have no sound reason, yet 
they have sophistical shows : and falsehood hath such 
a colour sometime, that he seemeth truer than truth 
itself. Let us whet up our diligence, and fl}' to him 
who hath treasures of wisdom and knowledge, that he 
would keep us in his truth, and make us descrj- things 
that difl'er. 

Use 2. Let pastors and teachers, out of a cautelous 
fear, be careful to keep their people out of these huck- 
s'ers' hands. Even bad leaven which such seducers 
spread, doctrines of licentiousness and riot, under the 
name of liberty or such Kke, we must encounter these 
■wolves, and keep our flocks untouched of them. What 
a pity is it when they do by life and doctrine adificare 
ad (lehennavi, that none is found who hath courage 
once to bark at it ! 

Use 3. Lastly, it must teach us a godly wisdom, 
and by learning the strength of these men, their en- 
gines, to be forewarned against the danger of them. 
If the tongue of angels should withdraw us from 
Christ or any of his truth, the Lord give us power to 
accurse them, and turn from them as most dangerous 
syrens. 

Yer. 15. But lei us fullow the truth in lore, and in 
all things grow up into hint which is the head, that is, 
Christ. 

Now followeth what we are to do. We are to gi-ow 
up, for this is the principal duty, the other is but the 
way or mean by which we may grow up. But to open 
the verse. It must be known that this phrase may be 
otherwise construed : Let us be true in love, that is, 
love truly, without hypocrisy ; but, seeing the word 
siguifieth to speak truth, do truly, follow truth, the 
last sense is here fittest ; — 

1. Because of the opposition : ' Let us not be led 
witli every wind of doctrine,' but let us follow the 
truth. 

2. Because the word of truth is the mean going be- 
fore our growing up : 1 Peter, ii. 2, ' As new bom 
babes desire the sincere milk of the word, that we 
m:iy grow thereby.' 

//( lore. It may be understood either love in re- 
gard of the truth, or love mutual of one to another. 
The latter sense is here to be taken, both because it 
is spoken absolutely in lure, not in love of it ; and 
the next verse doth shew that this is a grace that doth 
build or increase all the body, and therefore fitly set 
before our gi'owing up. 

It may be asked what it is to ' grow up in all 
things.' Ans. That as an infant groweth not in one, 
but in every member, so we should grow every way, 
in every member, in every grace that belongoth to 
the new creature. 



What is it ' to grow up in Christ' ? Ans. To have 
more and more union with him and fellowship in his 
Spirit. The sum is this : 

Let us not be led with winds of doctrine, but follow 
the truth, yea, let us so follow the truth, as that we 
may remember to keep the bond of love inviolable, 
and by this means let us grow up, not stand a stay, 
in every part of the new creature, further and further 
getting union and communion with Christ. 

In the verse are two things : a commandment, the 
mean of performance. 

In the mean, 1, the duty ; 2, the manner. 

In the commandment, to grow, 1, the manner, ' in 
all things ' ; 2, the person into whom ; ' into him who 
is the head, that is, Christ.' 

Doct. First, then, we have to consider what is the 
duty of us that have the ministry. We must not fol- 
low the seducing of false teachers, but the word of 
truth: Prov. xxiii. 23, 'Buy the truth ;' be so alTected 
that you will spare no cost to make purchase of the 
truth, and Prov. ii. We must diligently seek before 
we can come to know the doctrine of God's fear. To 
speak more particularly, this ' following the truth ' 
includeth three things. 

(1.) We must give it the hearing, attend on it : 
Prov. viii., ' Blessed is he that attendeth at the gates 
of wisdom.' The primitive church kept close to 
the apostles' doctrine ; ' they continued in it,' Acts 
ii. 42. 

(2.) We must affect it, desire it : 1 Peter ii. 2, 
Desire the sincere milk of the word ;' ' the doctrine 
of the kingdom suflereth violence, the violent take 
it,' Mat. xi. 12. We must love it ; ' not having love 
of the truth maketh the hearers of it be given up to 
delusion,' 2 Thes. ii. 10, 11 ; joy in it, Acts xiii. 48. 
When Paul was sent to preach the gospel to the Gen- 
tiles, ' they were glad, and glorified the word of the 
Lord.' '^^^3en Samaria received the word, they re- 
joiced at the preaching of Philip, Acts viii. 8. 

(3.) To love the truth is, if need be, to justify her, 
and strive for the maintainance of her, as St Jude 
exhorteth, ver. 3, ' contend for the maintenance of 
the faith once given to the saints ;' for though this 
agreeth to the teachers in a more excellent degree, 
yet Jude requireth it of the common Christians. 
Though the captain must bestir him in a more emi- 
nent manner for his country's safety, yet every com- 
mon soldier must strike in his order. 

Use 1. This then thus opened doth serve to reprove 
many that will not come forth to hear the word, that 
think less of it would do better, account of it as a seed 
of dissension, strange humour, idleness ; and though 
many of us cannot be reproved on such terms, yet if 
we look at aflecting the truth, contending for it, here 
we may be taken tardy. How many of us are full of 
this meat ! Manna is wearisome. How many, like 
stones, have no aflections, that though we come forth 
and hear the pipe, yet we neither rejoice nor lament 



Vev.. 15.] 



BATKE ON EPHESUNS. 



2G7 



at it ! And for defending it, we are ungrounded in 
tlic principles of it. 

I ae 2. In the second place, we must be stirred up 
to follow the truth, to attend on it, to desire it, enter- 
tain it with joy. Tliis is the snn that sliineth to us 
in darkness, it is the seed that begetteth us, the milk 
and meat that nourisheth us, yea, it is the breath of 
our nostrils. As the living creature on the earth 
cannot live without the benefit of aii', no more can 
we if wo draw not in this Spirit of his mouth, this 
word of truth. 

Observe, 2, that we must join with following the 
truth, sincere lovo one to another. If we do any duty 
without love, it is abominable in the sight of God. 
What are prayers and sacrifices, if bands be full of 
blood, if charity be not joined with them ? Isa. i. 15. 
And to speak to the duty in hand, if we will come to 
do any duty, we must not oflfer our offering till we be 
reconciled and in love with our brethren, Mat. v. 
AVe must not hear the word, but first we must ' put 
oft' maliciousness,' 1 Peter ii. 1. It is the exhorta- 
tion of St James, chap. i. 21, ' Wherefore lay apart 
all filthiness and supei-fluity of maliciousness, and re- 
ceive the word with meekness,' &c. The husband- 
man first rooteth out the thistles, and then soweth 
Lis precious seed ; the physician first purgeth out the 
evil humour, and then giveth his putient wholesome 
meat. The word sown among thorns will not prosper 
nor bring forth fruit, but die, in him, not in itself. 
If it be a pearl which we cannot enjoy and be enriched 
by it, except we first sell away and part with all that 
wc have for it, much more must we part with ungod- 
liness and our own corrupt affections before we can 
enjoy it. 

Qnest. It may be asked, How far must love lead us 
in upholding the troth ? 

Alls. 1. We must not forsake the truth ; 2. We 
must not betray it by silence, for unseasonably to be 
silent is unfaithfulness, and that of Christ belongeth 
to f^uch persons : Mark viii. 38, ' He that is ashamed 
of me before men, I will be ashamed of him before my 
Father and his holy angels.' This we must not do. 
What tlien must we do? Aiis. 1. Bear with the 
ignorance of them that are not as yet instructed : Rom. 
xiv. 1, ' Him that is weak in the faith receive unto 
you.' 2. Hope well that God in time will shew them 
that which he hath revealed to us: Philip, iii. 15, 
' As many as be perfect let them be thus minded, and 
if any be otherwise minded, God shall reveal even the 
same unto them.' And he that so defendeth the 
truth, that he bears with ignorance when it is not 
apparently wilful and aflccted, and that hopeth the 
best, he doth follow it in love. 

Use. We must therefore lock to this, that we have 
love; above all, keep that fast, it is ' the bond of per- 
fection,' Col. iii. 11. What if we had ' all know- 
ledge,' and could clearly challenge all truths, ' if we 
be without love, we are tinkling cymbals,' 1 Cor. xiii. ; 



if we prevail in standing for any part of truth, and let 
our minds grow exulcertitc, wc drop more with one 
hand than we reach with the other. If this were well- 
marked, then we might be of different judgmeuts, yet 
linked together in the self-same ailections. 

Lit lis firoii: Whence we may observe, 

Doct. That wc must not stand at a stay, but grow- 
in grace. We may see that the apostles do call the 
forwardest they write unto to further perfection : 
' Abound more and more,' 2 Cor. vii. 1 ; ' Grow up 
unto full holiness,' 1 Thes. iv. 1 ; ' Let us grow up 
in grace,' 2 Pet. iii. 18; ' Let him that is righteous 
be more righteous still,' Rev. xxii. 11 ; ' Be ye perfect, 
as your heavenlj' Father is perfect,' Mat. v. For it 
is the nature of true grace ; if but as a grain of mus- 
tard seed, it will spring up to greater increase ; and 
this is an evident argument that we never had true 
grace, if so be that it cometh not to further growth 
in us. 

Use 1. The which doth reprove many of us, who 
like not this, to be called on that we should still strive 
to come forward. We think it is good to keep on an 
even course in religion, neither to be the first nor the 
last ; and if one make conscience of that this year 
which we know he did not stick at heretofore, then we 
censure it as green-headed curiosity and lightness ! 
Gross men ! as if it were to be condemned in an infant 
that it is bigger at two years old than when it was 
born. Others, though they speak not in such lan- 
guage, yet they fall from their first love, from that life 
and power which they have sometimes had. These 
may fear lest God cut them down as unprofitable trees. 
Use 2. We must be exhorted to examine ourselves, 
whether we grow as our duty is. We will weekly and 
j-early cast up our books, see how the matter of our 
estate goeth on ; much more must we keep an audit, 
and see how it fareth with our souls, whether all go 
forward well there or no. If we find an increase, then 
it is well ; if not, we must double our diligence ; ' For- 
get that which is past,' Philip, iii. 14, seek and strive 
to that which we have not yet attained. Rich men 
can never find the way out of the world, because they 
think not so much what they have as what they would 
have. So should it be with us in grace, still on the 
growing hand, knowing that whosoever shall sit down, 
and rest himself in bis mediocrity and poor measure 
of grace received, without labouring to come to further 
perfection, that man never yet set right foot forward 
in the way of sanctification. 

In all tliiiiijs. Doct. Observe, that we that are b"uo 
Christians must come on as well in one grace as an- 
other. We must not walk by halves, or obey God 
with reservation ; but look, as the body groweth in nil 
members, so must we in all graces, which are as mem- 
bers in this new creature, grow up to perfection : 2 
Cor. vii. 1, ' To full holiness.' ' The God of peace 
sanctify vou throughout, in soul, bodv, and spirit,' 
2 Thes. V. 23. And 2 Pet. i. 5, the apostle biddeth 



268 



BAYXE ON EPHESIANS. 



[Chap. IV. 



them ' join with faith virtue, knowledge, temperance, 
patience, godliness, brotherly kindness, love.' And 
Philip, iv. 8, ' If anything be good, just, true, pure, 
of good report, if any virtue, any praise, follow these 
things.' 

Use. This doth meet with such as, like Herod, ' do 
many things,' but in some they hate to be reformed ; 
others that in weakness, though they say, The Lord be 
merciful in such a thing ; others that think this is too 
much, to put oil" all corruption, to come on in every 
grace ; men cannot deny themselves everything. What 
would we have of them ? How religious ? Do they 
not thus and thus? And to come nearer ourselves, 
we grow not in all things as we should ; for this must 
be marked, that a child doth not only gi'ow in every 
part, hut with a due proportion beseeming each mem- 
ber. How many of us some have good parts of aifec- 
tions and obedience, but are weak in knowledge ; some 
have great knowledge, but come short in obedience. 
Now this is ill beseeming the new creature. Look at 
our natural man; if one should have the head of a 
man, but hands and legs of an infant, were it not 
strange ? If one should have the hands and legs of a 
man, and the head of a little child, were it not mon- 
strous? So it is in grace, to see ripe knowledge, but 
no hand or foot, no working nor walking accordingly. 
So to see one zealous, well disposed to the work and 
way of God, but of weak senses, of little understanding 
which might serve for his direction. 

Vse. We must then labour to grow up in every 
grace, and that with due proportion. We must mark 
where our souls are weakest, and do for them as we 
do for the body. If this or that member in our bodies 
waste above the rest, we will in our diet so feed all, 
that if there be anything more restorative to that weak 
part, we will make choice of it. So we should nourish 
all graces, but principally draw in that word, which 
may strengthen thee in those graces, which thou per- 
ceivest most enfeebled. 

Into him who h the head, that in, Christ. Voct. Ob- 
serve, that all of us are bound further to get ourselves 
knit with Christ, and the communion of his Spirit 
dwelling in us. We must not begin to believe, but 
we must proceed ' from faith to faith,' Kom. i. 17. 
' Grow in knowledge of Jesus Christ,' 2 Peter iii. 18. 
' As ye have received Christ, so walk in him ; rooted 
and established in the faith, and abounding in it, for 
in him dwelleth all fulness ; in him dwelleth the per- 
son of the Son of God bodily,' Col. ii. 6, 7. In him 
is unsearchable riches, as you have heard, chap. iii. 
Whrn a young plant is now sut, the roots are of small 
depth in the earth, one may pull them up with the 
hand ; but as the tree shooteth up in height, and 
bearing fruit, so it striketh the roots deeper and 
deeper downward, so that no force can move it. So 
in a building, stones new laid, while the mortar is yet 
green, may bo pecked and plucked out ; but when the 
cement is dried, and they are sunk down, and thoroughly 



settled upon the foundat'on, they are more closely 
joined to it than they can be easily moved. So it is 
in us ; we have not for degree so firm and near con- 
junction with Christ ; but the more we live in him, 
like good trees spreading in the sight of all men, and 
bringing forth the fruits of righteousness, the more we 
come to root downward, by a more firm confidence, 
which doth bring us to have a firmer conjunction and 
more near union with him. Our union is answerable 
unto that which uniteth us, as the cause is in degree 
greater or lesser, the effect is answerable. Now, at 
the first, faith is weak, like a bruised reed and smoking 
wick, but while faith (holding Christ) doth draw the 
Spirit from him, which maketh it fruitful in good 
works, the more it exerciseth, the more it is strength- 
ened. Even as in babes, their powers every day at 
first are feeble ; but the more they feed and exercise, 
the more they waste the redundant moisture which 
before enfeebled their faculties, and now put forth 
strength in all their operations. Peter, when faith 
was weak, at the voice of a damsel shaken, but 
by walking a while in Christ, he was so rooted 
that threatenings, whippings, imprisonment, convent- 
ing before great powers, martyrdom, nothing could 
shake him. 

Use 1. So that we must not grow with the papists, 
who grow into saints, angels, men, into the virgin 
Mary, the pope, the saints departed, for their belief 
is in these ; they forsake their mercies, they leave him 
that is ' made wisdom, righteousness, sanctification, 
redemption,' 1 Cor. i. 30. They ' leave the fountain 
of living waters, and betake them to dry cisterns,' Jer. 
ii. 13. 

They will say, Why, we trust on Christ also. Ans. 
No ; anything joined with Christ in matter of salva- 
tion, overthroweth Christ. And Col. ii. 18, When 
they held the mediation of angels, on the same ground 
the papists do, the apostle saith, they forsook, and 
did not hold the head Christ Jesus. 

Use 2. We must be stirred up more and more to 
know and affect our Saviour, to get him living in us 
by his Spirit. We must, so oft as by the word or 
sacraments God reneweth the promise of Christ, or 
commandment of believing on Christ, we must renew 
our faith. If God say. Grow up in Christ, our hearts 
should answer with an echo, Lord, thy servant will 
grow up in him. When would an ambitious courtier 
be weary of being graced by his prince ? When would 
a worldling be weary of having the world come in upon 
him ? Of growing in substance ? We should be 
heavenly ambitious and covetous ; we should never be 
weary of insinuating ourselves by faith and att'ection 
into Christ, of getting the rich gifts of grace from him ; 
he is the head, that anointed of God, who hath the 
oil of gladness above bis brethren, that we may re- 
ceive from his fulness. 

Use 8. This should exhort us to walk on with- 
out fainting, hold on in Christ ; this will bring us 



Ver. 16.] 



BAYNE ON EPHESIANS. 



2o9 



further and further into Christ. What if thou 
stnndcst not so firm ? What if little winds seem to 
shake thee? Goon, thou shalt grow rooted in him 
thon knowest not how ; yea, while thou docst thus 
(though thou shiikc'st) thy root doth strike lower and 
lower into Christ. Many are moved to think how 
weakly and loosely they are fastened, how slenderly 
they are rooted in him. But to bo routed, is not 
every believer's state ; I mean thus deeply rooted ; 
this is the condition which ihey attain who have long 
■walked in Christ. 

Obj. But what then '? If Christians be not at the 
first rooted, a weak faith may be quite overthrown. 

Ans. True, if it be not rooted in any manner; but 
this they are from the first setting into Chribt b}- 
faith, yea, so rooted, that they shall never fall alto- 
gether ; but this is a higher degree of rooting, which 
doth not only shut out falling, which the other doth 
also, but even that shaking and more fearful tottering 
for the most part, which trees may have and stand 
nevertheless, to that which the former degree is sub- 
ject on feeling every wind. I say, for the most part, 
for such may be the strength of temptation and deser- 
tion meeting, that rooted David may shrewdly totter. 

Ver. IG. By uhom all the hodij, heimj cuiqiled and 
knit together by every joint, fur the furniture thereof 
(according to the effectual power which is the measure of 
every part), receiveth increase of the body, unto the edi- 
fying of itself in love. 

Now having mentioned Christ, he joineth a descrip- 
tion of him from his relation to the church, and eflicacj' 
in it. For the better conceiving of it, five things must 
be premised. 

1. When the Scripture calleth Christ a head, and 
us a bodj-, we must not conceive of it as properly 
spoken, as if Christ and his meml^ers were naturally, 
without distance of place, coupled together. Clu'ist 
is in the highest heavens, we on earth ; but it is a 
borrowed speech, by way of resemblance ; for as the 
head is first in order, and the body is a multitude of 
membirs couched under the head, so Christ is iu all 
things, having the pre-eminence, and we are a multi- 
tude of persons ordered under him ; and therefore it 
is fitly resembled by a king and his nobles and com- 
mons, he being the head, they the body ; by a master 
of a college, with fellows and scholars, the more and 
less noble members of the college under him the 
head. 

Quest. Why, then, doth the apostle use the compa- 
rison of a natural head ? 

Ans. Because that as from the natural head floweth 
sense and motion into the bod}-, so there is au inter- 
nal influence of grace from Christ into every one of 
us, which in politic heads and bodies is not resembled. 

2. It must be marked, that according to Scripture, 
and soundest reason, the head is as the tower in 
Vhich the soul principally residcth ; so Christ is such 



a head, who is not man only in our nature, but God, 
and therefore a quickening Spirit, and the soul of his 
body. 

3. You must know that in the natural body no 
member receiveth anything from the head, which is 
not by benefit of joints and bonds (which serve for 
conveyance from the head to the members), coupled 
with the head and the rest of the body : so we get no- 
thing from Christ, till we by faith are coupled with 
him, and hj' love are knit one with another; these are 
the joints and bonds. Col. ii. 2, where they are said 
to be ' knit together in love.' 

4. You must know that the soul (for the preserving 
and perfecting of our bodio.s) doth put forth a vital 
faculty which nourisheth and augmenteth the body ; 
for if there should not be a furnishing of matter for 
supply of that expense which nature is at meessantly, 
seven or ten days would be all we could endure. 
2. For perfecting of the body, it putteth forth a quick- 
ening virtue that doth increase us, and make us grow 
till we come to the full and due stature which nature 
hath determined ; and wheresoever this faculty is, 
there the nutritive is also, though not on the con- 
traiy, as we, whensoever we are increased, we are nou- 
rished, though after thirty-five years of age, when our 
increasing faileth, our nourishing is s-till continued. 

5. Concerning this virtue of the soul which aug- 
menteth the bod}-, you must know two things. First, 
That it worketh proportionably to the part in which it 
worketh ; as, for example, the same power of the soul 
giveth the head his increase that giveth the finger 
his ; yet in the finger it worketh not beyond the mea- 
sure of a finger. Secondly, This power lasteth but 
till every member be at his perfection, then it eeaseth. 
Thus Christ putteth forth his vital force, which doth 
nourish and increase every believer according to his 
condition, to the end that all of us at length may come 
to his perfection. 

The words, therefore, describe Christ our head from 
this efl'ect of augmenting the body. The effect of our 
increase is set down, 

1. From the antecedents. 

2. From the measure. 

3. From the end. 

1 . The antecedents are two : 

(1.) We must have coDJnnction with Christ, and 
one with another, all the body knit, &c. 

(2.) We must have spiritual nutriment of grace 
from Christ. 

This is to be marked in that he saith, ' joints of fur- 
niture,' ' knit by joints ;' that furnisheth the body 
with new supply of grace ; for before the natural body 
can be increased, it must he furnished. So before 
the spiritual man is increased, it is coupled and fur- 
nished, as you have it. Col. ii. 2. 

2. The measure of increase is set down in these 
words, ' according to the effectual power in the mea- 
sure of every part.' 



270 



BAYNE ON EPIIESIANS. 



[Chap. IV. 



3. The end in those worJs, ' to the edifying of itself 
in love,' that it may thus come, yea, help itself for- 
ward to perfection. 

Doct. 1. Then, from this, that by Christ we are said 
to receive increase, observe, who is the beginner and 
increaser of all grace in us, even Jesus Christ. As he 
is said, Heb. xii. 2, ' the author and finisher of faith,' 
so he is of eveiy grace, the beginner and augmenter of 
it in us ; he is the head, we the members ; he is the 
vine, we are the branches ; all our life and growth 
cometh from him. For the better clearing of this, we 
\n\\ shew three things. 

1 . How Christ is a quickening head. 

2. What this increase is. 

3. The use. 

1. To the first is answered, we must conceive of 
Christ the worker of this life of grace and increaser of 
it, as God and man. 

(1.) As God, he is the fountain of life, the quick- 
ening Spirit that doth create it in us. (2.) As man, 
he doth give and increase grace iastrumentally, he 
being to himself God, such an instrument as the body 
is to the soul. 

(1.) Because he hath given himself a sacrifice of a 
sweet smelling savour for the abolishing of sin and 
death. 

(2.) Because he, as man, maketh intercession, pro- 
curing it to us. 

(3.) He, as man, doth by ministry of men exhi- 
bit it. 

(-1.) Because we come to have communion with God 
through the human nature in which he took part with 
us. For if God were not Immanuel, God made ma- 
nifest in the flesh, he were a light to which we could 
have no access. 

2. For the second. This increase is nothing but a 
further degree and strengthening of the divine quality 
in us, or nature, as Peter calls it, 2 Peter 1. 

Use 1. Now, seeing our increase is from Christ, it 
must teach us to be nothing in om-selves ; out of him 
we are nothing ; yea, we must confess that it is not 
we, but his grace in us, which doth make us grow up. 
Again, when we find lack of this or that grace, we 
must look to Christ by faith, as who only can aug- 
ment it in us ; the Spirit is without measure on him, 
that we from him might receive grace for grace in a 
measure convenient. 

Lhe 2. This must make us rest only in Christ, car- 
ing to know nothing but him, 1 Cor. ii. 2, counting all 
things dung and dross in comparison of him, Philip, 
iii. Fill yourselves with Christ, and there will be no 
room for aught else. If a woman's heart be full of 
her husband, she hath no room for other lovers, as 
before I observed ; so shall it be with you, if you see 
by faith that your estate is full in Christ, lacking 
nothing, what will you care to look further? 

Uxe 3. This should invite men to Christ. How is 
the case altered, if a poor woman should marry a 



prince ! She shall be no less a queen than he a king. 
So if we blind, naked, beggarly things, marrj' this 
prince of glory, our poverty shall be exchanged with 
riches. 

Doct. 2. That he saith, the body knit together with 
him, say, and one with another, receiveth increase, 
this doth teach us, that before we can have anything 
in Christ, we must be coupled to him. If a member 
be cut ofl' from the body, it cannot receive anything 
from the head ; so if we be not jointed with Christ, we 
cannot have the influence of that life of grace which 
cometh from him : 1 John v. 11, ' This is the testi- 
mony, God hath given us life, and that life is in the 
Son.' But how come we, or when, to have it ? 'He 
that hath the Son hath this life.' 

Olij. Bat it may be objected, our being in Christ 
doth not bring us to this life, for there are branches 
in Christ dead and fruitless. 

Ans. There is a double being in Christ and knitting 
with Christ ; the one is by the external bonds of pro- 
fession, the other by an internal bond of a true and 
lively faith. Now, our knitting in the first kind doth 
not help, but in the second ; if we be coupled with him 
our head, we shall receive increase from him. If a 
grafi' be tied to a stock with a thread, it receiveth not 
the sap of the stock, neither is it fruitful, but if it be 
engrafted, then it hveth in the stock. So it is betwixt 
Christ and us; if by a lively faith we be set and en- 
grafted into him, we then shall live in him. 

Use. Wherefore, as we would live with the life of 
Christ, so we must get our union with him through a 
true and lively faith ; for by faith we are united with 
Christ, so that we come to have communion in all that 
is Christ's ; for even as a grafl" set into a stock par- 
taketh with it in the sap and life of it, and as a woman 
now truly and lawfully married to a man cometh to 
have promotion in him, and joint possession of all 
good things with him, thus we, being truly one with 
Christ, have aU our debts answered by him, have right 
in his righteousness, yea, we receive that quickening 
Spirit issuing into us from him our head. 

According to the efficacy which is in every part. 
Doct. Observe how that Christ worketh in us accord- 
ing to the place we sustain in his body. So the soul 
worketh in the body that it giveth each member that 
increase only which is proportionable and fitting 
to it ; both in respect of the necessities of our parti- 
cular callings, and as is agreeable to the capacity of 
every one, being such and such members in the mys- 
tical body. 

Use 1. The which consideration, that we have in- 
crease but for one member, must make us careful and 
tender of keeping communion with all our fellow- 
members ; for if the eye can but see, it will have the 
hand handle for it, the foot go for it, then it must keep 
with the hand and foot. 

Use 2. It doth comfort us, that whatsoever wants be 
in us, yet we shall receive that growth which is fit for 



?EK. 17.] 



BATHE ON EPHESIAKS. 



271 



us ; for as if the parts shoot out heyond measure, so 
if they bo shrunk in more than due, il is a blemish 
and imperfection, such as shall not befall that body 
which hath neither spot nor wrinkle, but is every way 
perfect. 

Beceiveth increase to cili/y itselj. Doii. Observe what 
we must do with the grace we receive from Christ ; wo 
must increase further, and build with it grace in our- 
selves and others, lie that hath most must so use it 
that he must make it more ; and every privatfi Christian 
is bound to impart the grace ho hath to the good of 
others : ' Edify yourselves in your most holy faith,' 
Jude 20 ; which is spoken to private Christians, 
teaching ihem what they are to do one to another. 

Of this, three things. 

1. By what means we are to edify one another. 

2. How this can be a duty belonging to private 
Christians, seeing they are the building, the ministers 
of the word are the builders. 

3. The use. 

1. The means are the duties which tend to edifica- 
tion, and they are of two sorts : 

Either such as prepare us or go before ; 

Or such as are joined with the effect itself. 

The thing that prepares us is the diligent observing 
and marking one another : Hob. x. 24, ' Consider one 
another ;' for though to pry into others, that we may 
have a hole in their coat, and know how to take them 
down, is a curious playing the busybody, yet for good 
purpose to mark one another, is a fruit of Christian 
love. The duties by which we help forward one 
another are in deed or word ; for by good example we 
build one another, yea, those that are without. Here- 
upon the apostle, 1 Peter iii. 1, 2, exhorteth ' wives 
to be in subjection to their own husbands, that if any 
obey not the word, they may without the word be won 
by the good conversation of the wife.' 

By word, partly by instructing, admonishing, by 
provoking, exhorting one another, Heb. s. 25 ; by 
reproving, Lev. xix. 17, Mat. xviii. 15 ; by comfort- 
ing, 1 Thes. iv. 18. And by these we do not only 
increase and confirm grace in such as stand, but re- 
store such as are fallen. Gal. vi. 1. 

For the second, we must know: 1. That God doth 
build this body : ' On this rock I will builJ my church.' 
2. The ministers of God : ' I as a master builder have 
laid the foundation, and others build thereupon.' 
8. Every private Christian hath a part in it. The 
diflference is this : God doth put out all the efiicacy 
and virtue that doth create this body ; the ministers as 
instruments public whom he hath joined to himself by 
virtue of public calling : 'How shall they preach unless 
they be sent ?' Bom. x. Every private Christian is 
an instrument, privatelj' doing that which the minister 
doth in public, by virtue of the bond of brotherhood, 
or some more near relation, as the husband, father, 
master, build those that are subject to them, because 
these private bonds do tie them hereunto. 



Use. The use to us is, wo must learn whether we 
live and grow up in Christ ; if we have hearts that are 
set to spread grace, and increase it in ourselves and 
others ; if we can instruct, provoke, rebuke, comfort 
one another in the Lord, it is an evidence that our- 
selves do live and increase in the body. The smell of 
an ointment will not be held in between the fingers, 
fire will cast heat ; so this fire and ointment of grace 
cannot but manifest itself to others, and whosoever 
doth not aim and give some endeavour to this, that he 
may edify others, he never knew the grace of God in 
truth. 

/)( Ion: Duct. Observe, through love we come to 
help forward the work of grace in others. The apostlo 
saith of ' knowledge,' that it ' pufl'eth up ;' but he 
giveth this commendation of ' love,' that it ' edifitth,' 
1 Cor. viii. 3. For we, without love, could not receive 
this increase ourselves, nor benefit others. This being 
the efi'ect of love, it doth make men partakers in the 
graces one of another, and doth make men impart what 
they have received, and that fruitfully. What makcth 
a member in the bodj' receive nourishment from 
another but this, that it is knit to the other ? So if 
love do not knit us together, we could not receive any- 
thing each from other. 

Secondly, Love doth make us impart that we have 
fruitfully, for love maketh us commmunicate that ne 
have : ' Love is bountiful, love envieth not,' ilc, 
1 Cor. xiii. 

Thirdly, Love makes us bestir ourselves in that 
which may help the party beloved. Love is diligent, 
1 Thes. i.' 3. 

Fourthly, Love doth make us avoid everything that 
may oflend our brethren. 

Fifthly, It doth make us bear with rudeness. Love 
is patient, 1 Cor. xiii. 7. 

Sixthly, It doth make the duties we perform to 
others acceptable with them, for ' strokes in love are 
better welcome than kisses in hatred,' Prov. xxvii. 6. 

Use. We must, then, labour for this gi-ace of love, 
if we will receive or do good one to another ; if we have 
love, no excuses will keep us from doing good to our 
brother. I have a friend, he is a great man, I would 
admonish him, but I should lose his countenance. 
Self-love will make us sin against our neighbour's souls, 
and see them perish rather than venture our own dis- 
easements, or forego our own liberties and self-will. 

Ver. 17. This 1 say therefore, and testify in the Lord, 
that ye henceforth walk not as other Gentiles walk, in 
the vanity of their tnind. 

Now the apostle cometh to lay down exhortation 
negatively to the 22d verse of the next chapter, more 
generally to the 25th verse of this chapter, more par- 
ticularly afterward. The general negative precept is, 
that they should ' not walk as other Gentiles.' The 
matter from this to the 25th verse, is fitly thus con- 
trived : 



272 



BAYNE ON EPHESIANS. 



[Chap. IV. 



1. He malseth a preface, Tliia I satj therefore, and 
testify in the Lord. 

2. He laveth down the precept. 

3. He giveth a reason. 

The preface hath two branches. 

1. An asseveration, I sat/ and testify. 

2. The manner of it, in the Lord. 
Which phrase noteth three things : 

1. The name or authority. 

2. In the presence. 

3. By virtue and strength ministered from the 
Lord. 

The commandment is generally propounded, then 
more specially declared ; generally propounded, Walk 
not as oilier Gentiles. Why, how walk they ? The 
special explication, in the vanily of their minds, that is, 
in vain conversations, which their minds teach and 
advise. 

The reason standeth thus : 

Such as are unlike, thcu- conversation must be un- 
like ; but your estates are unlike. 

This part he giveth us to gather from the next words, 
in which at large is laid down the diverse condition of 
the Gentiles, from them who now are brought to 
know Christ. To come to some instructions : 

1. Here, then, we see the apostolic fervency cometh 
to be noted, who doth not content himself to speak it, 
but doth by testification enforce his dehortation, that 
it might more forcibly enter into them. Observe, 
hence, 

Doct. The ministers of the word must both speak, 
and with protestation enforce the ways of God. Thus 
Moses, Deut. viii. 19, ' If you forget the Lord, I 
testify to you, ye shall perish,' yea, he ' called heaven 
and earth to witness the same ' with him. So the 
sermons of the prophets are said to be protestations 
wherewith God ' protested against his people,' Neh. ix. 
29, 34. Thus the prophet Isaiah begins, ' Hear, 
heavens, and hearken, earth,' &c., Isa. i. 2. And 
this manner of delivery doth often, through the work 
of God's Spirit, more aflect the conscience, and mak- 
eth the sentence pierce like as an headed arrow doth 
above another. 

Use. Wherefore, it is good for dispensers of the gos- 
pel to imitate this apostolical spirit, and in the name 
of God to protest and testify to their people the will 
of God. Profane men do construe such phrases as 
the passions of men in the spirit ; but these things 
bodily imitated, shall not prove jests with those that 
deride them. 

The second thing ; that he saith he testificth in the 
Lord, /. e. with strength from Christ, as in the presence 
of God. Doct. Observe, what we speak, we must do 
it as in the sight, as from God enabhng us. So the 
apostle, 2 Cor. ii. 17, ' As of sincerity, but as of God, 
in the sight of God, speak we in Christ ; for all our 
ability to the least thing is from the Lord ; we cannot 
think a good thought ;' and the setting of ourselves 



as in the sight of Christ doth make us speak in all sin- 
cerity : 1 Peter iv. 11, ' Speak the word as the word 
of God.' 

Use. We must therefore labour to see that all our help 
and sufficiency standeth in the Lord, and ourselves and 
others must therefore eutreat the Lord to enable us 
for these things, for which who is sufficient ? forsake 
our own wisdom, and become fools, that God may 
make us wise through faith ; go not to any duty of 
godliness in thy own strength, but in sense and con- 
science of thy own utter inabihty, set upon it in and 
by the power of God : Eph. vi. 10, ' Be strong in the 
Lord, and in the power of his might.' 

That ye, who are members of Christ, tvould not, &c. 
This word ye is emphatical, and insinuateth from their 
present condition in the state of grace. Doct. Observe, 
to consider who now you are, must persuade us to 
leave our old courses. Our condition, to which faith 
hath advanced us, is a great motive to avoid the evil 
way of the world. If we could but seriously weigh 
and ponder with ourselves spiritually and powerfully 
that we are members of the body whereof Christ is 
the head, that we are the temples of the Holy Ghost, 
that we are a peculiar people, a royal priesthood, the 
sons of God, heirs, even joint-heu-s with Christ, these 
things would clothe us with new spirits, if we could 
heartily discern them : ' Every one that calleth on the 
name jof the Lord Jesus Christ, let him depart from 
iniquity,' 2 Tim. ii. 20. Every Christian professeth 
enough to bind him to all holiness : 1 Pet. i. 17, ' If 
ye call him Father, who, without respect of persons, 
judgeth all men, pass the time of your sojourning here 
in fe.ir.' To see the children of nobles to consort with 
base ones, it degenerates from true nobility, and stains 
their birth ; so for a Christian, whose descent is from 
heaven, born a child of God, a member of Christ, and 
an heir of everlasting glory, for such an one to live 
otherwise than becometh his condition to which he is 
advanced in Christ, is most unbeseeming his holy pro- 
fession. 

Use. Let us carry ourselves answerable to our 
calling and condition in Christ, let us bear up our- 
selves, take upon us an holy state and place agreeable 
to our birth and privileges we receive in Christ our 
head, not behave ourselves like beasts : ' They that 
are Christ's have crucified the flesh with the lusts 
thereof.' 

That ye henceforth. Doct. Observe, that we must 
not spend the time after grace as the time before ; or 
thus, the consideration of the time past must move us 
unto holiness. Thus much the apostle giveth us to 
consider, when he telleth them that now they must not 
do as before they had done : 1 Peter i. 14, 15, ' But 
as he that hath called j-ou is boh', so be ye holy in all 
manner of conversation ;' Acts xvii. 80, ' The times of 
that ignorance God winked at, but now commandeth 
all men to repent;' Titus ii. 11, 'The grace of God 
hath now appeared to all men, teaching us to deny all 



Vek. 17.] 



BAYNE ON EPHESIAN& 



273 



ungodliness and worldly Insts, nnd to live righteously 
and soberly in this present world.' 

Iteason 1. For, first, it is more to God's dishonour 
and our own danger to sin after grace, for God will bo 
sanctified in all that come near to him, or he will by 
his judgments sanctify himself in them. The times of 
ignorance God doth not so strictly look to. 

Rctuon 2. We should be worse servants to God and 
holiness than we were to sin and the devil ; for when 
we were in the flesh, we walked after the devil, Eph. 
ii., and were free men from righteousness. 

Reason 3. The time of grace itself ineludoth a per- 
suasion, for it is a day, wherein the Suu of righteous- 
ness shineth in our hearts, as the time before our con- 
version was a night. Now the day is not for works 
of darkness, but of light ; ' walk therefore as children 
of light,' Eph. V. 8. 

Reamn 4. It is great injustice to spend the time 
after grace in the lusts of our own hearts ; for would 
we not think ourselves wronged, if, having hired one to 
work here or there, he should loiter or swagger in this 
or that blind house ? So when we are called by God 
to know him etfectually, we are then hired to work in 
his vineyard, to ' work out our own salvation with fear 
and trembling.' Now, what injury is this, to stand 
idling, and yield our service to the devil, being hired 
with him ? 

Use. The use, therefore, is, that howsoever we have 
spent the time heretofore, yet we would not henceforth 
continue any sinful com-ses. If a good husband hath 
lost an hour or two, he will think that enough for that 
day ; he will ply the remaiuJer of time for the finish- 
ing of his business. So must we : 1 Peter iv. 2, 3, ' Let 
it suffice (saith Peter) that the time past of your life 
was misspent after the lusts of the Gentiles, walking 
in wantonness, in lusts, in drunkenness, in gluttony, 
and in abominable idolatries, that henceforth we live 
after the will of God.' 

Ye iidlk not as other Gentiles. Doct. Observe, that 
we who are brought to faith must not live like them 
that have not fellowship in the same grace : Rom. xii. 
1, 2, ' I beseech yon by the tender mercies of God, 
that ye would not conform yourselves to the fashions 
of the world ;' and Peter, Acts ii. 40, biddeth the 
C'luistian Jews now converted take heed, and ' save 
themselves' from the other, who, though they are out- 
wai'Jly the people of God, yot ho calleth them ' a fro- 
ward geuL-ration ;' and thus here the apostle doth bid 
the Ephet*ians not to profess as others professed, nor 
lo walk like other men of the world, wholly taken up 
in seeking and following the profits, pleasures, and 
vanities of the world, inasmuch as they were chosen 
out of the world, and regenerated by the word of truth, 
that they ' might be as first-fniits of his creatures,' 
James i. 18. 

Use 1. This, therefore, we must warn you of, that 
ye walk not as those that have no fellowship in the 
grace of God. What if some live breaking the Sab- 



bath ? What if they neglect private exercises and 
duties of prayer in their families '? What if they m ike 
no conscience of their gain ? What if they jest and 
mock at better things than they will imitate "? What 
if they can apply themselves to all company ? Yet 
you must not do so. Thus the ministers must call 
ofl', and make a separation of the precious from the 
vile. This is not to lead families, but to do the office 
of a true pastor : Jer. xvii., ' If thou separate the 
precious from the vile, thousbalt be a prophet for me, 
saith the Lord ;' and Paul spake to this purpose often, 
yea, with tears, exhorting them to bo ' blameless and 
harmless, the sons of God, without rebuke, in the 
midst of a crooked generation, among whom ye shine 
as lights in the world,' PhiUp. ii. 15. 

Use 2. This doth take away the vain fears and pre- 
tences which in weakness we make to justify our 
courses ; for why should men be afraid of being sin- 
gular ■? If this be singularity, not to walk as those 
do that make no conscience, then we must be singular. 
We shall be traduced by them as proud puritans, who 
think none so good as ourselves. It is better that 
they speak ill of us without cause, than that God 
should come against us on just reason. So we think 
sometime we may do thus and thus, and such and such 
do it. 

Alls. If they be such as follow the example of the 
holy men of God, then we may imitate them : 2 Thes. 
iii. 9, ' Walk,' saith Paul, ' as ye have us for an ex- 
ample,' as we walk ; otherwise we must not become 
conformitants to those that are worldly-minded. 

Now he expresseth more particularly what was the 
way of the heathen, ' the vanity of their minds ;' that 
is, such vain courses as their own minds did suggest. 
Whence learn two things. 

Doct. 1. That to follow our own unregenerate mind 
is walking rather heathenish than Christian. If a man 
do not order his life as an obedience of faith to the 
will of God, but do;h the things he ia occupied about, 
because his own mind doth lead him to them ; for 
there are but two ways, the ways of God, that is, which 
God hath commanded, and our own ways, that is, 
such courses as we ourselves think good of. 

In the first, the children of God walk ; in the second, 
all the children of the world. The Lord left the hea- 
then to their own ways. Neither is it tart to make 
that way of an unrcgeueraie Christian after his o.vn 
mind no better than the heathens, for the Scripture 
maketh (which is more) his person while he liveth no 
b -tter than a heathen : Rom. ii. 25, ' If thou keepest 
not the law, thy circumcision becomethuneircum'.'ision.' 
If you that are professed Chiistians make not con- 
science of God's commandments, leaving your own 
minds, you are no better than Turks or pagans. 

Use. Now, if this should be close followed, it would 
be fotmd lying at many of our doors ; for what do we 
live after but our own minds ? \Vhat maketh us avoid 
this or that ? Not the conscience of God's wLU for- 



274 



BATNE ON EPHESIANS. 



[Chap. IV. 



bidding it, but it stands not with our liking. What 
maketh us do this or that ? We have a mind so to 
do ; so we take our pleasures even as our minds lead 
us, never considering the Lord's allowance, and that 
prayer doth sanctify them to us. So to raise our 
estate, or prevent evils we fear, never look at the pro- 
mise of God, which doth tie these things to faith, the 
study of a good life, repentance, but do altogether rest 
in such courses which our own carnal reason teacheth. 
If we see this, we must bewail it, for this is a heathen- 
ish, not a Christian, conversation. And on the con- 
trary, we must look to the word of God, proving what 
his good and acceptable will is, that our lives may be 
a doing of God's will, not a senice to the lusts of the 
flesh. 

Doct 2. Observe hence, that whatsoever course of 
life the natural man can devise, it is but a vain thing ; 
for all the courses of life which their minds lead them 
to are called vanity. So Solomon, Eccles. i. 3, ' Vanity 
of vanities, all is vanity.' If we were most devout in 
taking up worships, ' in vain do they worship me.' If 
they could follow all kind of pleasure, knowledge, 
profits, Solomon hath passed sentence, for all these 
things perish, they are but shadows, they profit us no- 
thing ; nay, often prove hurtful, hindering us from true 
happiness ; for worldly wisdom and wealth are impedi- 
ments to men, keeping them back from the way of 
salvation : 1 Cor. i. 26, ' Not many wise ;' Eom. viii. 
7, ' The wisdom of the flesh is enmity against God.' 

Use. Let us therefore learn to reckon of our courses 
which we take up of our own mind, thinking ourselves 
wise in them ; but it is nothing so, for we follow the 
wind, we labour for the fire, pursue vanity that will 
not avail us. 

Ver. 18. Having their cogitation darkened, and being 
strangers from the life of God, through the ignorance 
that is in them, because of the hardness of their heart. 

Now he Cometh to the reason : you must not walk 
as they, for your condition is much unlike theirs. He 
setteth not down these words, but the matter of them, 
touching the Gentiles ; therefore he layeth down four 
things : 

1. Their blindness. 

2. Their estrangement from the life of God, am- 
plified from the cause, ignorance ; the fountain of that 
opened, hardness of heart. 

3. Their dedolency. 

4. Their flagitious life ; which are things following 
one another. 

Doct. First, then, we see what we are all by nature. 
Though we had all natural knowledge that could be 
gotten, we are such whose minds are full of darkness. 
For this must be marked in general, that we by nature 
are no better than others : ' Children of wrath as well 
as others,' Epb. ii. 3 ; Rom. iii., there is ' no excel- 
lency of the Jew above the Gentile ;' by nature we are 
under the power of the devD, the prince of darkness, 



and all kind of darkness : ' Ye were once darkness ;' 
'None understandeth, none seeketh after God,' dark- 
ness of lusts and ungodliness, darkness of condition. 
Oh dismal cloud ! Temporal princes, if men treason- 
ably rebel against them, shut them up in dark dun- 
geons, where they are denied outward comforts, and 
live waiting their fearful execution. God is a Spirit ; 
we have all rebelled against him in the loins of our 
first parents, we lie before him guilty, from the womb 
we rebel. God hath his spiritual darkness ; be giveth 
men into the hands of Satan his gaoler ; he taketh 
away his spiritual light from them, letting the devil 
hold them in chains of ignorance, lust, fearful expec- 
tation of judgment. 

Obj. But we feel no such thing. 
Ans. That is because we are all darkness, and never 
saw nor heard, some of us, other, that maketh us think 
that there is no such matter ; those that are in hell 
wot there is no other heaven. Our first parents were 
less miserable than we in this regard ; for they knew 
that the glorious light of God was gone from them, 
and that their souls were in all kind of darkness, be- 
cause they had left that hghtsome and blessed condi- 
tion ; but we that never knew other, we think there is 
no other. If men at forty years of judgment should 
be shut up in a dark dungeon, the}' could perfectly 
know what a comfortable world, what goodly heavens, 
what a fi-uitful earth, they were deprived of. But say 
they should get a child in this dungeon, ho could not 
tell further than he were told, and so conceive by hear- 
say that there were such a matter ; so it is with us, 
because we are born and bred up in spiritual darkness, 
we think there is no other light. These heathens 
were some of them such as had great knowledge in 
nature, in policy, in the doctrine of civil virtues, in 
arts, history, nay, curious arts, judicial astrology, al- 
chemy, magic ; for the Ephesians, Acts xix., are noted 
for curious arts, and magic by name ; yet the apostle 
pronounceth of them, that in regard of God's things, 
their thoughts were darkened, there is none that un- 
derstandeth by nature, which the knowledge of them 
did lead them to see in some sort, for some knew that 
they did know nothing, and some exclaimed. Quantum 
cacce noctis '. &c. How great a night is there in their 
understanding ! The reasoning and discourse of the 
natural man, the devil hath conjured it in such a circle 
that it cannot turn itself to anything but what is evil, 
or hath au appearance of good only. 

Use. This then must let us see what we are by na- 
ture, and what in pait we are, for we are regenerated 
but in part; we may say therefore that our understand- 
ing in some measure is darkened, that we know nothing 
as we ought to know it. In which consideration we 
must seek to Christ to help us with eye-salve, and cry 
as the poor blind man did for mercy in this behalf. 

Doct. 2. We see how by nature we are all void of 
the life of God. Though we live this natural life which 
the soul present with the body causeth, yet we want 



Ver. is.] 



BAYNE ON EPHESIANS. 



27.> 



that life which the Spirit of God begctteth in present 
in the soul. For the life of God is sometime put for 
thnt life wherewith God liveth in himself. 2. The life 
of nature is in a sort God's life. The Spirit of God 
doth otKciently work it in us ; and therefore Acts xvii., 
these Gentiles are said to ' live, move, and have their 
being iu God ;' say, in regard of life natural. 3. It 
is also put for the life of grace wrought by the Spirit 
of God, and thus those that lived in God are here said 
to bo ' estranged from the life of God.' We by nature 
(saith the apostle) ' are all sinners, and come short of 
the glory of God,' Horn. iii. 23 ; that is, the glorious 
life of God, which beginneth in grace sanctifying, 
endeth in glory. We have not a thought, the motion 
of the will, the deed, the word that is good by nature, 
2 Cor. iii. 5 ; in us, so far forth as we are unregene- 
rate, dwelleth no good, saith the apostle, Rom. vii. 18. 
The benefit of nature doth beget us carnally, but it is 
the Spirit which doth regenerate us to a life which is 
spiritual. It might be amplified by induction, we have 
no saving knowledge, no righteousness, no holiness, no 
joy in the Holy Ghost by nature, therefore we are 
estranged from the life of God. 

Use 1. This therefore doth let men see their miser- 
able estate. Oh, if I should tell thee thy soul were 
fled from thy nostrils, thy body is dead and senseless, 
this would astonish thee : but is not this more fearful? 
God hath left thy soul, and thou art void of the life of 
God. 

Use 2. It must comfort us that we are delivered 
from this death. Is not this joyful, that we who were 
once dead are alive ? that we who were strangers to 
the life of grace should have now acquaintance with 
it? 

Use 3. It must let us see what we are in part ; for 
what we are altogether by nature, that we are still in 
part, void of God's life. Oh there is great emptiness 
in us, want of light in our minds, want of love, want 
of fear, want of holiness ; we cannot do anything, but 
we may discern it. If a man could not stir a hand or 
foot, but he would swoon and be ready to go away, or 
take a step, but his legs would bow under him, we 
would say, life were weak in such a person ; so we can- 
not begin any good thing, enter any good confurence, 
set ourselves to any good meditations, but our hearts 
die away and sink down within us : this argueth the 
life of grace is very faint and weak in us. 

Thruiii/h i^/norunce. Whence we may observe. Docl. 
AVhat a fearful estate the state of ignorance is, which 
doth keep us in death from having fellowship with 
God and his life ; for this is life, that is, the beginning 
and way to eternal life, to ' know God, and whom ho 
hath sent, Jesus Christ,' John xvii. 3. So on the con- 
trary, this is the beginning and way to eternal death, 
the ignorance of the Father and Christ Jesus. Again, 
how can it be otherwise ? for what is the life of God, 
but to love him, joy in him, trust in him, fear him? 
Now as it is in the 9th Psalm, ver. 10, ' They that 



know tlioo will trust in thee ;' so as there can bo no 
trust, no more can there be fear, love, joy, where igno- 
rance of God prevaileth : ' God is light, in whom is no 
darkness,' 1 John i. 5. 

Use. Such therefore as will have fellowship with him, 
must bo light in some measure, and darkness of igno- 
rance is a fit lodging for the prince of darkness ; and 
therefore the Scripture makcth all wickedness follow 
on it. They were without the knowledge of God; what 
came then ? Full of lying, swearing, murder, &c., Hosea 
iv. So that wo must not sew pillows to this woful 
estate, we must not think it excusable, and trust to oar 
honest meanings ; but know that nothing can be good 
where ignorance reigneth ; much less must we think 
that it is the mother of devotion. So the disciples, 
Mark svi. 11, what made them continue so ignorant of 
the article of Christ's resurrection, that with so many 
monitors could not learn it ? 

Use. Secondly, We must learn to lament and take to 
heart this miserable estate. If we lay in some dark- 
some prison, loaden with irons, as many as we could 
bear, committed to the custody of some Cerberus-like 
keeper, how would we lament our hard fortune ? but 
to lie in such a condition, wherein is no light of know- 
ledge of God, loaden with chains of darkness, hellish 
lusts of wrath, covetousness, pride, filthiness, in the 
custody of the devil himself, this none bewaUeth. 

Throufjh the hardness of their heart. Doct. Observe 
hence, what is thecause which keepeth us in blindness, 
even the hardness of heart. When the heart is grown 
so fat and brawny — so the word -zoj^uaii rljc x.agd'iui doth 
signify — a wilful embracing of error and the lusts of 
it, then we shall be far from understanding, whatever 
means be vouchsafed. The Israelites, notwithanding all 
the wonders that God did shew, all the teaching they 
had, yet they were without understanding, because 
their hearts were hardened ; so the people of the Jews, 
notwithstanding the teaching and miracles of Christ, 
were still full of darkness, because their hearts were 
hardened, Isa. vi. 10, John sii. 40, Acts xxviii. 27. 
To speak to the point more particularly, hardness of 
heart doth cause ignorance three ways : 

1. It doth keep us from knowing in the letter, making 
ns pass over with neglect the moans which God grant- 
eth. The hard-hearted Jews would not hear their seers, 
but ' said to the seers. See not ; and to the prophets, 
Prophesy not unto us right things,' Isa. xxx. 10. 

2. If we come to know, yet it makoth us we will not 
yield to it ; if wo do assent unto it, yet it keepeth us 
from hearty embracing of that we yield to ; and thus it 
excludeth the powerful knowledge of the truth. Thus 
the Jews did see the light, but they loved darkness 
more, could not yield to it, some of them ' resisted the 
Holy Ghost,' Acts vii. 51. Thus we know many things 
which we know not as we ought to know, because of 
the hardness of our hearts. 

3. It causeth ignorance, inasmuch as it doth make 
the light we have to be taken away, when we, like 



276 



BATNE ON EPHESIANS. 



[Chap. IV. 



giants, rebel against it. Thus, by keeping us from attain- 
ing knowledge, and by causing that we have to be 
taken from us, it doth become a mother and fountain 
of blindness. 

Use. The use is to us, if we be at a loss, and know 
not the reason why we cannot come to knowledge, we 
must not so much blame things without us, as this 
hardness of our hearts within us. This will make us 
neglect all means of coming by knowledge, make us 
learn slowly, keep us from the powerful and lively 
knowledge of every thing. This kept the people of Israel, 
that they could never learn the end of the law. Though 
the law was a schoolmaster to Christ, yet they could 
never learn it because of the hardness of their hearts, 
for this w.is the veil that hindered, 2 Cor. iii. 14. 

Doct. Here further it is to be marked, what a chain 
of misery is linked with hardness of heart ; a blind 
mind, absence of God's grace, readiness to aU evil. 
Whence we see, that sins go not alone, especially hard- 
ness of heart, but one foUoweth on the neck of another. 
As in the body, if the stomach do not his office, the 
head will be the worse, the liver cannot do his part, 
many evils are coupled one to another ; so in the soul, 
Ac. For sin hath more considerations than one, for 
it is not only an offence, but a punishment of some 
former, a desert of future sin, as a just recompence of 
reward : Rom. i. 28, ' As they regarded not to know 
God, so God gave them up to a reprobate mind;' 2 
Thes. ii. 10-12, because they ' received not the truth 
with love, God gave them up to strong delusions, to be- 
lieve lies, that they might be damned.' 

Use, Wherefore it doth behove us to take heed of 
hardness of heart, as which hath attending upon it a 
world of evil. And if we look about well, we shall find 
that we have all of us too much of it. What maketh 
us so little affected when we see the heaven and the 
earth, with the furniture of them, that we praise not, 
fear not him whose goodness and power is manifested 
in them ? If we see a lion in the tower, or some 
strange creature, we will talk of it ; this is a hardness 
of heart. What maketh us hear of judgments, as the 
plai^'ue destroying thousands weekly, these inundations, 
strange and prodigious apparitions in the air, and be 
no whit moved ? It is the hardness of our hearts. 
Pharaoh regarded not so many personal judgments of 
God upon him, because his heart was hardened. What 
muketh us, when we have good purposes in afflictions, 
not to perform them ? It is the hardness of heart, 
by reason whereof we are the old men when the rod is 
off, Exod. ix. What doth make us when the word 
cometh near us, that we discern it to meet with us, 
what maketh that it goeth away with general terms, 
Lord have mercy on us ? He tells us the truth ; but 
ttie hardness of heart, this doth cause it to drop off 
and not enter, as the rock doth shoot off water. What 
maketh us hearthe curse against sin and never tremble? 
"What maketh us hear the promises, and never clasp 
them with joyfulness, but hardness of heart ? Finally, 



when our souls have just cause to humble themselves 
and seek to God, what maketh us slip the collar and 
turn aside to this or that, but hardness of heart ? As 
the apostle maketh impenitency to come from this 
ground, Rom. ii. 5, ' Thou after thy hardness, and a 
heart that cannot repent, treasurest up to thyself wrath 
against the day of wrath.' Now then what must we 
do ? Ans. We must deal for our souls as we do for 
our bodies ; if one one should assure us that we have 
the stone bred, nay, a spice of it, we would cleanse 
our kidneys quickly. So now we tell you that you 
have the stone in the heart, how should you pray 
against it ! Seek to the healing God, that healeth all 
our rebellions, and loveth us freely ; plj' him with his 
promise, that hath said, Ezek. xi. 19, ' I will take 
away the heart of stone, and give you a heart of flesh.' 
Take heed of it ; if God did punish it in the heathen, 
that resisted by means of it but the light of nature, 
how will he punish it in you, that shall resist the light 
of the glorious gospel of Jesus Christ. 

Ver. 19. Which, being past feeVing, have given them- 
selves unto wantonness, to work all uncleanness, even tvith 
greediness. 

The third thing foUoweth, that they were without 
feeling, or grief, as the original word is, acrjjXyjjxoVE;. 
To understand it, you must know that the soul hath 
a faculty which we call conscience, which doth bear 
record what we do, and give sentence excusing or ac- 
cusing, according to the nature of the fact ; the ex- 
cusing breedeth joy, the accusing conscience begetteth 
grief. Now, these being without the light of know- 
ledge, and being hardened that they could not feel the 
check of conscience in that they did know, came to be 
remorseless after their wickedness; which doth teach 
us, 

Doct. How bliud-heai'ted men are affected after 
their sin ; they are void of grief in the midst of their 
wickedness. This is not the state of every sinner, but 
of one that is smitten, through the desert of his former 
sins, with fe.jrful blindness, and more than ordinary 
hardness of heart. This we see Prov. ii. 13, 14. 
They turn from the ways of innocency, and rejoice 
when they have done evil ; the wicked make but a 
sport to have committed sin : Jer. viii. 12, ' Were 
they ashamed when they had committed their abomin- 
ations ? Nay, they were not ashamed, neither could 
they have any shame.' And thus Esau, when he had 
most profanely sold his birthright, ' he went his way,' 
it is said, ' and despised his birthright.' The con- 
science is as the eye, it is a most tender part, feeling 
grief from the least offence ; but if a hard flesh doth 
overgrow it, of all the parts it is most insensible. So 
men that have had some feeUng in conscience, if once 
they let it be covered with hardness of heart, they will 
be void of feeling ; they will not be ashamed to carry 
their sins in their face like Sodom. 

Use 1. This, therefore, being the guise of desperate 



Ver. 19.J 



BAYNE ON EPHESIANS. 



277 



Bianers, must make us take heed of this estate of con- 
science, when we can now sin without being pricked 
after it. Let us therefore tuke up grief for our daily 
oflfences, for custom in sin takoth away the feeling of 
it, and letteth sin pass without grief ; we shall hardly 
be able to grieve when we would. 

Use 2. It teacheth us that, when we feel our con- 
science upbraid us, and cause us grief in such things 
as many feel not, we must not mislike this, for it is 
the work of the Holy Ghost in us, this convincing us 
of sin, John svi. 8 ; and thus David his heart smote 
him when ho had numbered the people, when ho had 
cut oft" the lap of Saul's garment ; when he had sinned, 
his sin was always before him, Ps. li. 3. Thus Peter, 
' he went out and wept bitterly,' Mat. xxvi. 75. Thus 
the penitent Corinthian, when excommunicated, did so 
grieve that there was contrarj- medicine applied, ' lest 
he should be swallowed up with grief,' 2 Cor. v. 

Voct. The fourth thing is the consequence of this; 
when they had lost this sting of conscience, they did 
run upon all kind of wickedness. Whence observe, that 
a man will not stick to commit an)- evil, that hath no 
restraint in conscience. Thus when the pharisees had 
resisted the Holy Ghost a while, they grew hard- 
hearted and senseless, and went out of one sin into 
another, murder, hypocrisy, bribing, lying, what not? 
The entering into sin is as the wise man speakoth of 
one sin, viz. the sin of contention, Prov. xvii. 14, ' It 
is as the opening of waters,' the pulling up of sluices, 
or breaking down dams, which letteth in waters that 
overflow all. So sin, when once it hath prevailed to 
pull up this floodgate, to take away the feeling of the 
conscience, it doth let in floods of iniquity, the sins 
these heathen did break into, as Rom. i. And the 
things the story mentions, as the feasts of Bacchus, as 
the Romans also at the solemnities of their goddess 
Bona, were such as cannot honestlj- be named. 

Use. And therefore it is good, seeing sin is as the 
opening of waters, to do as the wise man counselleth, 
stay, break ofi" ere it begirmeth, or at least in its be- 
ginning. For that which is easily (by God's grace) 
subdued when first it springeth ont, will, when it hath 
got head, prove unconquerable. Priiicipiis obsta, 
withstand and resist the first motions and beginnings 
of sin ; kill it in the egg, lest it become a cockatrice. 

But two things more must be marked, which open 
the manner of their sinning. 

1. They gave themselves to it. 

2. They did it greedily. Whence mark, 

Doct. In what manner the unregenerate do sin ; 
they sin, yielding themselves servants to sin. For 
though these did it in a higher degree, even sold them- 
selves to all filthiness, yet to give themselves up to sin 
in sinning is common to all in some measure that have 
not the spirit of Christ. 

1. I will prove it. 

2. Shew you how these gave np themselves, seeing 
it is said, Rom. i. 25, ' GoJ ga%c them up.' 



3. Shew the use of it. 

1. For the fijst, the apostle, Rom. vi. 13, giveth us 
to understand how that, till grace change us, we do 
yield ourselves up as vassals to sin ; it is set up in us 
as a king which reigneth and hath obedience from u«, 
for by nature we are servants of sin. ' A man is a 
servant to th it he obeyeth,' saith Peter, ' and a man 
is a servant to that of which ho is overcome,' 2 Peter 
ii. 19. Now, we obey sin, and are overcome of it, 
till by Christ we are freed. And this is not so in the 
godly, for they sin indeed, bnt they give not them- 
selves to it; they admit it as a strong usurper, they 
do not obey it as a lawful commander over them. 

2. For the second, the answering of it is in opening 
these two things : 

1. How far forth God giveth men up. 

2. How these gave themselves up. 

For the better conceiving God's giving men np to 
sin, you must know that sin hath a double consider- 
ation. 

1. As it is a breach of God's law ; thus he no way 
doth give up to it, but hateth it. 

2. As sin is a punishment of former sins, and hath 
the consideration of a spiritu.al judgment, thus God 
doth efi'ectually deliver up to it ; as, for example, the 
execution of a malefactor, justly condemned, by a ma- 
licious executioner. The death of this party, as it is 
maliciously efl'ected by the headsman, is murder in 
him, that the judge willeth not ; the death of him, so 
far as it is a just recompense of his wickedness, is the 
work of justice, coming from the judge. So sin, as it 
is a breach of the commandment in men (whom God 
maketh, by his unspeakable power, their own dooms- 
men), is not of God ; as it is a just recompense of 
former wickedness, he that is the Judge of all the 
world doth inflict it and effectually bring it about. 
Now then, sin thus considered, God doth give up to 
it three ways. 

(1.) By withdrawing himself, and leaving men to 
themselves : Acts xiv. 16, he left the Gentiles ' to 
their own ways.' 

(2.) God presenting sovereign things to sinful men, 
even from such things also their corruption taketh 
occasion to sin, though the things be good in them- 
selves, as his word, his works of mercy and of judg- 
ment: 'I will lay stumbling-blocks before this people,' 
Jer. vi. 22. \\Tiat then, doth God lay stumbling- 
blocks to make men offend by ? No ; he laj-eth them 
to promote his just judgments, for, as sin is sin, he no 
way can tempt or provoke unto it : James i. 14, ' But 
every man is tempted when he is drawn away of his 
own concupiscence, and is enticed.' 

Ohj. Yet God doth see that man will sin upon such 
things. 

Ans. Foresight of things caoseth not things. A 
■wise father foreseoth that a lewd child will come to 
the gallows ; he doth not cause it. Secondly, though 
God foreseeth that a man will sin, yet he is not the 



278 



BAYNE ON EPHESIANS. 



[Chap. IV. 



cause of his sin, because he doth not intend sin, but 
executing his spiritual judgment. Thus the physician 
foreseetb that he cannot so purge out a malignant 
humour, but he shall take with it something that is 
good, so that he cannot restore a man and profit him, 
but he shall in part hurt him ; yet the physician, when 
he healeth, is not said to hurt, because this, though it 
goeth together, yet it is not intended by him. So, &c. 

(3.) God doth give such sinners into more full 
power of the devil, who is effectual in the sons of dis- 
obedience; for the devil is God's'torturer. Now, they 
gave up themselves, because God doth work his works 
so as, in the mean while, he letteth us work ours also. 
They then gave up themselves, 

(1.) In that their former sins deserved these. 

(2.) In that they voluntarily did commit them, not 
■admit them unwillingly. 

Use 1. Now then, to return to the doctrine. This 
doth give us to see what is the estate of many ; they 
may hence know themselves not to be regenerate, nor 
in Christ, if they do willingly, when they sin, yield 
unto it. 

Use 2. It doth also let us see how the wicked 
(whatever the blind reason of man may say) are alto- 
gether without excuse, because they sin wilfully, yield- 
ing themselves to it. 

The second thing, they did it greedily ; which doth 
teach us, 

Ihct. That sin is an unsatiable thing ; it draweth 
men at length to be greedily addicted to it : Isa. v. 18, 
' They draw sin forward with cords of vanity ;' Jer. 
vi. 8, ' They went to their courses as a horse to the 
battle.' This is threatened under the terms of ' add- 
ing drunkenness to thirst,' Deut. xsix. 19 ; for it is 
as a dropsy, that the more we drink of it, the more we 
thirst after it. 

Use 1. Therefore, we must sers-e it as we do agues, 
give it not that it craveth, for that is the next way to 
be" rid of it. 

Use 2. Seeing sinners are thus hot in following sin, 
it must teach us to take occasion to pursue diligently 
after righteousness ; then we make good use of view- 
ing the field of the sluggard, Prov. xxiv. 32. If they 
serve the devil in so ill a work, and for so ill wages, 
how then should we serve God in righteousness, the 
end whereof is everlasting life ? Rom. vi. 

Ver. 20. But ye have not so learned Christ. 
Now the apostle removeth these things from these 
Ephesians ; to the 25th verse. 

1 . He decieth them of those that had learned Christ. 

2. He exeepteth, or putteth in a caution, bow he 
would be conceived, of what kind of learning he would 
be understood. ' If you have learned Christ as the 
truth is in Christ,' that is, as the true being, or as 
those have learned him who are truly in Christ, not 
in show and profession only. 

3. He expoundeth what he meaneth by this kind of 



learning, viz., such learning as goeth with true sanctifi- 
cation of us, which hath two parts set down : 1. Our 
mortification. 2. Our regeneration. 

First, We see in this 20th verse, he doth oppose the 
learning of Christ to the blindness, hardness of heart, 
lusts of the Gentiles, as a thing which would not 
stand with them ; which doth let us see, 

Doct. That the knowledge of Christ will not stand 
with worldly conversation. You have not thus learned 
Christ, as if he should say, if you have learned Christ 
as you ought, you have not to do any more with these 
waj's, 2 Peter ii. 20. This is made an effect that fol- 
loweth on knowing our Saviour Christ. We ' escape 
from the filthiness of the world ;' and he that learneth 
that ' the grace bringeth salvation,' Titus ii. 11, 12, 
it will teach him to deny ungodliness and worldly 
lusts, and to live godly and soberly and righteously in 
this present world. For look, as when the sun riseth, 
the darkness is dispersed, so when this Sun of right- 
eousness doth rise in our hearts, the darkness of sin 
will be dispersed in us. 

Use 1. Wherefore, such as with their learning set 
no less on the score of lust than heretofore, they have 
not as yet learned Christ as they ought. What com- 
munion hath Christ and wickedness ? If ever thou 
badst rightly learned Christ, it would teach thee to 
abhor thy former sinful lusts ; they would not have 
that vigour and strength that was usual, but the power 
of them is weakened and over-ruled. And thou shalt 
find something now that was not in thee before ; so 
that though thou doest evil, yet not so much as thou 
didst before, and thou dost the good thou didst not 
before. Thou wilt be of another mind than heretofore 
touching the things of grace and salvation ; thou seest 
another beauty and excellency in Christ and grace 
than heretofore, a vanity in all worldly delights which 
thou never sawest before. 

Use 2. For trial. Hereby a man may see whether 
ever he were converted. Do you retain your old 
opinion still, an old mind, and an old weather-beaten 
sinner still ? Thou hast not yet learned Christ, there 
never came gi-ace into that heart. He that is in Christ 
is a new creature ; he hath experience of the venom of 
sin, of the good of grace, and of the vanity of these 
things here below. The drunkard seeth the bitterness 
of such a course, and he detesteth it ; the course he 
thought pleasant, but now he hath learned better. 
Before he despised Christ, slighted the word and 
means of grace ; now he seeth nothing but a Christ 
can relieve him, not friends, not wealth, but only 
Christ is all in all with him ; now he knows what a 
privilege it is to be a member of Christ. 

Ver. 21. If so be ye hare heard hitn, and have been 
tauf/ht by him, as the truth is in Jesus. 

Poet. In that the apostle thus exeepteth, ' If ye have 
heard him as the truth is in him,' hence we see, that 
there is a double learning of Christ, and that every 



Ver. 22.] 



BAYNE ON EPHESIANS, 



279 



kind of learning doth not exclude corruption. There 
is a knowledge of the letter, another spiritual, as the 
Scripture callcth them ; a knowledge speculative and 
affective. The one doth conceive and apprehend 
the things of Christ, but maketh no change ; the 
other doth alter and dispose the atl'ections to Christ 
and the ways wherein Christ hath walked ; and 
this knowledge and learning of Christ doth far excel 
the other, as much as the experimental tasting of 
any creature doth the knowledge we have of it by 
reading authors. He that tasteth a cup of wine 
knoweth it far otherwise than he that readeth this or 
that of the taste of it. The Scripture therefore some- 
times distinctly speaketh of knowledge : Col. i. 5, G, 
' The gospel hath been fruitful in you, since you knew 
the grace of God in truth.' It is not all hearing, no, 
nor all knowing, but the true, inward, powerful, affec- 
tionate knowledge which is fruitful in us. The greatest 
clerks are not always of most conscience, knowledge 
and conscience are often divorced ; the devil knoweth 
more than all the learned doctors in the world. 
Literal knowledge only conceiveth of things, but hath 
DO feeling of them in himself, nor is all'ected with them. 
Xow, this knowledge doth not alter nor change a man ; 
but the knowledge which is spiritual, lively affecting 
the soul, this transformeth a man into the image and 
pomp* of that which he knoweth. Paul blesseth God 
for the believing llomans, that they ' obeyed from the 
heart unto the form of doctrine whereunto they were 
delivered,' Rom. vi. 17. This is a saving knowledge 
which breedeth the fruits of true obedience, true desire 
of increase. To read of the nature of honey leadoth 
a man into some conceit of it, but nothing affecteth 
him ; but to taste an honey-comb, this maketh him 
know more feelingly, and desire to taste further. So it 
is in knowledge, sapienlia is sapiiln scientiu, true know- 
ledge is savoury knowledge, which rclisheth the soul. 

L'se. This therefore being so, it behoveth us not to 
content ourselves with every learning or knowledge, 
but to get this lively knowledge. What good doth 
that knowledge which affecteth not the heart to obe- 
dience ? It maketh us to be beaten with many stripes, 
as who know the will of our Master and do it not. 
Let us know heavenly things as we do earthly, for the 
end of our knowledge in them is action. K I know 
this or that to bo good for me, I will get it ; if I know 
tire touched will hurt me, I will not come near it. 
Here also must be marked who doth teach us this true 
knowledge: 'If ye have heard liim, and have been 
taught by him,' i.e. Christ. Whence observe, 

Doct. Though we have many teachers, yet it is 
Christ himself that teacheth us inwardly and effectu- 
ally by the Spirit. These Ephesians had Paul and 
other ordinary teachers, yet he that taught them that 
effectual learning is said to be Christ. The voice of 
the Son of God is it that doth raise us up from the 
death of sin to the life of righteousness. Christ 
* Qu. ' stamp ' ?— Ed. 



'opened the heart of Lydia,' Acts xvi. 14; that is, did 
teach her inwardly when Paul did teach her outwardly. 
And, Luke xxiv. 32, he opened the understandings of 
his disciples, and made their hearts to burn within 
them. We are but petty ushers, it is Christ that is 
the chief schoolmaster in this school ; he is the doctor 
of the chair, whom we must hear before we can learn 
anything to purpose: Mat. xxiii. 8, 'One is your 
doctor, even Christ.' ' Paul may plant, and Apollos 
may water, it is God only that giveth increase.' 

the. Wherefore this doth warn us whom wo should 
seek when wo come to be taught, we must seek Clirist 
in the temple. And because that men seek not this 
teacher, therefore they are idol hearers, have eyes and 
see not, cars and hear not ; for they lift not up their 
souls to have him teach them, who is the eye of the 
blind, the tongue of the dumb, the ear of the deaf, 
Jer. xxsi. 31. And the rather we must seek to him, 
because this is a thing promised to ns : ' We shall be 
all taught of God.' Wherefore we must say to Christ 
with the church when we come to the assemblies, 
Lord, let us see thy face and hear thy voice ; for this 
voice is sweet, thy voice is pleasant. 

Ver. 22. That is, that ye cast o/f concerning the con- 
versation in time past, the old man, which is corrupt 
through dcccival/le lusts. 

Now, he cometh to explain who they are that have 
learned Christ as the truth is in Christ, such as are 
sanctified, that is, mortified in regard of sinful lusts,, 
and quickened to righteousness and holiness. Whince 
two things are to be marked in general before we come 
to_the particular consideration. 

Doct. 1. Who they are that have truly learned 
Christ, they that are truly sanctified through the 
Spirit of Christ ; they whose sin hath received a 
deadly wound, whose souls are regenerate: Gal. v. 22, 
' They that are Christ's have crucified the flesh with 
the lusts thereof.' And as this place sheweth dt-ath 
to sin to follow upon being in Christ, so the apostle 
telleth us that ' whosoever is in Christ is a new crea- 
ture,' 2 Cor. V. 17. And the apostle maketh this the 
true knowleilge of Christ, to know experimentally the 
virtue of his death working in ns, and the power of his 
resurrection. And therefore none are truly, I mean 
inwardly by the Spirit, baptized into Christ, but that 
the death of Christ doth make them die to sin, and 
his life doth make them rise to righteousness. 

For we cannot get faith, which is the learning of 
Christ, and so bo coupled to our Head, but we shall 
die and live with him. Even as a natural head, when 
it is stricken from the body, all the members die with 
it, and while it is quickened (if nothing withstand) 
they live with it ; so it is with this head mj'sti- 
cal, his raising was ours, his death ours, and accord- 
ingly is made manifest in us from the time we know 
him effectually. 

Use. Let every man, therefore, examine himself 



280 



BAYNE ON EPHESIANS. 



[Chap. IV. 



whether he hath truly learned Christ, by this course ; 
if his knowledge leadeth him to sanctification through 
the Spirit of Christ, it is well vrith him ; but if other- 
wise, his knowledge of Christ is made a pack-horse 
for his sin, or hath going with it an appearance and 
show that wanteth the power of godliness. Let him 
not rejoice nor lie against himself; he hath not learned 
Christ. Oh wofnl condition ! 2 Cor. xiii. 5, ' Know 
you not that if Christ dwelleth not in you, you are 
disallowed of God ?' John iii. 86, ' His wrath abideth 
over you.' 

Doct. It is to be marked that first he setteth down 
the killing of sin, then our new life ; whence we mark, 
that whosoever will come to true holiness, must first 
begin with removing his con'uption. Though in time 
these go together, and so far as we get emptied of sin, 
we grow to be filled with holiness ; yet for nature, 
there must be a departing from the evil we are in, be- 
fore we can be clothed with righteousness. If we be 
like Christ in dying to sin, as he died for the abolish- 
ing of it, then we shall be like him in life. So the 
apostle saith, Rom. vi. 3, ' If we be gi-afl'ed with him 
to the similitude of his death, so shall we be to the 
simihtude of his resurrection.' And the prophets 
calling us to newness of hfe, bid us first forsake 
our old evil ways : Isa. i. 16, ' Cease from evil ; pat 
away your iniquities from my sight, and learn to do 
good.' Look, as it is in apparel, we must first put off 
an old suit before we can draw on a new ; so these 
rags of sin must be put off before we can put on the 
robes of righteousness. Nay, till we take this course, 
grace will not grow in us ; as if one plough not up his 
ground, kill the weeds, and clear it, seed will not 
p osper. So, till the ground of our hearts be broken 
up and weeded out, grace will not thrive in them. 

Use. Which is to be marked, for many begin at the 
wrong end, setting first upon a kind of new life, as 
they deem it, before they have laboured to put off their 
inward corruption. They deceive themselves, when 
now they have some good purpose and meaning, and 
like of this and that, which they could not brook here- 
tofore, they think all well, though they never search 
their hearts, never have groaned under the burden of 
their hidden corruption, never truly have left their old 
conversation ; these must turn back again, or that 
will befall them that doth these forward springs when 
they set in before the winter hath had its course, they 
have a cooler of their forwardness. So these leap- 
Christians, that leap over this winter-like work of 
mortification, will have after-claps that shall nip all 
their over-hasty proceedings. A building reared upon 
old studs will not stand, no more will these sem- 
blances of holiness that are reared upon unrepented 
corruption. 

Now, for the particulars ; this 22d verse setteth 
down three things : 

1. The duty itself of mortification, Put off the old 
man. 



2. The manner. Put him off concernimj the conver- 
sation uhich ye had in him, for this is all one with 
Col. iii. 9, ' Put off the old man with all his works.' 

3. The description of this old man which is to be 
put off, from this, that he is coniqilcd by deceiraUe 
lusts. 

Boct. First, then, we see, that such as are in Christ 
must not put off the outward show, and in part, 
but the inward whole man of corruption; the old man, 
that is, the old quality of our whole nature must be 
laid aside. 

Touching these three things : 

1. What it is to put off the old man. 

2. How we come to put him off. 

3. What degrees we go by. 

1. To put off, is not to lay aside a thing for a time 
and take it up again, for so too many put off' sin as 
appeareth, which at night they lay aside, and take up 
in the morning ; but this doth note all one thing with 
those phrases, to crucify the flesh, Rom. vi. 6 ; to 
mortify our earthly members. Col. iii. 3; to purge 
out all corruption of flesh and spirit, 2 Cor. vii. 1 ; to 
offer up ourselves a sacrifice, Rom. xii. 1. So to put 
ofl", is to forsake and die to our corruptions. 

2. Now the way to put oft' these lusts is, 

(1.) To get a sight of them by the law, ' For by the 
law Cometh the knowledge of sin,' Rom. vii. We 
must, therefore, by the benefit of this glass, see 
our con-uptions, that we may afterwards cast them 
from us. 

(2.) We must groan repentantly under the burden 
of them ; and, like as pores are to the body, by which 
hurtful humours are evacuate, so are these sighs and 
penitent tears of repentance to the soul, for the life of 
sin doth evaporate and breathe out by them. 

(3.) We must by faith hold the promise of God, 
who hath promised to sanctify us, to write his laws 
in our hearts, Jer. xxsi. 33 ; to pour out clean wa- 
ters, and wash us from all our filthiness, Ezek. 
xxxvi. 25. We are like children, we cannot make 
ourselves ready, neither put off nor on, unless our 
Father doth help us. 

3. For the degrees; here we do it in part, in hcavm 
we shall be clean rid of all corruption. 

Use. Now this doth convince too many that they 
are not in Christ, for they are the old men, no change- 
lings, as themselves will affirm. Deceive not thyself, 
do not think thou art in Christ, if thou findest thou 
art not a new creature, 2 Cor. v. 17. Wherever Christ 
is made righteousness, he is made sanctification ; his 
blood hath not only power to take away the guilt of 
sin, but to purge our consciences from dead works. 
Thou must feel corruption destroyed ; you cannot 
have two contraries together, as heat and cold, health 
and sickness ; in what measure the one cometh in, the 
other is weakened. It is impossible a man should be 
in Christ and not have his old lusts mortified. If you 
be in Christ, regenerated and made a new creature, 



i 



Ver. 22.] 



BAYNE ON EPHESIAXS. 



281 



then you must pull down all that is oM, for whatever 
is old must be rojectcd ; a man must be iu everything 
otherwise than he was before ; so that thou must say, 
I had such a lust, I had delight in such and such com- 
pany, but now the Lord Jesus Christ liveth in me, 
now I am a member of Christ, I must bid adieu to 
all my former lusts of vanity. 

I'se 2. It doth detect such not to be in Christ who 
only look to reform a little of their outward conversa- 
tion, but never put off the inner man of corruption 
within them. They are angry for this or that deed 
more exorbitant, but they repent not of that leprosy 
wherewith their whole nature is infected. Now such 
persons are like the snakes, that cast their coat, but 
keep their sting and poison ; whereas the godly they 
do put off that which compasseth them about : Rom. 
■vii., ' The law of evil, that rebelleth against the law of 
God in their minds and affections.' 

Use 3. Such as put off by halves (like Herod) this 
or that less needful member as it were, this or that 
sin they do not much care for, but they put not off 
the old man, which is here commanded ; for the godly 
man, though he find all evil present, yet he disalloweth 
and turneth from all of it in his spirit. 

Ohj. You will say, This is impossible ; then we 
should have no sin. 

Ans. Thou must hate all, strive against all. Sin 
may be in thee as a thief crept in, but it must be 
resisted ; and therefore let them think of it, that stop- 
page is no payment, such as would do some things 
that they may not do others. The whole man must 
be turned to the Lord ; this the Lord complained of, 
Jer. iii. 10, ' They turned to me, but not with their 
whole heart, but feignedly.' If thou iindest anything 
wherein thou art willing to take liberty to thyself, 
certainly thou art as yet an old man. 

As concerning the old man. Doct. Observe, that 
whosoever doth truly put off" their inward corruption, 
will, and must likewise put away evil conversation. 
Whosoever purgeth the heart will purge the hand 
likewise : ' How can we that are dead to sin live yet 
therein ?' Kom. vi 2. How can we that have put off 
our corruption converse after it '?' The old man and 
his works must be put off together. Col. iii. 9 ; for 
men cannot put off their sin while they put not off the 
works of it, no more than men can quench fire while 
they bring store of fuel to the fire ; and men cannot 
put off the inward corruption, nor crucify this, but 
they shall likewise crucify the conversation of it, as a 
man that cutteth down the tree killeth the fruit of the 
tree in so doing. 

Use. 'Which doth convince such presumptuous ones 
as fear not to be liars against themselves, who will 
boast of their hearts as good, while their old conver- 
sation is with them ; justify themselves, as if the 
worst piece were outward, that within they bear as 
good minds as others, though in their- lives they are 
not so strengthened. Now these are wide ; for whoso 



doth put off the old man, must and will put his works 
off also. 

Now followeth the description of the old man. 1. 
Set down from this, that he is comqitcd, which is set 
down by the cause, throu(ih lusts, which are noted by 
the quality of them, dcciitj'id luM. This old frame 
I would have you put oil" is that corrupted estate of 
soul and body which is caused by sin, even by the 
manifold lusts wherewith we are compassed, which 
lusts are exceeding deceitful both to insinuate them- 
selves for to be entertained, and to plead for the re- 
taining of them, once admitted. Here, therefore, are 
three things to be considered : 

1. That lusts breed the corruption of soul and body. 

2. That not this or that single sin, but a multitude 
of lusts, are in the uuregenerate, the old man corrupt 
throiujh hints. 

3. That the lusts of the flesh are guileful, very full 
of deceit, corrupt with deccireuhle hisix. 

For the fiist, we must know that sinful lusts they 
bring corruption throughout the whole man, soul and 
body. They corrupt the soul, not in ngard of the 
es.=ential life of it, for so the soul is of an immortal, 
incorruptible nature, but in regard of the life of God 
which sometime it had, and soundness of grace where- 
with it was clothed. In this respect lust hath brought 
forth death and corruption on the soul. For what is 
all kind of lusting but a death of the soul ? AVhat 
are the notions of this but stenches streaming from 
the inherent corruption ? And the body, how it is 
corrupted we need ntit speak, when some one little 
member hath armies of diseases which beset it. For 
look, as a moth bred in a garment doth fret and con- 
sume it, so sin bred in us by our own free wills, at the 
devil's suggestion, doth more corrupt and consume us. 

Use 1. Which must teach us, lii'st, to take notice 
of our estate by nature : We are all of us corrupted, 
Ps. xiv. 3; our souls and our bodies have death seated 
in them, so that we have cause to lay hold of him that 
is the way, the truth, and the life, John xiv. C, that 
(though we stink in the grave) can raise us up. Be- 
cause we see not this corruption work out in the 
strength of it, therefore we can hardly be persuaded 
of it ; but all poisoned bodies die not presently. And 
look, as wood-worms eat the heart of a board, when 
no hole appeareth in the top, so it is with lust, all 
outwardly seemeth well, when connption hath taken 
deep hold of us. 

Use 2. It must make us willing to put off this old 
man, to think that it is altogether corrupted. Who 
would not part with old rotten apparel, that might have 
new ? Who would not let an old rotten house be pulled 
down, that a new might be bnilded ? So we should, 
seeing the old man is all corrupted, easily and willingly 
forego this estate, that we might come to a new more 
glorious condition. 

Use 3. Seeing lusts do corrupt us throughout, wo 
must, as Peter eshortelh, abstain from them. We 



282 



BATNE ON EPHESTANS. 



[Chap. IY. 



■woull not feed upon that tliis spring, that we know 
would breed us diseases at the fall ; so much more 
must we avoid that which will bring sicknesses, nay 
death, to soul and body. For look, as hohuess is the 
beginning of life everlasting, which goeth on till it end 
in glory, so is sin the death of the soul, which doth 
(if the grace of Christ heal it not) never stay till it 
Cometh to everlasting damnation ; I mean the body of 
sin dwelling in us, fur even as noisome savours come 
from a putrefied body, so do these motions from a 
corrupt soul. If thy child do swerve from morality 
and civil virtue, following whores, be a rioter, a thief, 
&c., when thou seest an absence of civil virtue, thou 
sayest he is even a lost child ; what, then, shall we 
think of ourselves, being without all heavenly virtue 
of faith, hope, joy in the Spirit, godliness, temperance ? 
&c. Wherefore learn we to consider of sin and our 
estate through it, that we who have not thought of it 
may yet set our hearts to the way of life, that we may 
be thankful who have escaped from it, that we may 
take heed of it, and labour to be healed of it more and 
more. Should some learned physician tell you such 
or such a deadly thing were growing on your body, 
how would you thank him, and make use of it ! Oh, 
it is well with thee if God make thee wise, that thou 
hearest this day how thou art in every part corrupt, 
even dead in spirit ! How glad are we when we 
escape from some desperate bodily sickness, and if 
there dwell relics of sick matter with us, we keep rules 
cle sanitate tuenda; how much more should we be wise 
for our souls. 

The old man corrupt icith deceivahle lusts. Boot. 
Observe, that not some one single lust or sin, but 
many lusts, beset the unregenerate person. There is 
in us all a body of sin, and the apostle doth bid us 
crucify our earthly members, Kom. vi. 6, naming many 
particular sins, fornication, uncleanness, covetousness, 
inordinate affections, &c.. Col. iii. 5 ; for as a natm-al 
body hath not one member only, but divers, so this 
spiritual body of sin hath not only one, but many evils 
to make it up. 

Use. Which is to be marked against such as igno- 
rantly, when they give entertainment to some one sin, 
think they have no fault but that one in w^hich they 
live. Therefore, when their consciences upbraid them 
with the sin in which they live, thus they salve the 
matter : they confess the sin, but comfort themselves 
that though it be a fault, yet it is their only fault ; 
they hope if a man speak that by them, he hath 
spoken his worst, he hath said all he can say ; not 
knowing that it is not one lust that hangeth about a 
natural man, but, if the matter be well examined, a 
man is nothing but a fardel of diverse sinful lusts. 
And as in the body great diseases never go alone, but 
have petty infirmities accompanying them, so it is in 
the soul in regard of sins. 

Boct. 3. It is to be marked that sinful lusts are ex- 
ceeding doceivablc. Thus the Holy Ghost attiibuteth 



this to sin, that it is ' full of deceitfulness :' Heb. iii. 
13, ' Exhort one another, lest any be hardened through 
the deceitfulness of sin.' It pretends that it never 
performs, and, like a baited hook, it shews meat and 
covers murder. 

1. Now these lusts are deceitful, in that they pro- 
mise and pretend such ends as they never lead unto ; 
even as the devil persuaded the first lusting by this 
argument, it should make them like God, Gen. iii., so 
sin, it promiseth pleasure, profit, and pays a man home 
with pain and misery. 

2. They are deceitful, inasmuch as they put on the 
semblance of vktue. Thus covetousness and griping 
will go masked in the appearance of good husbandry, 
making the best of a man's own ; pride will go in a 
vizard of comeliness, of wisdom, challenging the autho- 
rity of one's place ; profaning the Sabbath will put on 
the colour of Christian liberty; in which they resemble 
thieves, that, overtaking honest men on the way, will 
ride along with them, as if they meant well, and were 
honestly minded, that they may the better attain their 
booty. Neither is this deceit in sin admirable, when 
the devil himself doth transform himself into an angel 
of light for his greater advantage. 

8. They are deceitful in pleading for the retaining 
of them, in holding their own ; hence it is that they 
blear the eyes of many that live in them, as if all were 
well, nothing to be blamed ; hence it is that if a man 
come to see this or that a fault, they will have twenty 
excuses ; Who liveth without his fault ? You do not 
this alone : God is merciful. If the judgment of God 
be threatened, this bold-faced harlot, the lust of the 
heart, will say. Tush, if God were thus angry with this 
or that sin, we should not have lived thus long and 
prospered as we have ; no evil hath found us out. 
Yet I am sure lust is as crafty as serpents are, for they 
will twine about with manifold turnings, and so en- 
trench their heads (in which is the life of them), that 
you shall hardly be able to hit them on the head ; so 
sinful lusts wind about with twenty excuses, as which 
is fuU of deceitfulness, and knoweth how to save itself 
from receiving a deadly wound in us. 

Use. We must therefore learn to bo cautelous, get 
the wisdom of serpents ; they will stop their ears so 
against the enchanter as he cannot prevail. Let us 
stop our ears, shut up om- eyes, upon the persuasions 
of sinful lust. If there be such a crafty copes-mate 
that we know, we wiU not converse with such a per- 
son. No coney-catcher so full of guile as the sin of 
our own hearts is deceiveable. 

A'er. 23. And he renewed in the sinrit nf your mind. 

Now he cometh to the second part of our sanctifica- 
tion, which is our renewing. The apostle, 1, settcth 
down the particular and fundamental part of it in this 
23d verse ; 2, the universal body of it, in the verse 
following. 

The universal hath two parts : 



Ver. 23.J 



BAYNE ON EPHESIANS. 



283 



1. It is propounded, />«/ on the iteic man. 

2. The latter part is expounded three ways : 

(1.) From the manner of working it, uhkh is 
created. 

(2.) From the pattern of it, after God. 

(3.) From the essential parts of it, in riijhteousness 
and holiness. 

Before we consider the doctrines of this verse, we 
must look what is meant by sjiiiit of the mind. Some 
say the Holy Ghost which dwelleth in your minds, 
but the phrase is insolent, and the matter impertinent. 
Some say the spiritual quality of the mind, but that 
is comprehended in the words he renewed ; for what is 
that but to get a new quality in the spiritual quality 
of your miud ? It is best construing the spirit by 
that 1 Thess. v. 23, ' The God of peace sanctify 
you throughout : and I pray God that your whole 
spirit, and soul, and body, bo preserved blameless 
onto the coming of our Lord Jesus Christ.' It is taken 
for the supreme faculty of the soul, and so let this 
be the meaning, get a new quality, viz., of divine 
light in the supreme power of your miud. This is most 
natural for the words, aud pertinent for the ai-gumeut. 
For thus in the doctrine of our renovation, we bring 
in that principal and fundamental part of God's image 
reckoned : Col. iii. 10, ' Put on the now man, which 
is renewed in knowledge ;' fundamental and principal, 
because it is first in nature and causeth the other : 
2 Pet. i. 8, ' As his divine power hath given us all 
things that pertain unto life and godliness, through 
the knowledge of him that hath called us unto glory 
and virtue.' 

The doctrine from the words is this, that the_true 
scholars of Christ have not onlj' their outward man, 
but the spirits of them renewed to the knowledge of 
God. For understanding it the better, we must know, 

1. How we were at our first creation in the spirit 
of our minds. 

2. How we are by nature. 

8. To what end we are renewed in them. 

1. You must know, therefore, that by creation we 
had in our minds a divine light, which did let us see 
the wisdom, power, mercy, aud justice of God, as was 
manifest by creation, and covenant stricken with us. 
And this light in the spirit of the mind, did make us 
look to our God, as an image in a glass doth look to 
himward from whom it is reflected. This the apostle 
giveth us to consider, when he saith, be renewed, giv- 
ing us to understand that some time we had it, and 
man was created in the image of God, a principal part 
whereof is the acknowledging of him. 

2. Secondly, You must know that the spirit of our 
minds is stripped of this heavenly understanding : 
Ps. xiv. 3 ; 2 Cor. ii. 4, ' The uatural man perceiveth 
not the things of God, neither can he.' As before 
the fall of man his mind was enlightened with the 
perfect knowledge of God, so since the fiill it is over- 
c;ist, aud even wholly possessed with palpable dark- 



ness, being destitute not only of all actual knowledge, 
but also of all ability of att lining the true knowledge 
of God, by any faculty, virtue, industry, or any means 
inherent in himself, so that the natural knowledge of 
man is mere darkness and ignorance ; the understand- 
ing is altogether occupied in things natural and secular, 
that is, things which appertain to our natural life and 
civil condition, and hath no kuowled;^o distinct of 
God, but a little confused, which makcth us the more 
inexcusable. 

8. The point that wo must get our spirits renewed 
to, is not simply the knowledge of God as a creator, 
but the knowledge of his glory, mercy, justice, as 
they shine in the face of Christ : John xvii. 3, ' This 
is life eternal, to know thee to be the only true God, 
and whom thou hast sent, Jesus Christ.' This is the 
first and chief part of man's glorious image to which 
he is renewed. We call it the first and chief part, 
because that in the work of regeneration, the illumina- 
tion of the mind with the true knowledge of God, 
both hath the first place, and also is the cause of all 
the rest of man's holiness ; for as Christ doth teach, 
' If the eye h:ive light in it, it doth enlighten the whole 
body, but if it be dark, there is nothing but daikness 
in the boJy,' Mat. vi. 23 ; that is, if the mind, which 
is the eye of the soul, be truly sanctified and renewed 
with knowledge, there followeth holiness in all the 
faculties of the soul, and in the whole man. But if 
there be darkness and ignorance in the mind, there is 
nothing but sin in all the parts of man. 

Neither can it be otherwise, for as it is impossible 
that a man should cither trust or hope in God, or 
love, fear, aud obey him, or perform any duty of holi- 
ness unto God, whom he doth not know in his mercy, 
love, goodness, promises, power, justice, aud the rest 
of his attributes, so it is no less impossible that any 
man should know, aud be fully persuaded that God is 
true in his promises, merciful, bountiful, aud just, and 
not be affected to him accordingly. And, therefore, 
the first action of the Holy Spirit, framing the new 
man in the elect, is to take out of their minds their 
natural blindness and darkness of ignorance, and to 
make them able to conceive, uuderstand, believe, and 
know God. Thus the apostle teacheth : Rom. xii. 2, 
' Be ye transformed by the renewing of your minds ;' 
thus he prayeth for the Colossians : Col. i. 9, ' That 
they might be filled with the knowledge of the will of 
God.' 

1st! 1. This, therefore, must cause us to consider 
of two things : first, how the most excellent part of 
us is corrupted ; these bodies of ours were mansions 
of an immortal spirit, which had such light of grace 
upon them, that the brightest star shiueth not so 
bright as they. They saw the wisdom of God, and 
looked to it as our imiigo in a glass looketh to us, 
whose image it is. Now our souls are incarnate, this 
divine breathing that came from heaven is buried in 
eai'th; now our contemplation is the creature, our 



28 1 



BAYNE ON EPHESIANS. 



[Chap. IV. 



thoughts are about earthly things, that serve for our 
natural lives, or our civil estates ; the very spirit of our 
minds is become earthly and sensual. 

Use 2. As we must bewail this, so we must learn 
where true reformation must begin, not so much in 
conforming our outward man, as in reforming our 
inward spirit. Let us not paint sheaths, make our- 
selves whited sepulchi'es, look to the outward man 
only ; this is good when it followeth and accompanieth 
the inward information, which must be first, as here 
yon have it. 

Ver. 24. Jnd put on the new man, which after God 
is created in riijhteomneis and true holiness. 

Now followeth the universal body of this new 
creature. 

1 . For the words, ^^Tiat it is to put on the new man ? 
Ans. To get into the divine natm-e, and to grow up 
in the graces of the Spirit to perfection. 

2. Which is created according to God, that is, which 
by no less than a created power is gloriously framed 
in us after the image of God, Col. iii. 10. 

3. It may be asked, What is meant by righteous- 
ness and holiness ? 

Ans. Some by righteousness understand the quality 
of justice in us, which maketh us do whatsoever is 
just toward the creature. And holiness they take for 
a divine quality, whereby we exercise and perform 
religious offices toward God. But the Scripture is not 
favourable to this distinction, for, Rom. i. 18, this is 
made unrighteousness in men, that they praise not, 
and are not thankful to God ; and therefore, by law 
of contraries, righteousness is to be extended to the 
Creator as well as the creature, as the Scripture putteth 
holiness as well in doing things one with another, as 
in duties about God : ' That you may learn to possess 
your vessels in holiness and honour,' 1 Thes. iv. 4. I 
take it, therefore, that these virtues must be taken in 
their latitude and full extent, righteousness noting 
forth a divine quality whereby we perform whatsoever 
is our duty to God and the creature. Holiness is a 
divine quality, which in ourselves, and om- duty to 
God and men, excludeth all spot of corruption ; it is 
a universal purity, which taketh away and denieth the 
least mixture of lust, and it is as general as the other. 

It is further said, holiness of truth, which might be 
taken as noting the instrument begetting holiness : 
John xvii. 17, ' Sanctify them with thy truth, thy word 
is truth.' But here it must be taken for soundness, 
for as righteousness and holiness ai-e opposed to lusts, 
so truth is opposed to deceitfulness. The sum of the 
words is, ' You that have been truly taught Christ, 
and have learned Christ,' so as to put oil' corruption, 
so to get yourselves throughout clothed with the divine 
quality, with the grace of the Spirit, which is by the 
almighty power of God, framed after the example of 
God himself, and standeth in no external things, but 
in righteousness and holiness, and not in every kind 



of these, but in such righteousness and holiness as is 
sound and sincere. 

Doct. Here, therefore, 1, we must consider, that 
every one that is a true scholar of Christ, must put 
on the new man, must more and more get himself 
clothed with the grace of the Spirit, which is as a new 
creature in the heart. To amplify it by the same 
considerations wherewith we did illustrate the putting 
off the old man. 

1. We must see what it is. 

2. By what means we come to put it on. 

3. By what degrees this is done in us. 

For the first, it is a borrowed speech from bodily 
putting on of garments, in which three things are to 
be marked : 

1. There is the body clothed. 

2. The garment clothing. 

3. The action whereby the clothing is applied to 
the body, viz., the putting on. 

So here are three things answerable : 

1. The clothing with the divine quality or hidden 
man of grace. 

2. The soul, which is the thing principally to be 
clothed. 

8. The fitting upon us, or the applying of this to 
our souls, by those means which in the next place we 
are to reckon up. 

1. So that to put on the new man, is to get settled 
upon our souls the divine qualities which make the 
man a new man, that is, touching divine qualities 
throughout renewed. We must so grow up into Christ, 
that not we, but Christ, may be everywhere ,from top 
to toe seen to live in us ; this is sembled by the action 
of putting on, which doth so cover the body, that not 
the body, but the raiment only, is discernible. 

2. Now for the second, we come by these means 
more and more to be clothed with this garment. (1.) 
By seeing where we are naked, espying where our souls 
are uncovered. (2.) We must come and buy these 
things : Rev. iii. 18, ' I counsel thee to buy of me gold 
tried by the fire, that thou mayest be made rich, and 
white raiment, that thou mayest be clothed,' &c. Now 
we buy of God without money ; the thing is thus, God 
setteth forth these things in the word of promise ; 
when we by belief reach them and apply them to our- 
selves, then we make purchase of them. If we will 
give God anything, then he dealeth by way of ex- 
change with us ; he doth wish us to suiTender to him 
our old robes, and for these he giveth us new raiment, 
we are made ' partakers of the divine nature, having 
fled from the corruption which is in the world through 
lust,' 2 Pet. i. 4. The foreskin of these Philistines are 
the only current money with our God. 

(8.) We come, by exercising ourselves in well-doing, 
to be more and more clothed with, the grace of the 
Spirit : ' For he that hath' (that is, that so hath grace 
that he doth husband it), ' he shall have more,' but 
' he that hath not' (that is, so hath it that he doth not 



Ver. 24.] 



BATNE ON EPHESIANS. 



28.1 



use it, like him that hid the talents), ' even that he 
hiith shall be taken away,' Mat. xxv. 29. 

3. For the third thing, wo do put on this now man : 

(1.) By beginning to be now creatures. 

(2.) By proceeding in it. 

(3.) By receiving it perfected in us, when we shall 
be filled with the fulness of God. 

Usf. The use of it to us is, that as we will have 
assurance that we have truly le.irned Christ, so we 
must put on a new nulure. If we have been fierce, 
covetous, sensual, we must put on us meekness, laying 
aside wrath, we must put on heavenly-mindednoss, 
contentation, holiness. We can never look Ihat our 
Kouls and bodies should be clothed with glory, if here 
they put not on the clothing of grace : 2 Cor. v. 4, 
' We would not be unclothed, but would be clothed 
upon, that mortality might be swallowed up of life.' 
And this spiritual clothing of grace should divell with 
us continually, we should, lying down and putting off 
our clothes, think of putting off our old corruptions ; 
putting on oar clothes, think of getting the white 
raiment of God's grace to cover onr nakedness. 

Doct. The second thing to be marked is, that God 
himself is the pattern after which this new man in us 
is framed, even the divine nature of the Father, Son, 
and Holy Ghost, as the sampler which God doth look 
on in the renewing of us. For we are restored in 
Christ to that in substance which we had in creation. 
Now God created us after his own image, Gen. i. 27. 
Since man's fall, we are begotten not to God's image, 
but after the image of the corrupted Adam. Adam 
begat a son in his own image, Gen. iii. 1. Now, 
therefore, when God doth renew us, he doth, according 
to his own image, create in us a new creature, a 
divine quality, and so make us conformable to him. 
For the more distinct conceiving how we are according 
to God's image restored, we must know, a thing may 
be so after the image of another, as equally to partake 
in the same nature with him after whom he is framed. 
Thus sons are begotten according to the image of 
parents, thus Christ is the image of his Father. 

Secondly, Things are according to this or that 
which do represent them, though they are not of like 
nature ; thus is the king's picture in money, seals, 
(fee., and thus the creature is after the image of God. 
Now, this is either general or special. Generally all 
the creatures are according to God ; he had no other 
sampler after which he should create the world than 
himself. And if we were good clerks to read, every 
herb hath the name of God written in it. 

Praestntemque refert quoslibet herba Denm. 

The more spec'al kind is proper to angels and men, 
who so represent the divine nature, as that they 
imitate the virtues of their heavenly Father. 

Use. Now, the use of this doctrine is, 1, to confute 
those that have made the Son of God as to be incar- 
nate, the image after which man was created ; for the 



text saith, not after the Son of God, or after the 
human nature of Christ, but after God, the essence 
common to the Father, Son, and Holy Ghost, and 
therefore in Genesis it is said, ' Let us make man 
after our image.' 

Use 2. This doth let us see, and provoke us with 
thankfulness to acknowledge what an excellent privi- 
lege wo have. Gen. i. 27, this is redoubled, ' God 
created man after his image,' and ho goeth over it 
again, ' in the image of God created he him.' And 
truly it is no small favour, when ho might have made 
us toads. Who gave aught first to him, why he should 
have this benefit bestowed on him ? llom. xi. 35. 

Use 3. It must provoke us to love this new creature, 
to seek after this renewing of our nature. When the 
devil told our first parents they should be like God, 
they listened to it to their destruction ; much more 
must we listen to this, unto our salvation. 

Use 4. Seeing God's image is on us, we must walk 
as becometh a divine generation, for if this should 
move us to all godliness, that the glorious name of 
God is called on us, 1 Peter, i. 17, how much more 
should this move us, that this image of God is en- 
graven in our souls ? This should make us ' express the 
virtues of him who hath called us from darkness to 
Ught.' 

3. It is to be marked that he saith, this new 
creature standeth in riijhteousness and holiness. Whence 
observe, 

Doct. That not external things, but inward graces 
make the new creature. The new creature is opposed 
to things external; ' not circumcision, nor uncircum- 
sion availeth anything, but a new creature,' Gal. vi. 15 ; 
which new creature the apostle Paul calleth ' the 
hidden man of the heart, 1 Peter iii. 3. He therefore 
that is a new creature according to God, must have 
his will righteous, pliant to all obedience, all duties 
towards God and man ; he must have all his nature 
sanctified, though not pi^-foctly and throughout, yet 
truly and in some measure. Now this, that Paul 
maketh this new man after God's image to stand in 
these things, doth teach us throe things. 

Use 1. That the image of God is not to be conceived 
in bodily things, as the anthropomorphites imagined, 
nor yet standeth in the essence and faculties of the 
soul, as memory, reason, will, as Augustine took it, 
for wicked men have these ; nor in dominion an 1 rule, 
which made man as a little god amongst the creatures, 
for this is a consequence that followed on the image ; 
but, as Paul teacheth, it standeth in these divine 
qualities, which as certain forms and signs express 
the divine nature, most holy, most just, so far as the 
Creator can bo figured forth in such a creature. 

Use 2. It doth teach us, that if we will be new 
creatures, we must never stay in outward things, rest 
not in them. What if we come to church, be bap- 
tized ; what if we have acquaintance and a good liking 
of the better men ; what if we could preach the word, 



286 



BATNE ON EPHESIANS. 



[Chap. IV. 



do any outward duties ; what if our tongue, our coun- 
tenance, our external actions, be renewed : if we rest 
here, we have made clean only the outside of the 
platter, we are not new creatures. If our hearts be 
not righteous, be not holy, all is nothing. 

Use 3. In the third place, it letteth us see what a 
fearful wickedness they commit that do mock at 
righteousness and holiness in men ; it is a vile part, 
they trample the image of God under their feet. Now 
it were pett3- treason so to misuse the picture of a 
prince. 

Use 4. It is to be marked, that he saith, holiness 
of truth ; that is, in such righteousness and holiness 
as go with uprightness of heart ; which doth teach us, 

I)oct. That whosoever are new creatm-es in deed, 
the graces they have are sound and sincere. Thus 
the Scripture testifieth in particular of their faith, 
that it is unfeigned ; of their love, that it is without 
dissimulation ; of their wisdom, that it is without 
hypocrisy ; of their repentance, it is a rending, not of 
their garments, but of their hearts. Their obedience 
is from the heart ; and whatsoever is in them, hath 
truth accompanying it, as here they are said to be 
renewed in righteousness and true holiness. 

2. If we should look at the new creatures which 
the Scripture recordeth, we might have a cloud of wit- 
nesses, which would give testimony to this truth, 
Enoch, Noah, Abraham, Job, David, Hezekiah, Ze- 
chariah, &c., all of them commended for this upright- 
ness ; and it is the most proper grace of one that is 
indeed a new creature. For there may be temporary 
graces in those that are not truly in Christ, but this 
they never have in any measure, this soundness of 
heart ; and therefore those only that are the ' good 
ground,' are said to have ' a good and honest heart,' 
Luke viii. 15 ; that is, hearts without guile and dis- 
simulation. 

Use 1. We must therefore examine ourselves, whether 
the little things we have are joined with truth in the 
reins ; for if our religion be not without reigning 
hypocrisy, it is but a mask and vizard of virtue ; it is 
like Absalom's vow, like Jezebel's fasting, like Herod's 
going to worship Christ, like the Pharisees' long pray- 
ing. Dissembled holiness is double iniquity; if we be 
without this truth, we are no new creatures, but shall 
have our portion with hypocrites. 

Use 2. On the contrary, if we will have an evidence, 
that we are the true scholars of Christ, we must seek 
above all things to make sure that our hearts be upright 
with our God. The least grace with uprightness maketh 
a new creature, maketh you blessed : Ps. cxix. 1, 
' Blessed are the upright in their way.' 

This maketh you Is^athanaels, ' true Israelites, in 
whom is no guile.' 

Quest. But it may be asked, How a man may find 
out this, that the heart is upright ? and that he hath 
this truth ? 

Ans. It sheweth itself in four things. 



1. It will make one in all his course draw himself 
into God's presence. These are coupled together. Gen. 
xvii. 2, ' Walk before me, and be upright,' and the 
guise of hypocrisy is to look who looketh on, to exer- 
cise holiness that they may be seen of men, rather' 
than to approve themselves before God. And though 
hypocrites may boast of their coming into God's 
presence, yet this is sure, that a guileful heart 
never dare into God's presence, Isa. xsxiii. 13. The 
hypocrite saith, ' Who may dwell with the consuming 
fire?' 

2. Truth, where it is, will make you do things not 
with your outward man only, but from your hearts 
and spirits, for these are all one in the Scripture, to 
do a thing from the heart, and to do it uprightly ; to 
do it without the heart, to do it feignedly. ' Judah 
hath not turned to me with her whole heart, but 
feignedly,' Jer. iii. 10. And the hypocrisy of the 
Pharisees was manifest in this, they did not join with 
their lips, their hearts, and reins, as Isaiah and Jere- 
miah foretold of them. 

3. It will make one in all things propound a good 
end, even God's glory, as the apostle exhorteth, 1 Cor. 
X. 31, ' Whatsoever ye do in word or deed, let all be 
done to the glory of God.' 

4. It will make us obey in all commandments, it 
will not divorce the first and second tables, but will 
join with works of religion to God, works of mercy to 
men. For many that make some profession and fre- 
quent religious duties, may hence be convinced not to 
be truly rehgious, because, though they are thus holy 
in these regards, yet look at their dealing with men, 
they have no truth nor mercy. So many men, for 
moral parts unblameable, one would think them little 
saints, void of wrath, of uncleanness, no swearei-s, 
true in their dealings, yet they have nothing in truth, 
because the same men have no acquaintance with 
faith and repentance, nor no care of holy and religious 
exercises. 

Yer. 25. Where/ore, putting aivay Jyi'ig, speak ereiy 
man truth unto his neirihbour : for we are tnembers one 
of another. 

Now he Cometh to more particular precepts : the 
first, concerning truth in speech. 

The sum of this verse is, the duty and the reasons. 

The duty laid down : 1. Negatively ; cast away 
lying. 2. By affirmation ; speak the truth every one 
with his neighbour. 

The reasons are two: 1. To be gathered from the 
wordi(7im/o)r, which. Col. iii. 9, is laid down at large, 
' Seeing you have put ofi' the old man, with his works, 
and put on the new.' The second reason followeth in 
the end of the words, for we are members one of an- 
other ; for we are by the bond of love more straitly 
tied one to another. 

To come unto the points of the verse : 1. Here 
we see, 



Ver. 25.] 



BAYNE ON EPHESIANS. 



287 



Doct. That such as are the true members of Christ 
must avoid all lying. 

Before we can handle it, we must tell j-ou what it 
is to lie. 

Atis. Though wo distinguish betwixt lying and tell- 
ing untruth, yet the Scripture doth call the telling of 
untruth lying, for whatsoever is not speaking of truth, 
that is lying by the phrase of Scripture. 

To lie, therefore, is to speak that which agreeth not 
with our mind, or which agreeth not with the truth of 
the matter, or which disagreeth from both. This 
every one gi-auteth to be a lie, when a man speaketh 
one thing and knoweth another, or thinketh another 
to be true. And this again is a lie, when a man 
speaketh as he meaneth, but yet his meaning misseth 
of the truth of the matter ; as if I say and think so, 
that it is nine of the clock, when it is but eight, it is 
a lie ; for as the first is grounded in wilful falsehood, 
so this latter is grounded on a sinful heedlessness, for 
a wise man should work and speak by knowledge, 
Prov. xiii. 15. Now, then, that wo know what the 
Scripture calleth lying, we may more profitably handle 
our doctrine, which we will prove and apply, and then 
conclude with clearing, in way of caution, some kind 
of speeches which have appearance of untruth, but 
are not so. 

True Christians must avoid all lying ; for, Zeph. 
iii. 13, the Lord saith of the remnant of Israel, that 
is, all the true members of the church, ' they should 
do no iniquity, neither should they speak lies.' We 
need not more places ; and this is to be conceived of 
all lies, not only hurtful ones, but delightful, officious 
lies ; for all lies are alike in this text forbidden, which 
we may thus gather. Every lie that standeth not with 
truth is here forbidden ; but all lies dissent from 
truth ; for if one should save a soul with a lie, and 
another should destroy a soul by a lie, they both ditier 
from truth alike, though the one hath more charity 
than the other : 1 John ii. 21, ' No lie is of the truth.' 

2. That which is in the nature evil, cannot be 
bettered by the end ; now, a lie is in the nature evil, 
against truth, perverting the natural use of words. 
Stealth is a thing bad in nature, because against jus- 
tice ; now, if one would build a church with that he 
Btealeth, his stealth cannot hence be justified. 

8. The Scripture indefinitely reproveth and con- 
demneth lying, excepting no kind. 

4. If one might lie for anything, then for God's 
cause ; but Job doth shew plainly that one may 
not speak deceitfully for God's advantage : Job xiii. 
7-9, ' Will ye speak wickedly for God's defence? and 
talk deceitfully for God's cause ? Will ye accept his 
person ? or will ye contend for God ? Is it well that 
he should seek of you ? will you make a lie for him, 
as one lieth for a man ?' 

5. Lastly, If the Scripture maketh every idle word 
condemnable, much more every lying word, Mat. 
xii. 36. 



Use. This, therefore, doth reprove many among na 
with whom this vice is frequent. In public, how many 
do prosecute lying suits ! How many for advantage 
deny this or that which their conscience knoweth in 
private ! How many do counsel lies ! Say I am 
not within, when I would not bo spoken with ; say 
such a one sent you. In contracts, covenants, the 
buyer and seller, the one dispraising, the other over- 
reaching. In covenants, promising without any care 
of performance, which is a double breach, both of truth 
and fidelity. In common discourse, men telling this 
or that often drop in something they know more than 
the matter ; men will deny that which they have for 
fear or shame, like Sarah who denied she did laugh ; 
men afiirm falsehoods in their talk of others, in praise, 
dispraise ; of themselves, many bragging of things 
they have not ; many complaining as if they were not 
able to bear the charges on them, when they go as 
near the wind as their neighbours ; dissembling their 
estate ; as many rich men, deal with them for any- 
thing to good use, and they are thus poor, have had 
such losses, are at such charges, Ac. Thus this vice 
aboundeth. But we must take heed of it, it is of the 
devil ; the heathen have detested a liar, holding him 
as hateful as hell gates, that would affirm one thiwr 
and think another. 

Quest. But you will sav. How maj' we overcome 
this ? 

Ans. First, find out the cause, and take that away, 
for some lies are grounded in pride, as the boaster's 
lie ; some in covetousness, as the lie in bargaining, 
in dissembling one's estate ; some in fear, as that of 
denying ; some in the vanity of our natures, as that 
in telling a thing otherwise than I know it, without 
any purpose any way. We must labour against the 
cause, and the disease will soon cease when the ground 
is removed. 

Secondly, We must accustom ourselves to few 
words : ' Where there are many words, there will be 
iniquity' ; and it is just with God that idle words should 
be punished with lying words. 

Thirdly, We must think of the judgment which God 
hath threatened against lying, and ' them that love 
lies,' Rev. xxi. 27. 

Now followeth the last thing, the necessary preven- 
tion in this doctrine, lest that we should condemn of 
lying things that have no untruth. 

1. We must know, therefore, that allegories, fables, 
&c., they are not untruths, because the sense and 
meaning of them, though not the letter of them, doth 
not disagree from truth ; for a fable is nothing but a 
speech by pictures. 

2. Concealments are not lies : such was Abraham's, 
that Sarah was his sister, Gen. xx. 2, 11 ; Samuel's, 
in saying that he went to sacrifice, 1 Sam. xv. 

8. Speeches spoken according to present intention, 
without prijadicing future liberty : as when I refuse a 
thing at board, and presently after take it ; when I 



288 



EATXE ON EPHESIANS. 



[Chap. IY. 



say I will come and see one, and do not : as, Gen. 
xix. 2, the angels beins invited by Abraham to come 
into his house, said, 'Nay, but we will abide in the 
street all night ;' but upon importunity ' they turned 
in to him,' 2 Cor. i. 17. 

4. Fictions or ironies, as when I see my child have 
a koife, I draw the back of it over his hand, and tell 
him I will cut off his hand. To proceed. 

Speak the truth. Duct. Observe, as we must avoid 
lying, so we must be careful that the thing be truth 
which we speak. Before we handle it, we must mark 
what it is to speak the truth. 

Alls. To speak as I think, and think of this or that 
as it is. This double harmony of the mind with the 
matter, and the mouth with the mind, miketh up the 
speaking of truth. And that .all Christ's are bound 
thus to speak the truth, it is laid down, Zech. viii. 16, 
' You shall speak the truth one to another.' Jeru- 
salem, whose chiLlren we are all, is a city of truth ; 
he that ' will dwell in the everlasting tabernacles, must 
speak the truth from his heart,' Pa. xv. And this 
speaking the truth includeth these three things. 

(1.) 'That I shall not deny that I know to be truth. 

(2.) That whatsoever I speak be truth, and that 
known to me. 

(3.) That then I do confess truth when it is to be 
spoken, and may no longer be concealed. 

Now, this is a question which must be assoiled. 

Qiiesi. When am I bound to speak the truth ? 

Aiix. When authority, temporal or ecclesiastical, 
doth lawfully require. 

2. When God's glory or my neighbour's good is pro- 
cured, or God's dishonour and my neighbour's hurt 
avoided by it. 

3. AVhen circamstanoes of time, person, and place 
make it fit to be uttered. 

Use 1. This, therefore, doth convince the want of 
truth which is in us, as likewise the unjust concealment 
of truth ; as sometime we know that which would 
make a cause go where the right of it is, and yet open 
not the matter. Sometime we hear, contrary to truth, 
our brethren charged, yet witness not the truth in 
challenging their names. As thus opened, it doth not 
favour such blab-tongues, as know nothing but they 
will blaze. And what is their defence ? Why, they 
hope they speak the truth, as if this were not the 
property of a fool, to speak all he knoweth, whereas 
a wise man doth keep it for afterward. 

Use 2. And as it rebuketh these things, so it doth 
warn us of our duty, that we do take heed that we get 
knowledge of that we speak, and that we speak accord- 
ing to our knowledge ; for many speak untruths by 
heedlessness and rash affirmations of that they tho- 
roughly know not. This care to speak the truth will 
approve us to be the children of the God of truth, and 
be an evidence to us that we shall dwell in the heavens 
for ever. 

For we are members one oj another. Doct. Observe 



hence, that this, that we are tied in love one to another, 
must make as be careful to speak the truth. Love 
doth not teach to lie, as these officious liars will pre- 
tend, love ' rejoiceth not in iniquity,' 1 Cor. xiii. G ; 
and that love is falsely so called that persuadeth men 
to such courses. Do the members of the body, as the 
hand, doth it mock the mouth and deceive it, because 
it is so slraitly knit in the body ? Nothing less. 

Ver. 2G. Be anr/ry, ami sin not : let not the sun go 
down upon your wrath. 

Now foUoweth a precept of anger : and the verse 
doth lay down touching anger two things : 

1. Touching the beginning or rising of it, be angry, 
but sin not. 

2. Touching the durance and continuance of it, let 
not the sun go dou'n upon your wrath: 

Which is amplified by the reason, gire not place to 
the clevil. You must not do that upon which the devil 
will further and further close with you, as he will, if 
you give place to and cherish wrath in you. Now a 
little to unfold the words. These words may be taken 
as giving a commandment, or a permission only, like 
as that. Gen. ii. 10, ' Thou shah eat of every tree in the 
garden,' did not bind Adam to taste them all, but gave 
him leave if so he would. Sj one may take this be 
angry , but think it rather commanding spiritual anger, 
with forbidding carnal. For as it is sin upon one's 
soul not to have the just exercise of love, so of anger 
in due place of it. 

Secondly, We must kuow that by being angry three 
things must be understood : 

(1.) The indeliberate passion ; for this, if it rise un- 
justly, is sinful, a spark of the fire of hell kindled in 
the soul. 

(2.) The revengeful affection yielded unto, and will- 
ingly entertained. 

(3.) The inward affoction now accomplished in look, 
word, behaviour. All these are here, and every one of 
them to be conceived. 

Let not the sun go down upon your wrath. These 
words do proverbially import as much as, let it not 
lodge with you, nor take up an inn in your breasts. 
The sum of the verse : 

Be j"e holily angry, but be not sinfully angry ; and 
if such anger enter, yet continue not in it, let not the 
devil further and further close with you. 

Doct. First then we see, that it is not unlawful to 
be angry, yea, that in some manner a Christian may 
and must be angry. Oar Saviour doth not in general 
threaten all anger. Mat. v. 19, but that anger which 
is rash and causeless ; and here Paul doth not say. In 
no case be angry, but Be angry so as you sin not in 
your anger. And anger is ascribed to God himself, 
which if it were bad in the kind, as envy and such 
like, it could not be. And the philosopher teacheth 
that these affections, absolutely considered, are neither 
praiseworthy nor discommendable ; but to be angry in 



Ver. 26.] 



BAYNE ON EPHESIANS. 



289 



one manner is commended, to be angry in another is 
dispraised. The Scripture therefore, as it oondemneth 
some for anger, so it commendeth other some, and shew- 
eth us a holy anger both public and private. Moses 
was justly angry : Exod. xl. 8, ' Ho went out from 
Pharaoh very angry ;' Exod. xxxii. 10, ' And when he 
came near the host, he saw the calf and the dancing : 
80 Moses' wrath waxed hot.' Num. xvi. 15, ho was 
very angry for the murmurings of the people. Elijah 
is commended for his zeal to God ; which is an afl'ec- 
tion compounded of love to God, and anger against 
that which dishououreth God ; Phinehas, Elihu in Job; 
Christ himself, Mark iii. 6, ' He looked upon them 
angrily,' etc. So in private persons, as Lot in Sodom, 
2 Peter ii. 7, ' His soul was vexed with the unclean 
conversation of the wicked.' And the apostle, 2 Cor. 
vii. 11, where there is a goodly'sorrow, there is a ' holy 
indignation ' against sin, and ' revenge.' 

Quest. This being so, that we must be spiritually 
angry, it may be asked how we may discern a spiri- 
tual anger ? 

Alls. It riseth from a love of God and our neigh- 
bour, with hatred of sin ; thus Moses his anger did 
kindle, in the place above named. 

2. It is well ordered ; that is, 

1. It doth not rashly arise in us : yet we must take 
heed of confounding rashly and suddenly ; for that is 
rash which hath no just cause. Now Moses his anger 
was sudden, but not rash, because the occasion was so 
grievous ; and this doth conform our anger to God's 
anger, who is slow of anger. 

2. It must be duly proportioned to the fault. Thus 
God is angry at all sin ; yet idolatry, tempting God, 
blasphemy, oppression, shedding innocent blood, &c., 
his tierce wrath is poured out upon such sins. 

8. Again, in regard of persons, wrath must go as 
love goeth : it beginneth at home, then it goeth to those 
who are nearest us, then further off. So God stirreth 
more quickly in temporal corrections against his own 
household than those that are without. 

4. Our wrath, and the accomplishment of it, must be 
within the compass of our calling. So Moses powdered 
the calf and took vengeance, but it was within com- 
pass of his calling, for he was a magistrate. So that 
if a private person should reform public abuses and 
plead zeal (unless his calling were extraordinary), it 
were carnal fury, not holy zeal. 

5. It must stand with love of those at whom we are 
angry, and with the duty of prayers. So Moses he did 
love the people notwithstanding his anger, and did 
pray that he might rather be shut out from God's 
favour than they should not be received to favour; and 
Christ, with his anger, mourned in spirit for them with 
whom he was angry. 

Use. The use of this to us is, that we do stir up our- 
selves to this holy anger. Whose blood riseth at the 
sins of men, at seeing the Lord dishonoured ? We are 
cold as ice this way. We must be angry at our sins, 



we must hate the ways of evil, that God hateth ; if wo 
love the Lord, wo must hate evil. 

Docl. 2. It is to bo observed, that we must take heed 
of sinful anger ; be not angry sinfully, or sin not in 
being angry. Now then our anger is sinful, whenaa 
pride and self-love doth cause it in us ; as when men 
are altogether angry, because they are disgraced, 
wronged, receive not such measure as they look for, 
or are moved because their minds are not served. Thus 
was good David angry, 1 Sam. xvi. ; thus was good 
Jonas angry, Jonah iv. 9. 

2. Secondly, When our anger kccpeth no duo bounds, 
is excessive. Such was the anger of the sons of Jacob ; 
it had a just cause, but they knew no measure in re- 
venge. Secondly, their displeasure brake out against 
the innocent as well as tbo guilty. 

3. When it hindereth good duties, breaketh oflf love, 
occasioneth other sins : ' The wrath of man accom- 
plisheth not the righteousness of God,' James i. 20. 
And anger never goeth alone, if it stay with us. When 
Sarah was angi-y at Abraham, Gen. xvi. 5, see how she 
brake to oflend against the ninth commandment, by 
accusing Abraham wrongfully, and against the third 
commandment, to take God's name in vain unad- 
visedly. 

Dse. Now this serveth both to teach us to discern 
how deep "ve are in sinful anger, and also to be a ground 
of exhortation. We must therefore bo watchful against 
this inordinate passion, and must not excuse it, as if 
it were our nature to be hasty. If I be borne with a 
a little, I have done, I love not to bear hatred. It is 
well we love not hatred, but it is ill we are addicted to 
sinful anger. And the more we must arm ourselves 
against this sin, by how much custom in it doth make 
it less felt and bewailed, by how much our corrupt 
reason will more justify it in us, asj Jonas said, he 
' did well to be angry,' Jonah iv. 9. 

Little sins breed us more woe when they are not 
felt and feared, than great ones when they are resisted. 

Quest. If you ask how we may preserve ourselves '? 

Alls. By getting conscience of our own deservings, 
for pride will make frays of nothing, but poverty of 
spirit will withstand anger; in remembering what we 
are and may be, will cool choler : Tit. iii. 3, ' Shew 
all meekness towards all, for we oursekes were some- 
time foolish, disobedient, deceived, serving divers lusts,' 
&c. ; Gal. yi. 1, ' If any be fallen through weakness, 
ye which are spiritual restore such a one with the 
spirit of meekness, considering thou thyself must be 
tempted.' 

2. Consider the thing that moveth us, as in regard 
of the party, so in regard of God, both inflicting it on 
us and ordering it for us. As it cometh firom the 
party, it is a fit of frenzy in him ; for every one is out 
of himself so far as he wrongeth his neighbour. Now 
this weighed will incline to meekness: Luke xxiii. 24, 
' Father, forgive them ; they know not what they do.' 

2. As God doth bring it upon us, it is most just. 

T 



290 



BA"iNE ON EPHESIANS. 



[Chap. IV. 



3. As he doth order it for our good, it is most amiable. 
For the wicked are hke bees, they do sting, but yet 
yield honey also. In one regard they are requested, 
though in another not to be brooked. 

3. To suppress anger, it is good when we feel it 
coming on us, to bind the whole man to the good 
a-bearing ; for as it is with flames, if they have no vent, 
they soon go forth, so this tlame, if it have nowhere 
issue, will soon be extinguished. Hither we mast call 
that practice of David, Ps. xxxix. 1, though he could 
not hold it out so happily as he began it holily ; and 
the counsel given to Augustus, to tell the Greek letters; 
and the saying of the heathen philosopher Socrates, 
I would beat thee, but that I am angry. 

4. We must take heed of occasions. The heathens* 
have been wise in this behalf, as Ctesar, he of whom 
Plutarch telleth, that broke the glasses. Abraham 
with Lot. We must not come in the company of angry 
men, flint striking on flint will bring forth fire : Prov. 
XXV. 15, whereas a ' soft spoken person breaketh the 
bone,' as it may be Solomon spake from remembering 
his father enraged, and Abigail. 

Lastly, We must take occasion, by anger, to be angry 
at our inordinate affection, to be meek and gentle ; and 
this is to kill the devil with his own weapon. 

Doct. The thu-d thing. Though we cannot always re- 
sist these passions from entering, yet we must not let 
them lodge with us. We must not let anger gather 
a head in us, and grow upon us. This Christians 
through God's grace may and do attain to. We must 
not, though we be touched sometime, be either bit- 
terly or heavily disposed : this bitter and sad anger, 
that will dwell till it have revenge, is detestable with 
God. And look at the saints, they have been angry, 
but not continued it. David, 1 Sam. xxv. 31, 82, 
blessed God, and brake ofl' displcasm'e at the speech 
of Abigail. So Gen. xssi. 35, Jacob ' was angry, and 
chid with Laban,' but he was friends presently after ; 
whereas the wicked, they, like Absalom, 2 Sam. xiii. 
23, will year after year carry anger in their bosoms, 
and never forgive till they have revenge. Anger burn- 
eth hke fire in iron, or such solid matter, in the wicked ; 
but it is like fire in snow, or thorns, in the godly, 
soon kindled, soon extinct. 

Use 1. This therefore reproveth such as let not the 
sun set only, but years pass them in their wrath, that 
will never forget nor forgive ; a man shall never come 
in their creed that once is out with them ; and they 
count it manhood, when once they are moved, not to be 
reconciled easily. But let them know this wrath is 
cursed, for it is fierce ; they are men, but foolish men : 
' Wrath lodgeth in the breast of a fool,' Eccles. vii. 9. 
How unlike are these to God, who is ' slow to anger, 
but ready to forgive,' Ps. ciii. 8. 

Unc 2. It must teach us, though wrath do assail us, 
not to 4jive it any long harbour ; it will not much hurt 
us, if it dwell not with us. A spark or coal, if it light 
* Seneca do Ira. 



upon us, and be presently shaken off, it proves not so 

hui'tful; but if it lie still, then it causeth burning. So 
this coal of the devil's blowing ; the devil will labour 
to make us continue wrath, he will amplify the indig- 
nity done us, the untowardness of the person, he will 
say, Bear this, and you shall have enough, &c. But 
remember, ' the wisdom from above is pure, peaceable, 
gentle, easy to be entreated, full of mercy,' James iii. 
17. Tui'n from these suggestions. 

Ver. 27. Keiilier ijive place to the devil. 

Doct. 4. Observe hence, the more we give place to 
any sin, the devil hath further power of us. The devil 
is said therefore to ' fill Ihe heart ' of some persons, 
Acts v., who now gave themselves up to sin desper- 
ately, and he is said to be ' effectual in the sons of 
disobedience,' Eph. ii. For as we, beiug good in 
righteousness, have the Father, Son, and Spirit further 
and further making their mansion in us, so, on the 
contrary, such as do yield themselves to sinfulness give 
entertainment more and more to those spiritual wicked- 
nesses. For when wo are moved to sin, these are 
about us: ' Satan hath desired to winnow you,' Luke 
xxii. 31 ; ' The devil, like a roaring lion, goeth up and 
down continually seeking to devour,' 1 Peter v. 8. 
Now giving place to sin, which they suggest, we give 
place to them. For the more clear conceiving of it, 
you must know that by five degrees we do give place 
to the devil. 

(1.) By communing with him. When we find some 
spiritual wickedness to plead for this or that which 
God forbiddeth, we must not hold dispute with them. 
It was Eve's first degree of giving place to the devil, 
that she durst hold a parley with him ; for though 
Christ did it, no man may do it. He was that man that 
was to bruise the serpent's head, to dissolve the works 
of the devil. 

(2.) We give place, when the first motions of sin 
are not grievous to our souls, though we yield not to 
them. 

(3.) When we consent to them. 

(4.) When we accomplish them. 

(5.) When we reiterate an evil deed, and do con- 
tinue it once begun. 

Use 1. This therefore must teach us, seeing sin 
yielded unto lettcth in the devil upon us, to resist sin 
even as the devil himself, ' abstaining from the appear- 
ance of evil,' 1 Thes. v. ; ' hating the garment of the 
flesh that is defiled,"' Jude, ver. 23. Men think, why, to 
be a little angi-y is no such matter, who is not sometimes ? 
But mark the consequence, it doth let the devil in to 
have power on us. Count no sin small, for the devil 
would have it, that so thereby he may endanger us for 
the committing of greater. And know this, that lesser 
and lighter sins do more insensibly and dangerously 
harden the heart than greater ; and ho that maketh 
not conscience to avoid small sins, will come in time 
to make conscience of no sin. He that lies in one sin 



Ver. 28.] 



BAYNE ON EPHESIANS. 



291 



(without labouring to recover himself bj' repentance), 
although he counts it but small, is sure to fall into 
greater sins : ' The beginning of a foolish man's speech 
is foolishness, but the latter end thereof is wicked 
madness,' Eccles. x. 13. David admitted at first but 
a little idleness, he would not go to war, nor be em- 
ployed, but gave himself to his ease, to take a nap in 
the afternoon ; and by this entertainiug of idleness, 
what followed after but lust, whereupon ensued 
murder and adultery ? They that dwell by the sea 
banks will not let a small breach ho unrepaired, for 
they know it will endanger the losing of much ground, 
that will hardly again be recovered but with the loss 
of as much in another place, for the sea will have his 
course, and therefore they are very careful to keep the 
walls in repair, and to fortify every place, knowing 
that fire and water have no mere}-. Surely such a case 
as this, the inundation and coming in of sin and fire 
of wickedness, if it have once made but a little breach 
and is broken over the banks of a Christian conscience, 
it is hai-d to be recovered. Learn therefore this true 
Christian wisdom, to deal with sin and Satan as the 
apostle Paul dealt with false brethren : ho ' gave them 
no place, no not for an hour,' Gal. ii. 5. Give no 
ground to the devil, not an inch ; you know not what 
you do, when you give him a little hberty for never so 
little a time ; for he is such a one that, when he is once 
let in, will scarce be driven out with fire and sword, 
fasting and prayer will hardly get him out again. 

Use 2. Seeing the continuance of sin is an enter- 
tainment of the devil, it doth let us see the fearful 
estate of many that live trading themselves in evil ; the 
devil hath such hold of them, that, without God's al- 
mighty power and grace, he will never be removed. 
It is with the devil as with a serpent; while it slideth 
upon a thing, it is easily shaken oti', but if it hath wound 
itself with many foldings about this or that, it is not 
easily unfastened. So this serpentine evU of sin, hav- 
ing once wound itself into the heart and afl'cctions of 
a man, it will hardly be cast out, nothing but the divine 
power of God's Spirit can drive it out. When Satan 
is re-entered into a man, there is less hope of dispos- 
sessing or dislodging him again than before ; when now 
he is returned, he will use more polic}', and bring more 
forces for the fortifying of his new invasion. In a 
word, if it be true concerning a man that never was 
converted to the faith, that the devil ' hath him in his 
snare, and takes him at his will,' 2 Tim. ii. 18, surely 
much more is it true of him that hath escaped the 
snare of the devil, and the devil hath got him in again, 
for now he will look more narrowly to him, and make 
the snare stronger than ever before. 

Ver. 28. Let him that hath stolen steal no more: but 
rather Ut him labour, uorlciiit/ tcith his hands the thing 
which is ijood, that he may have to yiie to him that need- 
eth. 

Now followeth another precept concerning justice, 



and it is laid down, 1, negatively, 'Let him that stole 
steal no more; 2, affirmatively, first propounded, but 
let him labour rather; then expounded, (1) from the 
manner, u-orkin// uith his hands ; (2) from the matter, 
that uhich is yood ; which phrase is to be marked a3 
opposed against playing the busybody, 2 Thes. iii. 11, 
against working to, miii-f/a, Acts xis. 19, against un- 
lawful using of lawful callings ; for ho that so doth 
worketh not the thing that is good ; (3) from the fruit 
or end, tliat he may have to distribute to him that 
needeth. The sum. 

' You that are in Christ must have care to live justly. 
Though you have stolen, yet that being covered through 
mercy, and you received to grace, know that you must 
steal no more ; and because you cannot avoid stealing 
if you be idle or ill occupied only, therefore you must 
labour and work the thing which is good, by which 
mean you shall not be in poverty, which persuadeth to 
theft, but you shall be enabled to be helpful to others.' 

Doct. 1. Then wo see Paul doth not reject from 
fellowship with the church such as had been thieves. 
Whence observe, the gospel doth not except against 
any for that he hath been, but tieth him to refrain 
firom evil for hereafter, Luke iii. 13, 1-1. Publicans, 
soldiers, harlots, are called by the gospel, 1 Cor. vi. 
11. For what is the church in some sort but a com- 
pany of thieves, railcrs, extortioners, fornicators, kc, 
that are now sanctified through the calling of Christ ? 
We must not, then, because we have known them such 
and such, reject them, but say as Paul doth, Rom. vi. 
17, ' Thanks be to God that ye were the servants of sin, 
but now ye have obeyed from the heart,' itc. ; and 
seeing that the gospel binds us from our old ways, wa 
must say like true penitentiaries, ' I have done iniquity, 
I will do no more,' Job sxxiv. 32. Thus much in 
general. 

Duet. In particular, 1, we see that Chi'istians must 
abstain from all theft, and for that more gross theft, 
simple or compound, the secret or open taking away 
of our neighbour's goods, the joining violence with it, 
as in the highway assaults, burglaries, this theft it 
goeth in irons, every man will bless himself from it. 
We must therefore open a more close kind of theft, 
which we must certainly refrain that arc the true 
scholars of Christ, such as the law of God caUeth 
theft. Now this is a deceiving of our neighbour in 
his goods to our advantage, or an unjust wTonging of 
him with any benefit at all to ns. It is done two 
ways, either by doing it ourselves, or by partaking 
with others. 

The first is committed three ways : 

(1.) By hooking to us that our neighbour hath. 

(2.) By withholding from him that he should have. 

(3.) By unjust damnifying him. 

(1.) For the first; he that by any injustice getteth 
from his neighbours, he stealeth before God ; as if by 
unlaw ful means I get anything, or by abuse of lawful 
means. Thus our common bankrupts, our players. 



292 



BAYNE ON EPHESIAN'J. 



[Chap. IV. 



onr gamesters, our trades to no good purpose. God saith 
not, lu wandering idle, in playing, in gaming, in doing 
that which is sinful, but ' In the sweat of thy brow tliou 
shalt eat thy bread,' Gen. iii. 10. ' Work that which 
is good, that thou mayest eat thy own bread,' so that 
whatever they have, not working in some good caHing, 
is not their own. 2. If, having a good trade, I abuse 
it, use deceit in it, I am a thief before God ; if one 
use false weights, measures, falsify wares, if only to 
fetch off his neighbour, it is theft. Look 2 Kings v. 
2.5, that Gehazi got with telling a lie, he stole, and 
was punished accordingly. Lev. sis. 11, ' Thou 
shalt not steal,' saith Moses. He expoundeth it in 
the next words, ' thou shalt not deal falsely, neither 
lie one to another,' to gain by; and Zeph. iii. 1, God 
called Jerusalem ' a robbing city,' as if one should call 
London a city of robbers, because they used deceit- 
fulness in their dealings, and so robbed one another. 
Thus borrowing is lawful, but to get my neighbour's 
goods that I may have to spend on my lusts, or with 
a meaning to break and make him take what I please, 
it is gi'oss stealth, Ps. xxxvii. 21. Many more innocent 
thieves are hanged, and according to law justly ; so 
when one by pretence of damages getteth more than 
is his due, he stealeth it. Many make such false esti- 
mates that they will ask a noble for ninepence ; they 
might as well steal it by the highway ; so in the way 
of reckoning, when another doth bear my charge, to 
demand more than my conscience knoweth is due, is 
theft. 

(2.) The second way of stealth is by withholding 
that our neighbour should have, as to withhold dues 
from the commonwealth, from the church, from the 
poor ; to withhold wages from the servant, if it be but 
the least space of time to his loss : Lev. xix. 13, 
' The wages of him that is hired shall not abide with 
thee all night until the morning.' But especially this 
detaining is in things we find, in things lent, in things 
committed to our trust, when he purloins this or that 
■which he hath in trust for the good of another, and so 
handles the thing that he goeth away with the sweet 
of it, in not restoring what we have unjustly gotten of 
onr neighbours. He that maketh not means that a 
thing he hath found may come back to the owner, is 
a thief. He that returns not a thing he hath borrowed, 
is a thief; yea, it is notable wickedness, Ps. xxxvii. 21. 
You will say. What ! every one ? A ns. No ; for un- 
derstanding the truth it standeth thus : he that re- 
storeth not the thing ho hath borrowed, doth it either 
because ho cannot, or he will not, or heedeth it not. 
Now the two latter is never without theft ; the foiTner 
may be, which if it be, we must consider whether the 
person, when he did borrow this or that sum, might 
lawfully borrow it, that is, whether he borrowed no 
more than ho saw how he might be able to restore. 
2. Whether his inability be caused by God's hand 
humbling him, or by his own riot ; if neither of these 
be found in him, then he is free, and his debt goeth 



into a gift ; if otherwise, he is a thief in not repaying. 
Sj not to husband a thing committed to trust, but to 
make our own gain, and keep back somewhat, is theft. 
Acts v., as we see in the fact of Ananias ; and so not 
to restore that we have defrauded, with Zaccheus, Luke 
xix. 8, ' If I have taken from any man by forged cavil- 
lation, I restore it fourfold.' 

(3.) If we endamage by giving heedlessly occasion 
of our neighbour's hurt, or by not preventing his hurt, 
when we are able, it is against the commandment, Thou 
shalt not steal, as those laws of kindling fire, of not 
helping our neighbour's beast under his burden, do 
testify. Now we partake with others when by counsel, 
concealment, sharing with them, gaining wittingly by 
their stealth, as brokers that buy this or that for 
nought which a thief hath stolen, are thieves at the 
second-hand receiving. 

Now, then, this thus opened, how many Christians 
continue stealing ! how many overreach in bargaining ! 
use deceit in weights ! how many by lying, false reckon- 
ing, by wicked borrowing ! how many thievish Nabals ! 
how many careless what scare they do another ! We 
that are Christians must take heed we get not anything 
unrighteously. Naboth's vineyard did eat out all that 
wretched king's possessions. A little got by stealth 
may waste great substance. Men think it is a little 
thing, but be the gain never so small, it excuseth not 
theft. Be a man naught with a woman, rich or poor, 
noble or base, fair or foul, his uncleanness is not ex- 
cused. Again, he that for a little will sin, will mend 
his service if the devil will mend his wages. Above 
all, overreach not poor ones ; say it be but a penny 
matter, it may be that penny is like the widow's mite, 
all they have. God is an avenger of all these things, 
1 Thes. iv. 6. 

Doct. 2. The second thing to be marked is, that 
every man must occupy himself in labour of body or 
mind, or both, that we must have some particular 
callings beside our general. This speech, that he 
should labour tvith his hands, is a synecdoche, and doth 
signify all kind of labour, both bodily and mental. In 
innocency Adam had this enjoined, to dress the garden ; 
since the fall, this is God's ordinance, ' In the sweat 
of thy forehead thou shalt eat thy bread.' In the 
fourth commandment the Lord commandeth us to do 
our works in the six days ; and we see how men and 
women, married and unmarried, married ones in wed- 
lock, in matrimony, all have their labours lying on 
them, God hath given us example. Christ, Mat. xiii. 
55, Mark vi. 3, Luke ii., is gathered to have used a 
handicraft. Again, it is necessary, that we may 
not be thieves in the things we use ; for we are not 
absolute freeholders, but hold in capite, and our tenure 
doth run with condition of service : ' Let a man labour, 
and so eat his own bread,' 2 Thes. iii. 12 ; as if he 
should say. This maketh us have tithe* to the things 
we use, our labouring in an honest vocation. 
* Qu. 'title'?— Ed. 



Ver. 28.] 



BAYNE ON EPHESIAXS. 



2'J3 



Again, it is necessary for liambliDg of us ; for mental 
and corporal businesses do take down the pride of onr 
natures : Eccles. i. 13, ' This soro travail hath God 
given to the sons of men to bo exorcised therewith ;' 
Ps. Ixxiii. 5, ' Because they were not in the travail of 
men, nor plagued as others, therefore pride compasseth 
them about as a chain.' It is God's yoko which doth 
subdue the haughtiness of our nature. 

Again, it is necessary to keep us from pride : Ezek. 
xvi., idleness and pride go together, to keep us from 
lust, as wo see in the example of David and Solomon. 
From playing the busybody : 1 Tim. v. 13, speaking 
of idle women, thoy ' wander about from house to 
house, and not only idle, but tattlers and busybodies ;' 
for idleness is the butt tho devil shooteth at, the pillow 
he sleepeth on ; and standing waters are filled with 
filihiness. 

Use. The use of it is to rebuke such as live idly ; 
as what is the life of many gentlemen but that of Poti- 
phar's ? They know nothing but the dish they feed 
on. If one would paint them, he must bring them in 
with dogs, hawks, dice, cards, courtezans ; their days 
are passed in pleasure. Men must have their pleasure ; 
true, for a bow still bent will prove a slug ; but re- 
creation is a condiment for a calling, not itself an 
occupation. Again, such is the life of some irreligious 
and idle scholars with us in the university ; what is 
the life of such but jetting up and down, jangling, 
swaggering, gaming, having a tobacco pipe, walking 
in their chambers from hand to hand blowsing, thieves, 
in that they misspend, while thus they continue, both 
their founders' allowance and parents' means Many 
that profess, full of idleness, for they some of them pass 
their time in talking, in drinking, gaming, &c., that 
they make the world condemn religion of idleness. 

And the papists are here evinced, that teach the 
lawfulness of an idle life ; their monks, as they taught 
before an art of lying in their equivocation. 

Use 2. This being the will of God, we must sweeten 
the weariness of our callings with this consideration, 
and must make our daily labours an obedience of faith 
to his ordinance ; so it shall come to pass that though 
God doth not release us quite of labour, yet he will 
ease us of wearisomeness, and make our labours de- 
lightful to ns. 

That which is good, that is, lawful and profitable. 
Doct. Observe hence, that our calling must be about 
such things as are honest and beneficial. We must 
labour. So do thieves themselves. Ay, but about 
that which is good. This is a rule in callings, they 
mrst be about such things as are lawful, such things 
as make with the good of church, family, common- 
wealths ; and therefore the kinds of calling we read of 
in the Scripture, they are either church callings or 
serving to policy, or serving tho particular good ono 
of another, as husbandry, merchandise, handicraft, 
&c. It is better be idle that ill occupied. 

Use. So that many mav bo hence convinced. The 



stage-players they labour, but what tends their labour 
to ? The corrupting of the mind, and the freighting 
it with vanity, Tho common usurer, he occupioth 
himself, but about that which is not good. The pedlar- 
like parasite, the trades that make ornaments for 
superfluous curiosity, dice-making, tho astrologer, 
alchymist, &c., the one labouring in that which it can- 
not foretell, the other in that which cannot be found 
out. Wo must have care, therefore, not to chase the 
wind, and take up ourselves with new nothings, but 
we must see that our labour be about that which is 
lawful and fruitful. 

Boct. The fourth thing to be noted is the blessing 
of God which is upon labour. Work, that ye may have 
not only for yourselves, tut for others also. Note, 
then, that walking in our calling, by the blessing of 
God, is beneficial unto us. Labour is painful, but 
God doth sweeten it with the gain it bringeth : ' The 
diligent hand makcth rich,' Prov. x. 4 ; 'He that tills 
his ground shall be satisfied. The diligent hand 
shall rule,' Prov. xii. 21 ; ' The soul of the sluggard 
dcsireth, and hath nothing : but the diligent soul shall 
be made fat,' Prov. xlii. 1. The heathens could speak 
thus much, that the gods sold everything for labour, 
Jjii laboiibiis omnia wiidiDit ; and the Scripture doth 
give us examples, as to what Jacob rose from nothing 
by the blessing of God on his diligent travail; for this 
must be known, though Paul taketh this for granted, 
that our labour shall not be fruitless ; yet this, that it 
is commodious, doth not come from our toiling, but 
the Lord's blessing : Ps. cxxvii. 1, 2, ' Except the 
Lord keep the city, the watchman walcheth but in 
vain' ; Prov. x. 22, ' The blessing of God maketh 
rich,' else we should fish with Peter all night, and 
take nothing. For God, though he will not have our 
calling neglected, which were to tempt him, yet he 
suspendeth all the success of them upon his blessing; 
that while we lack things, our trust must be in him ; 
that when we have anj-thing, we might thank him, not 
our hands, for that were to sacrifice and bum incense 
to our own nets. 

Une. And this consideration should comfort us in 
our travails : if they should bring no good to us, we 
might say. As good play for nought as work for 
nought. But seeing God doth accompany them with 
his blessing, our plough inust not stand still : ' He 
that keepeth a fig-tree shall eat the fruit of it,' Prov. 
xxvii. 18 ; and we may lawfully consider this for our 
encouragamcnt, 1 Cor. ix. 10, ' He that soweth, soweth 
in hope' to bo partaker of that he hopeth for ; yet 
though we may have these ends, not to charge others, 
to have of our own, to be helpful to others, yet the 
principal end must be to glorify God, else, as we say 
of hunters that look more for the roast than the sport, 
it is but pot-hunting. So this labour, that looketh 
more to onr own backs and bellies than to God's glory 
in the obedience of faith, is but pot-labour, beseeming 
heathens rather than Christians. 



294. 



BAYNE ON EPHESIANS. 



[Chap. IV. 



Obj. But it may be said, that many true labourers 
live most pof>r labourers. 

Ans. 1. This must so be taken as commonly for 
the most part true, not universally. 

2. Again, that which is a poor life, compared to 
others more rich, may be a good comfortable condi- 
tion to the labouring man ; for no man's prosperous 
life doth stand in abundance. 

3. Many are poor a while, though labouring ; yet 
God at length doth bless them. 

4. If that poverty do dwell with them, then they 
must set down, that for their good God doth call them 
to glorify him by patient walking in that estate. 

Use 2. This must teach idle wretches what they 
may look for, even penury and confusion: Prov. vi. 11, 
' Poverty, like an armed man, invadeth the slothful ;' 
it hath a warrant from God to arrest them : Prov. 
sxiii. 21, ' The slothful shall be clothed in rags;' as 
many as might have done well, by this have been 
brought to live on the basket. 

2. That he may have to distribute. Doct. Observe, 
hence, that all of us whom God blesseth with any 
measure of substance, we must do good to others ; 
even this is required here of the labourer, that with 
his handiwork did get his living. God hath given 
charge of this, Gal. vi. 10, 1 John iii. 17, Luke xi. 41, 
Heb. xiii. 15, 16. This is the blessed man's practice: 
Ps. cxii. 9, ' He distributed, he give to the poor; and 
his righteousness endureth for ever ;' and the primi- 
tive church did not only ordinarily relieve their own 
poor, but extraordinarily sent relief to other churches, 
the Thessalonians, Acts xi. 25 ; the Macedonians and 
them of Achaia, 1 Cor. svi. 2, Rom. xv. 

But for the better conceiving of this, three things 
must be opened : 

1. \C]io are to give alms, and whether the com- 
mandment do lie alike upon all persons. 

2. How far. 

8. In what order. 

1. For the first. This is not given to all, but to 
those that have goods, and power to distribute them : 
1 John iii. 17, ' If one hath this world's substance,' 
eaith St John, either of themselves or from other; for 
eome have goods and power to give them, as the mas- 
ter in his family; some have neither goods nor power 
to distribute them, as servants to a man, unless they 
have some estate of their own, which many have not. 
Thirdly, some have right and property in goods, but 
have not absolute power to dispense, as wives. Now 
the commandment is first and chiefly given to masters 
or persons that have goods, and power to dispose 
them without dependence. 2. It is given to others, 
but so as the sixth commandment must stand with 
the fifth, they must give so as honour the superior to 
whom they are subject, with having his warrant. 

2. For the second, we must give that which we are 
able to spare. Liberality must not devour herself : 
Prov. V. 15, 10, ' Let thy fountains run abroad,' but 



let them be thine, not another's ; the use must be so 
communicated, that our property in them must not be 
altered. Yet in some case, as if the body of the 
church should be in lack for the common good, such 
particular persons as have that grace given them, and 
are raised up to it by God, may impropriate all their 
substance to the relief of it. 

3. If we will perform this duty acceptably, we 
must look to three things : 

(1.) To the ground of our alms. 

(2.) To the end. 

(3.) The manner. 

(1.) The ground of it must be, a loving and merci- 
ful heart ; this is the soul of an alms deed. If we 
should give all we have without love, it were no- 
thing. 

(2.) We must do it, only eyeing God's glory and 
our neighbour's good, not for ostentation. ' He that 
distributeth must do it in simplicity,' Rom. xii. 8. 
Many will sound trumpets, and blaze abroad deeds of 
this nature. 

(3.) For the manner of it, it must be readily ; ' Be 
ready to distribute.' 1 Tim. vi. 18, Cheerfully; ' God 
loveth a cheerful giver.' Liberally ; ' He that soweth 
sparingly shall reap sparingly.' 

U^e 1. This, therefore, that God will have even the 
labourer that fetcheth his money out of the fire, that 
of the little wherewith he is blessed, he shall distri- 
bute, it doth evince of vanity many school dis- 
courses that run upon this, as if mere superfluity were 
matter of men's alms. For the labourer was not 
when now he had feathered himself, and got his 
crumbs up, when he was come to some good estate, 
then to give, but weekly, it was the apostle's custom 
to ordain collections for the poor, 1 Cor. xvi. 

Use 2. Again, this doth rebuke the hardness of 
heart in many, who, being rich, will not part with 
anything ; they have their chests full of the lives of 
men, that they may be called the sepulchres in which 
the poor are buried ; though the Scripture tells you 
that no love of God is in such a person, yet the devil 
will whisper many excuses. 

Obj. 1. Why ? That we have is our own, we take 
not ourselves bound in this case. 

Ans. It is yours at the common law, but in the 
court of conscience it is not all thine, for thou art but 
a steward, and receivest it from God, not to take it all 
thyself, but to give part of it to others. 

Ohj. 2. We may lack too ourselves. 

Ans. And you take the next way to it ; for ' there 
is one that seattereth, and hath abundance ; but he 
that spareth more than he should, shall come to want,' 
Prov. xi. 21. Nay, this should make us give to the 
poor, for this is lent to God, Prov. xix. 7. If hard 
times come in, in which all should be gone, this stock 
would be safe for thee. ' Sow your bread upon the 
waters,' Eccles. xi. 1 ; we know not what times may 
come upon the earth. 



Ver 29, 30] 



BAYNE ON EPHESIANS. 



205 



Obj. 8. We have a charge upon us, servants, chil- 
dren, &c. 

/ins. So had these poor labourers. This is an objec- 
tion of those who are full of self-love ; so said Nabal, 
1 Sam. XXV. 11, ' Shall I take my servant's meat?' 
But thoufjh he had notliiiig for David, yet ho feasts 
himself like a kiug ; and though the glutton had no 
crumbs for I,azarus, yet he could ' clothe himself in 
purple, and fare sumptuously every day,' Luke xvi, 19. 

l>l>j. 4. Wo are poor (say some). 

Alls. So might they have said. 

A man need not be a Crccsus to give an alms ; re- 
member the widow ; ' If we have a willing miud, we 
are accepted according to that we have,' 1 Cor. 
viii. 12. Look not at these winds and clouds, they 
will neither let you sow nor reap for your soul's 
health. 

3. It is to be marked that be biddeth them not 
steal and distribute, but labour and got rightfully, and 
so give. Observe, then, 

Doct. That we must give alms of that which is our 
own lawfully gotten, or at least sanctified unto us. 
' Honour the Lord,' but ' with thy substance,' Prov. 
iii. 0, with that which is thy own ; and we see that 
God will not have ' the price of a dog, nor the hire of 
a whore, brought into his house,' Deut. xxiii. 18,' and 
ofl'ered to him ; and that is to be marked in Zacchcus, 
Luke xix. 8. He gave half of that which was his 
own ; for to give that which is not ours were no deed 
of mercy, but manifest injustice, to take from one to 
whom a thing is due, and bestow it where it is not 
due. God will have mercy and justice coupled to- 
gether : Micah vi. 8, ' He hath shewed thee, man, 
what is good, and what doth the Lord require of 
thee, but to do justly, and to love mercy,' &c. We 
cannot give that which is not ours ; for a man can 
never dispose of that which is not his own acceptably, 
but by restitution. Nothing but a vomit will heal 
the conscience of one that holdeth that which is not 
his own, neither may he give alms of it, but where 
restitution is to be made by way of alms. Now it is 
not of like necessity that we should lawfully get that 
we have ; for if the owners of this or that have will- 
ingly passed the title of anything to us, though the 
consideration was nought, yet our repentance doth 
sanctify such things as we have just title to, though 
the means were not good. As put case Demetrius 
should have been converted, who grew a rich man by 
making shrines, which was as bad a trade as if one 
should make crucifixes and images of our lady, to sell 
to devout catholics, yet seeing they, blinded, did for 
these commodities willingly give him what he received, 
therefore repentance coming, the sins which defiled 
bis substance in regard to bis trade is took away, and 
the possession sanctified. See what is spoken of 
Tyre when it should be converted ; ' Her mer- 
chandise, and her hire, shall be holiness to the Lord,' 
&c., Isa. xxiii. 18. 



Use. This being so, we must not think to over- 
reach and hold back the right of others, and think to 
make all whole with dealing something in way of alms, 
or to some good use. Alms are like waters, pure ones 
miiko all clean, but he that washcth in foul water is 
further defiled. 

Duel. Lastly, it is to be marked, who are to bo re- 
lieved, such as arc truly needy. These the Scripture 
everywhere bringelh in : ' Distribute to the needy,' 
Ps. cxii. 9. ' lie that shulteth up his bowels from 
him that hath need,' 1 John iii. 17. ' Break thy 
bread to the hungry,' Isa. Iviii. 7. ' I was sick, 
naked, in prison,' &c., Mat. xxv. Yon are to know 
who are needy, according as the Scripture deter- 
mineth, that they might by alms take an ordinary re- 
lief ; for men extraordiuurily impoverished, as by 
piracies, inundations, fire, thieves, &c., these we speak 
not of. Ordinary poor persons are, 

(1.) Such as have no possessions nor substance. 

(2.^ Such as have no friends able to relieve them. 

(8.) Such as are not able to labour for their relief. 
' If they be able to work, and will not, let them not 
eat,' saith the apostle, 2 Thes. iii. 10. And these 
are wholly to be maintained by the devotion of others. 

There are poor who, having something, and taking 
pains, jxt cannot from it make suflicient supply of 
their wants. Now these likewise are to be holpen. 

Use 1. We see, therefore, hence that our lusty va- 
grants are not to be relieved ; and though, in the time 
of Christ, there were some begging, yet it was quite 
besides God's institution. 

Use 2. Secondly, he saith lo them thai have need, 
not to the good that have need, meeting with the ex- 
cuses of many, who, because the poor are so naught, 
will not do for them ; whereas, if they have need, 
though they want grace, we must do good to them. 
Do good to all, though it is good husbandry to choose 
the best so much as may be. 

Use 3. This doth reprove the bountifulness of many 
which is toward those that are not in need, that can 
return the like ; they bring water to the sea, are full 
of self-love, void of mercy : ' If ye do good to them of 
whom ye hope to receive good, what singular thing do 
ye '? do not heathens and pubhcans the same ?' Mat. 
V. iG, Luke vi. 84. 

Yer. 29, 30. Let no corrupt communication proceed 
out of i/our mouths, but that uhich is good to the use of 
edifijinrf, that it may minister grace unto the hearers. 
And grieve not the Holy Spirit of God, by uhich ye are 
scaled to the day of redemption. 

Now followcth a precept of speech, amplified by a 
reason. The precept layeth down, 

1. What words we must avoid. 

2. What communication we must use, which is de- 
scribed by the end. 

(1.) Set down, good to the use oj edifying, or needful 
edification. 



206 



liAYNE ON EPHESIANS. 



[Chap. IV. 



(2.) It is expounded, what is good for edification, 
that which minislereth grace to the hearer. 

The reason is this : that must not be done which 
grieveth the Spirit ; this doth. 

The description of the Spirit from so blessed a 
fruit or effect of him, doth prove the proposition. 
He who sealeth you to the day of redemption must 
not be grieved. 

In the words of the 29th verse this only is to be 
opened. What is meant by corrupt speech ? 

Alls. Not only filthy speech, but all speech that 
hath not the life of grace, that edifieth not ; the word 
is rotten. 

For look as in a putrefied corpse there are three 
things : 

(1.) A privation of the soul and life of it. 

(2.) An entrance of corruption. 

(3.) A heavy smell which passeth from it. 

So in speech which is rotten and putrefied, it 
wanteth grace to quicken, it hath corruption in it, it 
casteth a savour forth ofiensive to the discerning 
sonl. 

For the 30th verse, there are three things to be 
marked. 

1. That that the Spirit is said to grieve, not that 
sorrow or any such sick passion doth befall it, but 
because it doth that which they do that receive griev- 
ance. As a guest in an inn being molested, will 
withdraw himself displeased. So the Holy Ghost is 
said to grieve when he doth not manifest his com- 
fortable presence, and surceaseth his comfortable 
working in us, shutting it up as it were in displeasure. 

2. For sealiiif/, mark that this phrase is used inter- 
changeably twixt God and us, he is said to seal us, 
we to ' put seal to him that he is true,' John iii. 33. 
The latter is nothing but believing God. Now what 
this sealing of us meaueth, we shall better understand, 
if we consider the use of sealing. 

(1.) It doth enclose things and provide for the 
secrecy of them, as sealing letters ; and thus we are 
sealed, a sealed fountain, because the things that are 
given us are hid from the eyes of the bUnd world, 
1 John iii. 1. But this sense belongeth not to this 
place. 

(2.) To seal a thing is to mark it and distinguish 
it from other : John vi. 27, ' Him hath God the 
Father sealed.' 

(3.) It doth confirm things and make them authen- 
tical, as in all kind of instruments, they are blanks 
till the seal be passed. Now these last senses may 
here be conceived, by whom we are marked forth and 
Bet apart to redemption; as also inwardly assured 
touching our final deliverance from all evil, and glori- 
ous liberty of the sons of God. And I think the 
former of these most fitly meant; for in 1 Cor. i., the 
Holy Ghost distinguisheth these things, the coufii-m- 
ing, and anointing, and sealing of us. 

3. Redemption is here put for the redemption of the 



body, when we shall be delivered from all bondage 
into the full liberty of the sons of God. 

The sum of the words is this : 

You that are Christ's true scholars must not think 
that to restrain gross deeds is enough, and that words 
are free, but you must make conscience as well of 
sinful and idle rotten words as of evil deeds ; and 
though that many evil things will be at your tongue's 
end, yet have stay of your lips, as not to let any 
rotten word come out of your mouth, but when you 
are to speak, see your speech be good to edification ; 
that is, be such as either the matter or manner of it, 
or both, may increase the graces of God in them that 
hear it. And the rather you must do this, because 
this sinful idle discourse doth gi-ieve the Spirit of 
God, who deserveth no such thing at your hands, for 
he doth, working in yon, both assure you inwardly, 
and set a mark upon you, that in the gi'eat day of 
the Lord you may have full redemption. 

1. Then we see that we that are new creatures in 
Christ must make conscience as well of evil words 
as evil works. For he that is a new creature, must 
as well get a new tongue as a new hand ; our tongue 
hath the poison of asps under it, it is gone with cor- 
ruption, that all the salt in Kome will not fetch it 
again. Again, idle words shall be answered for in 
our reckoning before the judgment-seat of God, Mat. 
xii. 36. 

Thirdly, Words, look what kind they are of, such 
kind of heart they manifest ; for as money by the 
ring, or lungs by breathing, so the heart is seen in 
speech, for it venteth itself in speaking. A sinful 
speech argueth a sinful heart; words of wind, a windy 
soul fraught with lightness. 

Lastly, Words are contagious, they 'corrupt good 
manners,' 1 Cor. xv. 33, they ' fret like a gangrene,' 
2 Tim. ii. 17; and it is undecent to belch out rotten 
language. CiviUty teacheth us to hide our breaths, 
if they be not sweet, from the discerning of others ; 
and Christian modesty should teach us to hide the 
stink of our putrefied souls, and not to perbreak it in 
the hearing of others. 

Use 1. Seeing therefore that Christians must re- 
strain sinful and unfruitful words, many are reproved 
who have the old tongue in their head still, profaning 
God's name, cursing, swearing, taunting, railing, de- 
tracting, glozing, &c., their talk is of this nature. 
And others of us do fill our mouth with idle speech, 
which tendeth to nothing but to promote laughters ; 
and we think that we must be merry, we mean no 
hurt in it ; if we never do worse, we may be borne with. 
Whereas our rotten bleat doth argue we are not sound 
sheep. And this idle talk it is the devil's minstrelsy, 
for while we drink this in and utter it delightfully, 
the devil fetcheth a nap, have they never so good 
things otherwise. 

Doct. 2. We see that we must exercise ourselves to 
have stay of our tongues. Let no rotten speech come 



Ver. 30.] 



BAYNE ON EPHESIANS. 



207 



forth out of your mouth, though it will come upon 
you, and thrust itself forward, yet stay it, let it not 
proceed forth of your mouth. 'A wise man refraineth 
his lips,' Prov. x. 19, and xvii. 27. ' If a man re- 
frain not his tongue, his religion is in vain,' James 
i. 2G. It was David's practice : Ps. xxxix. 1, ' I said 
I will take heed to my ways, that I oti'end not with 
my tongue,' for it is ' an unruly member,' and there- 
fore we had need to deal with it betime, and to pray 
God to keep the door of our lips for us ; and when we 
fence our grounds and hedge tliem about, how much 
more should we fence our mouths, for ' life and death 
is in the tongue,' Prov. xviii. 21. 

I'se. So that they are wide that will sometime, 
when they have spoken evil, defend it thus : Why, as 
good speak it as think it, wo are no hypocrites. But 
if such learn not to keep the door of their mouth, and 
seal up their lips, it is to bo feared they shall bite 
their tongues for gi'ief, as it is said of some in Rev. 
xvi., when God shall take account of idle words. 

Doct. 3. Wo see what kind of speech we are to use in 
our commnnications, speeches of grace, ' ministering 
grace.' ' The righteous man's words are like silver, 
his lips must feed many,' Prov. x. 20, 21. 'The 
just man must talk of wisdom, for the law of God is 
in his heart,' Ps. xxxvii. 30, 31, and Ezek. xlvii. 12. 
The righteous man is said to be such a tree, whose 
leaves, that is, whose words, are medicinable, as 
admonitions, reprehensions, consolations do heal ; 
and the church. Cant. iv. 11, 'her tongue drop- 
peth honey-combs, her lips have milk in them,' she 
speaketh such things as are sweet and nourishing. 
Now that which is spoken of her agreeth to every 
member. 

Thus David, he would rehearse God's righteous- 
ness, and all the day be telling of his salvation : Ps. 
Ixvi. 16, ' Come, I will tell you what he hath done for 
my soul.' Thus Moses and Jethro, Exod. xviii., when 
they were met, there was telling of God's great deU- 
verance and mutual thanksgiving. Thus Mary and 
Elizabeth, their spiritual songs give us to conceive 
what conference they had all the three months they 
continued together. All the talk of Christians should 
be such as should spread the leaven of grace in the 
hearers. 

Quest. Why, you will say, shall we talk nothing 
but gospel ? 

Ans. Yes, but not only the matter of talk, but the 
manner doth edify. We have our own words, as well 
as our own works without sin, but when we speak of 
earthly things, we must speak of them in a heavenly 
manner, so that we may say, not I, but Christ by his 
Spirit speaketh in me. Wo must speak so, that our 
fear of God, our reverence, our wisdom, truth, plain- 
ness of heart, may spread a sweet savour even in our 
secular discourses. 

Use. This, then, is a ground of exhortation, that 
we would have care to commune one with another 



more fruitfully. Let ns not only so do, but ' so 
speak, as those that shall be judged by the law of 
liberty,' James ii. 12. I know it is not in our power, 
for our tongues are not so nimble in unfruitfulness, 
hut they will be as soon tired in such speech as is of 
editication ; but we must seek to him that must con- 
firm us as well ' to every good word' as work, 2 Thes. 
ii. 17. And as ail are to look to this, so especially 
we ministers must have a care of this, because we 
must shew ourselves patterns as well in words as 
works. 

Ver. 30. And grieve not the Holy Spirit, whereby ye 
are sealed unto the day of redemption. 

Now followeth another precept, which hath the 
force of a reason, i/riere not the Holy Spirit of God. 
Doct. Hence, observe, what is the working of sin, it 
grieveth the Holy Ghost. For all sin is a most filthy 
thing, which the eyes of God are too pure to behold ; 
no outward filthincss is like the filthiness of sin, for 
eating with uuwashen hands and outward pollution 
delileth not as sin doth, as our Saviour speaketh ; 
even as if we burn filthy savours, and fill a room with 
smoke where a guest lieth, we otl'end him. So it is 
grievous to the Spirit which dwelleth in us, when we 
do send the stench of the corruptions which are in us ; 
Mai. ii, the Lord complaineth that the words of 
that people wcai-ied him. 

Doct. The second thing to be marked is, the fear- 
fulness of sin, with what caution we must avoid sin ; 
for this is a woful matter, for to grieve the Almighty : 
' It is a small thing for you to grieve men, that ye 
will also grieve my God,' Isa. vii. 13. And surely 
when we will avoid the oflonce of a great personage, how 
much more should we be afraid to do that which the 
Lord should take grievously? This cannot but be ill 
for us, for, Heb. xiii. 17, the Holy Ghost biddeth 
us ' obey our teachers, for they watch for our souls, 
as they that must give account, that they may give it 
with joy, and not with grief.' If they be grieved, it 
is not well for us ; if the grieving men be hurtful to 
us, how great hurt do we ourselves when our God is 
grieved. 

By uhom ye are sealed unto the day of redemption. 
Now followeth the description of the Spirit from the 
sealing of us ; and first, that wo are marked to re- 
demption, it doth teach us, Doct. The certainty of our 
salvation, how sure we are never to miscarry. For 
those that were marked, Ezek. ix. 6, the Lord's 
charge was that they should not be touched ; and 
Exod. xii., the houses that were marked, the destroy- 
ing angel did not come near them. And things to 
which the seal is put are out of doubt, and truly the 
state of God's children, in whom is his Spirit, is such, 
as they never can totally nor finally lose this Spirit ; for 
it is an everlasting life wherewith they are quickened, 
not hke Adam's, which bad not perseverance added 
to it. 



298 



BATNE ON EPHESIANS. 



[Chap. IV. 



Again, our head, the second Adam, is ' a quickening 
Spirit,' such a one who doth expel death and give 
himself as our head, and by consequence all his mem- 
bers such a life as cannot die, Rom. vi. 10, 1 Cor. 
XV. 45. 

The devil is stinted at this, that he shall not be 
able to hurt, unless it be the heel of Christ, Gen. iii. 
15. Now if he should utterly by temptations put out 
the life of God in them, he should wound them at the 
heart. 

Bat against this collection two things may be ob- 
jected. 

Ohj. 1. That indeed it must be true which the 
Spirit sealeth, and therefore it is true that they shall 
finally come unto it, but yet they may fall quite away 
in the mean while. 

Alls. To which it is answered, that if they could 
totally fall, they should finally fall also. 

Obj. 2. It may be said that those things are true 
that the Spirit sealeth, but true only in that manner 
it sealeth them ; now it doth seal our redemption upon 
condition that we believe and persevere. 

Ads. Conditional promising doth not hurt the cer- 
tainty, but when the condition is doubtful ; now the 
condition is out of all doubt, for God hath absolutely 
promised to work it in us ; he is the author and 
finisher of our faith, he will confum us, he will perfect 
his good work. 

Use. This is comfortable, that I may assure my 
conscience while I stand that I shall have redemption, 
because the graces of the Spirit which I find are God's 
mark, and the seal to me of my salvation. This is 
comfortable when I shall fall, that my falls cannot 
bring me under death, seeing God hath marked me to 
eternal life. And this doth not breed security, but as 
the mercy of God, it teacheth the faithful soul to fear, 
and as the grace of God, it teacheth to walk godlily. 
Whereas this doctrine that teacheth us that we may 
lose all grace, it doth make our salvation as uncertain, 
as if it were not indeed and eflectually sealed ; when 
I am most near it, it is but a peradventure, full of 
doubtful uncertainty. 

Use 2. Again, here we see that no outward thing 
can so assure us that we may rest in it ; it is the Spirit 
of God which doth seal us, and assure us of our full 
redemption ; we are ready to lean upon reeds that 
will break and fail us. Num. xvi. 3, ' All the people 
of God are holy.' ' The temple, the temple.' ' We 
are the children of Abraham.' These outward mat- 
ters men have always presumed on to their own de- 
struction. For it is not circumcision without, but it 
is inward, that is circumcision before God, Rom. ii. 
29. It is not our outward profession, nor our external 
services, nor our being baptized, but it is the Spirit of 
God in us, enlightening us, and sanctifj'ing us, which 
only can give us assurance that we are God's, and heirs 
of salvation : Rom.viii. 15, 'The Spirit beareth witness 
with our spirits, that we are the children of God.' 



Use 3. This doth let us see with what care %Ye 
should keep and seek the Spirit of God, for we do 
keep our seals boxed up that they may not be broken, 
and if we have deeds of any moment drawn that will 
be very beneficial to us, we will not be quiet till the 
seal be passed. So should we seek the Spirit by 
prayer, by coming to his ordinances, by careful and 
diligent obedience, that we may have our consciences 
sealed, fully assured of our full redemption. Suppose 
we were all malefactors, and the king should send 
word, that at the assizes all of us that had not the 
great seal to shew should suffer, but the other should 
be received to grace, and restored to their liberty, so 
it is with us. 

Doct. Lastly, that he saith, to the daij of redemp- 
tion, it doth let us see that we have not our full 
redemption as yet. Our life is such that the best is 
last ; the deeper we go in it the sweeter. ' The way 
of the righteous is like the sun, which doth shine 
brighter and brighter to full strength,' Prov. iv. 18, 19, 
whereas the way of the wicked is like to travellers 
that have a timely shine when they are sotting forth, 
but when they are a little gone on it thickens, and 
turns to clouds and storms. Though it smoke a little 
awhile, we should comfort ourselves in this, we shall 
have a blaze anon. ' Rejoice, for your redemption 
draweth near,' Luke xxi. 28. 

Ver. 31. Let all bitterness, and wrath, and anger, 
and clamour, and evil speakiny, be jiut uuay from you, 
xinth all malice. 

Now followeth a precept forbidding wrath particu- 
larly, amplified by another commanding the contrary. 
The wrath is double, that which is less grown, in the 
first part, or that which is settled, in the last, with 
maliciousness. The first is set down as it is in the 
afi'ection, the second as it is in the word. In the 
afl'ections a threefold distemper. 1. Bitterness. 
2. Fierceness. 3. Wrath. 

In whole, two things must be marked; 

1. The things to be avoided. 

2. The measure, bitterness, all bitterness.' 

Doct. 1. Then we see, that all true Christians must 
avoid bitterness. Before we can dehort from it, we 
must know what it is. 

For answer, It is a smothered displeasure of which 
one will not be known, that maketh a man a burden 
to himself and others, till it be digested ; for this 
wrath is fuller of discontent than revenge, and it is a 
fret that rankles inwardly, we will not be known of 
the cause often. It is some matter that we cannot 
mend ourselves in, often some such thing we are 
ashamed to be known of it, it is so unjust a cause of 
moving us; and this maketh the other, the tediousness 
of it, for a fire when it hath no vent must needs be 
violent. 

Use. We, therefore, that are Christ's, must be 
ashamed to think how it hath been sometime with us, 



Ve«. 31.] 



lUYNE ON EPHESIANS. 



299 



when our souls have been full of bitterness, and we 
have gone with secret displeasure champing on the 
bridle, eating our own livers, looking on our dearest 
friends so sour and malcontent, being implacable. 
For this bitterness, the more a man would with gentle- 
ness overcome it, the more it will burn sometime, like 
as lime doth with water ; when all our behaviours 
have tasted of the gall of bitterness. For as in the 
jauudioo, nil the skin is coloured when the gall over- 
tloweth, so all our looks receive a tincture when this 
bitterness doth deeply possess ns. All must avoid 
this, especially husbands to wives. ' Husbands, love 
your wives, and be not bitter to them,' Col. iii. ; there 
is bitterness in a more largo sense. 

The next word, vraih, or fierceness, noteth an im- 
petuous anger, thut is headily carried, not hidden, as 
the first, but manifest, soon up, soon allayed, for it is 
too violent to hold. This men of hot blood are sub- 
ject to, and they think it the lesser, because it is but 
a brunt ; they have soon done, and are sorry for it 
after. But take heed how that hellish tire kindleth, 
for it endangoreth the whole state of a man. It is a 
frenzy for the time ; where were we if God should not 
keep us ? 

The third is an/jer, set upon desire of revenge ; but 
of these before, and clamour. Mark then, Doct. How 
there goeth disorder in words with disordered affec- 
tions, and how we must avoid the one as well as the 
other. For as fire kindled here or there will fasten 
upon the next things nnto it, if they are combustible, 
so this fire of hell burning in the heart will fasten on 
the tongue and hand, if it be not more timely quenched. 
More particularly loud clamours, and unseemly elevat- 
ing the voice, is a companion of anger. When 
Lamech was angry, we see how he did take on and 
breathe out loud menaces presently to kill and slay. 
Gen. iv. 23, 24. So the Jews, when by Pilate's fact 
washing his hands, their galled consciences was 
stiiTed, they cried, ' Crucify him, crucify him,' Mat. 
xxvii. 23. So Paul's enemies. So the Ephesians, 
angry at Demetrius his suggestion, cried, ' Great is 
Diana of the Ephesians,' Acts xix. 28. So Acts vii. 
57, Stephen's enemies ' cried aloud, and ran on him.' 
And this is it we must take heed of. We must not, 
when we are angi-y, use any inordinate speeches ; but 
especially we must take heed of setting up the throat, 
60 that the house we are in will scarce hold us. 

The next thing is evil speakintf. Observe, Doct., 
that we must take heed of misorderly speech, but 
much more of cursed speech. This evil speaking may 
be against God, Isa. viii. 21, — Blasphemy is the 
daughter of anger often, — against our neighbour, our- 
selves, such as imprecation, revilings, &c. For this, 
to use cursed language, is dangerous to us : Ps. cix. 
17, ' He loved cursing, and it shall light on him.' 
Such as cast up stones in the air, may crack their own 
crowns. Again, men should not, dealing with the 
devil, use cursed speaking. The godly bless such as 



curse them, for the tongue of Canaan is their speech, 
and this doth testify them to be the Lord's children. 
But such, on the contrary, as use cursed speaking, a 
man may say to them as the men said to Peter, ' Thou 
art one of them, for even thy speech bewrayeth thee;' 
thou art one of the heUish brood, for thy language is 
devilish. An EugUshman is known by speaking Eng- 
lish. Yet we must know that the same words which 
are revilings in some, are but just reproofs in other 
some. For if one, from love of a party, and hatred of 
his vice, do (to make him ashamed) call him fool, it is 
not to be counted cursed speaking ; Christ called the 
disciples foolish, Peter Satan ; Paul called the Gala- 
tians roughly. The same action, as the bereaving of 
life, is in a magistrate justice, in another is murder. 
So the same speech coming from diverse grounds to 
diverse ends, may be lawful in one, unlawful in 
another. 

With all maliciousness. Doct. Observe, another root 
of bitterness which we must root out, viz., malicious- 
ness. It is well filed on the same string with those 
former, for usually it is engendered of wrath ; for as 
wine turned doth make vinegar, so wrath settled and 
increased in us becometh hatred. 

Of this, two things : 

1. What it is. 

2. How it doth manifest itself. 

It is a sinful affection which doth separate and make 
ns evil disposed toward our neighbours ; and though 
sometime it is professed, yet for the most part it is 
smothered. 

Now, it doth appear three ways : 

(1.) It speaketh evil, and practiseth openly or un- 
derhand against the party maliced, as in Joseph's 
brethren, ' they could not speak peaceably,' and mark 
their practice. Gen. xxxix. Therefore the wise man 
saith, Prov. xxvi. 2G, ' Malice shall be discovered in 
speech.' 

(2.) It envieth at the good of our neighbour, 
whether spiritual or temporal ; thus Cain, Laban, 
Saul, the princes of Darius. 

(3.) It doth make one rejoice when evil is befallen 
him one maliceth, as the Philistines made a play and 
solaced themselves in the sight of Samson's misery, 
Judges xvi. 25 ; the drunkards made songs of David. 

Use. Now then, we that are Christians must away 
with this ; we are by nature hateful, and haters one 
of another, and it is exceeding natural doctrine, which 
we may learn without a teacher, to have a shadow of 
love to our friends, but true hatred to our enemies. 
And it is, in the natural man's judgment, a good wis- 
dom to carry fair weather in the countenance, but to 
sit on his skirts whom we brook not. Who hath not 
spoken hatefully ? Who hath not had an ill eye at 
his neighbour's coming on ? Who hath not laughed 
in his sleeve when sometime he hath crossed one ha 
loves not, though it cost him the setting on to com- 
pass it ? But let us put it away, for our hope of 



300 



BAYNE ON EPHESIANS. 



[Chap. IV. 



secresy will fail ns : Prov. xxvi. 26, ' Hatred covered 
with lying lips shall be made manifest in the assembly.' 
Let us not care to be men in this ; ' be babes in ma- 
liciousness,' 1 Cor. xiv. 20. If ye be not babes in 
this regard, you shall not enter into the kingdom of 
heaven. Now babes, if they be angry and tight to- 
gether, they will be friends presently. The name of 
it should make it odious, for the word is as large as 
raynah with the Hebrews, which signifieth the evil of 
punishment, all naughtiness, but therefore signifieth 
maliciousness, because it is the chief kind of wicked- 
ness, as we call the plague by the name of the sick- 
ness, a name common to all diseases, because this is 
the principal kind of all other. Now the quantity fol- 
loweth ; if we say he is a malicious man, we say 
eveiything that naught is. 

Ver. 32. And he kind one to another, tender-hearted, 
forr/iviny one another, even as God for Christ's sake 
hath forr/iven you. 

Now this dehortation is ampUfied by a contrary ex- 
hortation to the opposite virtue, which is set down, 

1. In particular in this verse, and the next. 

2. In general, in the second verse of the fifth 
chapter. 

The particular hath, 1, a commandment; 2, a 
reason. 

The precept commandeth two Christian aflections, 
courtesy and mercy. 

Secondly, A fruit declaring them, foryiveness. For 
many will say they are gentle, good persons as need 
he, if they be let alone, and yet oflended they will not 
forgive. Now these are neither gentle nor merciful. 
But because this duty goeth against the hair, the 
apostle doth urge it with reason. That which Christ 
hath done to you, you must do to others : Christ hath 
done this, therefore you. The second part is in this 
verse, the conclusion in the first verse of the fifth 
chapter. But because one might say, Why should 
we be followers of God in all things ? Therefore the 
apostle proveth this : children must imitate their 
fathers. You are God's beloved children ; there- 
fore, &c. 

1. Then we see what is a virtue we must shew 
forth, even courtesy ; for this our God goeth before 
us in, Titus iii. 4. Kindness or courtesy to mankind, 
it is a virtue that maketh us carry ourselves amiably 
and sweetly towards others, as may be gathered by 
the contrary, not bitter, and it nuiy well be called the 
flower of love, for it doth swim in the top of all oflices 
of love, and maketh the things wo do exceeding lovely; 
it is everywhere required of us : Col. iii. 12, ' Put on 
(as the elect of God) bowels of mercy, kindness,' &c. 
Courtesy, it is a fruit of the Spirit : Gal. v. 23, ' The 
wisdom from above is gentle.' James iii. 17, ' Easy to 
be entreated.' 

Now it sheweth itself: 

(1.) In the matter and manner of speech. 



(2.) In respectiveness of our carriage and gestures 
of reverence. 

(3.) In some appropriate works of it. 

For speech, it doth make it kind and affably ut- 
tered ; quite contrary to Cain's language, ' Am I my 
brother's keeper '?' For this, look what sweet language 
Abraham gave to the sous of Heth ; and how gently 
he entreated the angels. Gen. xviii. 23. And so 
for the second, it maketh one put honour upon an- 
other. The works of it are many ; as, 1, usual salu- 
tations ; 2, commendations, Rom. xvi. 3. Going forth 
to meet our friend on the way, taking our leave kindly, 
Acts xviii. 18. These are sufficient to give a taste of 
the rest. Religion is mannerly, aud he is an unman- 
nerly pouts that thiukcth he may speak currishly, 
flying away unrespectively by men, neglect such cir- 
cumstances as are named, he is so far irreligious. 

Use 1. Many are hence rebuked ; some swaggering 
ones that think it their glory to look big, and carry a 
proud countenance, give a currish answer ; they think 
it an honour to contemn everj'body, men hateful to 
God and men. Again, our common rudeness, our 
melancholic waywardness, uncivil austeritj', which will 
make people, as they did by John, Mat. xi. 18, ask, 
if we have a devil in us. We must not take up a 
foolish imitation of examples extraordinary. 

Use 2. We must learn to grace our religion with 
sanctified mannerliness, and must be courteous, yet 
take heed of popularity ; let us not be courteous as 
Absalom, this is as bad as morosity. What if these 
things be but compliments, they are of great moment 
unto love; and how was the discourtesy of the Ammon- 
ites avenged ? Take heed of flattery, of apish super- 
fluity, as a deal of kissing the hand, scraping, cringing, 
overspreading the countenance with a smile. 

Doct. 2. We see that we must all of us be merciful. 
' Be ye merciful, as your heavenly Father is merciful.' 
' Put on bowels of mercy, as the elect of God,' Col. 
iii. 12, 13. Now this doth contain two things, this 
being tender-hearted : 

(1.) That we be touched with the miseries we see. 

(2.) That we be inclined and inwardly moved to 
yield them relief : the one followeth upon the other. 

Thus Job XXX. 25, he did weep with those that did 
weep, and his soul was tired for those that were in 
heaviness. So St Paul, 2 Cor. xi. 29, ' Who is weak, 
aud I am not weak ? Who is grieved, and I burn not ?' 
And this the word principally intimateth, a man whose 
bowels yearn easily ; aud this was in Christ : Mat. 
ix. 36, ' his bowels were moved for them.' Hence fol- 
loweth the second, a willing mind to help ; for he that 
is throughly touched with grief for his brother's case, 
will put the best leg forward, and be ready to help. 
Christians, then, must get fellow-feeling in misery, 
and readiness of will to relieve ; and then all the 
works, both spiritual aud corporal, will follow. 

Use 1. First, then, we see our senselessness hero 
reproved, that little are broken at the breaking of 



Ver. .32] 



BAYNE ON EPHESrANS. 



301 



Joseph, that when wo come to those that are in 
sm;ut, ask liow they do,' &c., but have no bowela of 
compassion stirring in us, are no more moveil than if 
wo were marble. There are few works of mercy, but 
less of tenderness of heart. 

Use 2. We must hibour for the affoctinn of mercy. 
1. If we were fellow- members, how conld it bo but 
we should be touched ? For there is a sympathy be- 
twixt them. 2. A;^ain, this mercy is most acceptable 
to God ; he proferreth it before his outward worship ; 
' I will have mercy, not sacrifice,' Hosea vi. 6 ; and 
it is not the work, but the afl'ection, that is the mercy 
God looketh at. lie is a Spirit. 3. How can we com- 
fort ourselves, or assure ourselves, that we are right- 
eous, if we want this toward our brethen, when a 'just 
man is merciful to his boast' ? Prov. xii. 9. 

Doct. Now followeth the fruit testifying of these vir- 
tues, /oiv/iri/i;/ one another. Whence we see, that this 
is a duty Christians must practise ; they must remit 
offences which are done them, Col. iii. 12, Mat. vi. 

For the better understanding, we must open three 
things : 

1. What it is to forgive. 

2. What it is we do forgive. 

3. In what order, whether we are bound to forgive, 
if one will not ask pardon, because the command- 
ment, Luke svii. 4, and Mat. xviii. 21, 22, doth run 
otherwise. 

1. Forgiveness includeth three things : 

(1.) A removal of all inward displeasure; a man 
must forget, that is, he must have no u-eful remem- 
brance of the injury done him : Lev. xix. 18, ' Thou 
shalt not avenge, nor be mindful of wrong, against the 
children of thy people.' Contrary to such as will 
forgive, but not forget. 

(2.) A man must not endeavour anyway to revenge. 
Which meeteth with such, who, though they will deny 
that they boar ill-will, or are angry, yet they will seek 
to come even with such as have oti'ended them. 

(3.) A man must be so lovingly aflected, as if he 
had not been offend.cd ; that is, he mnst in love be 
ready to do any good to the party offending, according 
as God ministereth occasion and abihty. Joseph for. 
giving, was ready to feed his brethren with the best, 
who would sometime have fed themselves with his 
blood : which is to be marked against such as will 
forgive and forget, but they will have done with a 
man. 

2. For the second ; in oar offences, there is always 
an offence against God, sometimes against the laws. 
Now we forgive not that debt which is owing to the 
justice of God, nor that satisfaction which the law 
challengeth ; but that debt which is owing to ns, our 
personal offence. Now in our offences arc two things: 
1, the injury; 2, the damage. This understood, we 
shall answer the question more easily. The injury is 
the want of that lovo which, through God's ordinance, 
my neighbour oweth me, with presence of the con- 



trary. The damage is this or that scare which the 
former hath caused to me ; as if one should smite a 
tradesman, so that on the stroke he should keep his 
bed, and bo at expense with the chirurgcon ; this is 
injurious, that a man bound to shew me lovo, and the 
olficcs of lovo, should treat me so spitefully; this that 
upon his injurious dealing, I have lost that I might 
have earned, and spent that I might have saved, this 
is a damage I sustained by him. Now the answer is, 
that alwaj's the injury must be forgiven, the damage 
then when wisdom and charity so require. God, that 
did command forgiveness, forbidding revenge, he, 
Exod. xxi. 18, 19, doth allow damages in the case 
propounded. Only in seeking them, we must take 
heed that we do it not on trifles. This seeking right 
upon every trifle is a defect, 1 Cor. vi. 7. 

(2.) Without revenge. (3.) It must be done with 
intendment of good to him against whom we complain, 
to others, to ourselves. 

For the third question, it is answered, that be he 
who hath ofl'endod never so far from his duty, we 
might forgive. ' When you stand to pray, if you have 
aught against anybody, forgive it,' Mark xi. 25 ; where 
we are required absolutely, before we can pray ac- 
ceptably, to forgive. Yet we must know that forgive- 
ness is inward only, or outwardly testified by word 
and gesture. 

The first we must always do, that is, cleanse our 
mind of rancour and revenge, bo in love, or else we 
cannot pray. 

The second we may refrain, when in Christian wis- 
dom we see it behoveful ; as a parent forgiving his 
child in his purpose, doth look big and threaten 
deeply. 

Use 1. This doctrine, then, doth check such as are 
so disposed that they will not bear with any wrong ; 
they will carry a grudge seven years, and if they do 
not seek revenge, yet they will remember, and will 
never meddle nor make to nor fro. We are sons of 
thunder if we be moved, we will call for fire from 
heaven : the spirit that is in us lusteth after revenge ; 
the Pharisees' doctrine is pleasing : Jlat. v. 88, ' An 
eye for an eye, a tooth for a tooth ;' and who saith 
not that, Prov. xxiv. 29, ' I will do to him as he hath 
done to me' ? 

Use 2. But, in the second place, we must know, 
that casting off this spirit of revenge, we must labour 
to forgive and forget injury, like good Joseph, Gen. 
slv. ; like David, who forgave Shimei, 2 Sam. xix. ; 
like Moses, Num. xxi. 5. There is none of us but 
may stand in need of our neighbours ; we give offence, 
and have need to be pardoned. Again, because it is 
so hard a knot, our Saviour driveth it with as hard a 
wedge : ' Forgive, or you shall not be forgiven,' Mat. 
vi. 15. And what do we when we will not forgive, 
but like the bee which loseth her sting, and becometh 
a drone, and so hurteth herself more than others. 
So do we when we will not forgive ; we set ourselves 



302 



BAYNE ON EPHESIANS. 



[Chap. IV. Ver. 32. 



thousands in God's debt, while we will not forgive the 
few pence which our neighbours owe us. 

Doct. Lastly, this doth let us see, that our God is 
a God of forgiveness ; for if he will have us, who are 
sinful, forgive one another, how much more will he 
forgive us ! ' Who is a God hke our God ?' Micah 
yii. 18; not a father like earthly fathers, who, though 
themselves like to live as libertines, yet they will have 
their children nursed by puritans ; but God is other- 
wise, what good he will have in us, that is in him far 
more excellently and incomprehensibly. 

As God in Clirist, or Christ. Some read Christ; 
the thing is not much to be stood: Kom. viii. 39, 
' The love of Christ,' or ' the love of God in Christ,' 
are indifferently used, and as it seemeth, express 
the same thing; and to read God here seemeth more 
probable, Be you therefore followers of God. The 
scope of it is from God's example forgiving us, to di'aw 
us to forgiveness. Mark from it two things. 

Doct. 1. How God's forgiveness doth cause us to 
forgive ; this, that thousands are remitted to us, must 
make us willing to forgive others. Look, as a wall 
doth cast heat to those that stand by when the hot 
beams of the sun do rest upon it, so we reflect pardon 
upon others when the beams of God's pardon have 
shined upon our hearts ; which doth teach_us three 
things. 

1. Whom we must chiefly thank for love, and all 
the fruits of love which our brethren shew us, viz., 
God. His love to them maketh them shew love to us, 
his forgiving them maketh them forgive us. 

2. It doth let us see how that our forgiving doth 
not deserve forgiveness, because it foUoweth, and doth 
not go before ; for none can forgive his brother that 
doth not love his brother ; none can love his brother 
truly that loveth not God and his brother in him ; 
none can love God but those that are fii-st loved of 
him, and have their sins covered with him. And this 
forgiveness is an action of God simul et semel, and 
therefore cannot be caused by the fruits which follow 
it, as moral virtues cause the actions of them, and are 
again increased by their exercise. W^hen the Scrip- 
ture, therefore, biddeth us forgive that we may be for- 



given, it meaneth of the sense, that we may feel sealed 
to our spirits God's pardon. 

3. It doth teach us what we must do when we find 
our love cold, not ready to forgive, look at God. Even 
as it is the next way to warm us to stand by a good 
fire, so our hearts (frozen in regard of love) cannot be 
holpen better than with standing in these flames of 
God's grace to us-ward. 

Doct. 2. This teacheth us the manner of forgiving 
which we must labour to resemble ; we must forgive 
as God hath forgiven ; not that we can with equal per- 
fection, but truly and in some sort like unto it, as the 
fifth petition. Now if we look how God hath forgiven 
us, we shall find, 1, that he hath forgiven us many 
sins in number, great ones in nature ; 2, he hath 
freely done it, though it cost Christ dear ; we have it 
gratis: Rom. iii. 24, ' We are justified freely by his 
grace ; 3, he hath done it perfectly, as all those 
phrases shew, ' remembering them no more,' Jer. 
xxxi. 34 ; ' removing them as far as the east from the 
west,' &c., Ps. ciii. 12. 

Use. Which doth teach us that we must labour even 
thus to forgive. And this is the rather to be marked, 
because it doth answer all objections which make us 
hang back in this duty. 

Obj. 1. How should I bear it at his hand ? Of all 
other, he had least cause. 

Ans. Not so little as we have to sin against our 
God, yet God forgiveth us. 

Ohj. 2. I would it were once or twice, but he hath 
often. 

Alls. To seventy times seven forgive as God doth; 
he hath forgiven us many times. 

Olij. 3. I know his nature; I should have more of 
his work; he would do me the like turn again. 

Alls. God saw that we would often sin against him, 
yet he forgave us; we must forgive as he hath for- 
given us. It is a base woman-like cowardice not to 
stand our ground, but stir in being abused. God 
holds it no disparagement to his majesty to condescend 
thus far as to forgive us. We may find a bush to stop 
every gap at which our corruption breaketh out. 



Chap. V. Ver. 1.] 



BAYNE ON EPHESIANP. 



303 



CHAPTER V. 



VER. 1. Be ye there/ore folloiters of God, as dear 
chUilren. 

In this chapter the apostle prosecuteth and con- 
cludeth his former exhortation, vers. 31, 32, of the 
chapter foregoing, touching mutual forbearing and 
forgiving wrongs and injuries done, and he doth en- 
force it from the example of God himself, who hath 
pardoned and forgiven us all our sins in Christ. And 
because it is a duty hard for flesh and blood to come 
olf with, the apostle iuforreth the example of Christ 
himself, to persuade Christians to brotherly love, from 
this consideration, how merciful and gracious God 
hath been unto us, in pardoning all our sins in Christ, 
and how intiuiteiy Christ himself hath abounded in 
love to us. 

Then the apostle enforceth his exhortation from the 
diverse state and condition in which these Ephesians 
were before, and now since their calling, and there- 
upon dehorteth from many vices most unbeseeming 
the children of God, and exhorteth to the practice of 
those duties which best suited with their calling and 
condition. The last part of the chapter setteth down 
an exhortation to subjection in such conditions of life 
wherein it is required, especially in the married estate, 
that wives be subject to their husbands, as the church 
is to Christ; where, by the way, is laid down that 
admirable mystery of the spiritual marriage betwixt 
Christ and his church. 

The chapter then contains three parts. 

The first in the two first verses, inferred from the 
latter part of the former chapter. 

The second from the third verse to the twenty-first. 

The third from thence to the end of the chapter. 

In the first part wo have three particulars to con- 
sider, 

1. A duly of imitation of God; as in other things, 
so especially in forgiving and pardoning offences. 

2. A duty of love ; we must ' walk in love, as Christ 
hath loved us.' 

8. Touching the sacrifice of Christ, wherein both the 
love of God and Christ are most clearly manifested 
toward us. 

Be ye therefore foUouers of God: as if he had said, 
howsoever men deal with you and the world behave 
themselves towards you, do not you follow them to do 
like them, to reward evil for evil ; but as God's children, 
imitate and follow God your Father, and do towards 
all men as he doth towards his enemies and towards 



all, who lelteth his sun to shine on good and bad, and 
his rain to fall on just and unjust ; therefore saith 
Christ, do ye so, that ye may be the children of your 
Father which is in heaven, that ye may prove your- 
selves to be the true children of God your Father by 
this imitation of him. Observe, 

Duct. We must imitate and follow God only, as in 
all things, so especially in forgiving of wrongs and in- 
juries done us. We must imitate none but God : 
Mat. V. 4i, 45, ' I say unto you, love your enemies, 
bless them that curse you, do good to them that hato 
you, pray for them that persecute you, that you may 
be the children of your Father which is in heaven,' 
&c. ; Rom. xii. 2, ' Fashion not yourselves according 
to this world,' nor ' walk after the course of this world,' 
Eph. ii. 2. To live in envy, wrath, and contention, 
as we see men to converse one with another, and to 
carry themselves toward us, we must not learn their 
ways so to behave ourselves towards them ; but if they 
deal perverseh', unjustly, and cruelly with us, by lies, 
fraud, and oppression, we must not do the like to 
them, but learn of God our Father, and imitate him, 
to do as he hath done to us, and to all, and to bless 
as he hath blessed us. ' Keep not company with an 
angry man, lest thou learn his way to do like him,' to 
be provoked to bitter words and actions against him, 
as he useth against thee. ' He that will compel thee 
to go a mile,' strive not with him, but be meek and 
gentle ; overcome his perverseness and ill qualities 
with the contrary goodness, ' go with him twain : ' 
Rom. xii. 21, ' 13e not overcome of evil, but over- 
come evil with good.' This is true godliness, to look 
to none but God, and to conform ourselves to none but 
to him ; yea, this is only true and sincere obedience 
to all God's commandments, in avoiding all sins and 
practising all duties God's law requires, not in imita- 
tion of men, and so far as men's examples and laws 
direct us, but as God himself, who gives us his ex- 
ample, and sets it before us to be imitated ; as Saint 
Peter exhorteth, 'that we should shew forth the virtues 
of him who hath called us out of darkness into his 
marvellous light,' 1 Peter ii. 9. 

Reason 1. For we have no other perfect light of 
good example in this dark world to walk by but God'a 
light : ' in thy light we shall see light.' He is our 
Sun, and we must ' walk in the light, as he is in the 
light, that we may have fellowship one with another' ; 
in that light of his example of love, mercy, grace, and 



304. 



BAYNE ON EPHESIANS. 



[Chap. IV. 



goodness, wherein he reveals himself to us in Christ 
and his gospel, and shines to us. For all the world 
walks in darkness, and gives us ill example or imper- 
fect ; therefore, to walk in the light, is to walk and 
work in God, and after his example ; and to imitate 
God, is to make him and the light of his example our 
daily direction to walk by. 

Eeason 2. Again, whatsoever we do after the light 
of God's example as our sun, he is also our shield to 
defend and save us, to bless and prosper us, and such 
actions as we do according to his will, and our works 
can never succeed iU, being wrought in God. 

Reason 3. We are God's image, and therefore we 
must resemble him in all things, as the shadow the 
body. This is our happiness and full perfection, our 
conformity with God, whose image wo are. And the 
goodness of all the good works we do, stands not in 
the substance of the work, but in relation and confor- 
mity to the rule and example by which they are done, 
that they be done in faith, which only looks to God to 
imitate him. As the image and shadow is in form and 
Bhape like the body, so it moves as the body moves ; 
80 we must walk after the Lord and foUow him, and 
we are no longer in being or well-being of soul or body, 
life or conversation, than as we follow God. 

' We are God's workmanship, created in Christ unto 
good works, which he hath ordained that we should 
walk in them,' Eph. ii. 10 ; not such works as the 
world sets before us, and men's example and onr own 
flesh leads us unto, but such as God prepares. How ? 
Partly by his own example and practice. For this 
end hath God created us anew to imitate and follow his 
example, as all wicked men are Satan's workmanship, 
made fit to follow him. 

Use 1. For trial of our natui'e, whether regenerate 
and born of God, or of the world. We naturally follow 
the world, and imitate it in all things, especially in 
wrongs and injuries ; our nature is to do to others as 
we see them do to us. But the nature of God's saints 
is to look up to the Lord, who only gives us the light 
of better example. Every creature naturally doth 
as it seeth those of its kind and nature to do 
in good or evil. Hereby we may know our kind 
and generation, whether we be of God or of the 
world. 

Use 2. For instrnction, it letteth us see what is true 
grace, holiness, and what are good works and God's 
ways, viz. such as by faith are wrought in resemblance 
of God, looking up to him, and as before him, and 
done according to his example. Have we never so 
good a nature, never so glorious virtues shining in 
us, if they be not wrought in us after God's image and 
glory shining in the glass of the gospel, by faith changing 
ns into God's image, as we behold God inChrist, they are 
false and counterfeit. Whatsoever good works in wor- 
ship of God or service of men, not wrought after God 
his wisdom, will, example, they are wicked : Micah vi. 
6-8, ' Humble thyself,' and submit thy reason and 



will to be shaped according to God's will ; this is to 
walk with thy God. 

Use 3. For consolation and encouragement to seek 
grace and holiness, and a differing nature and conver- 
sation from the world, and to be unlike to it, though 
this estate and condition, and this unconformity to the 
world be maligned, defamed, hated, and persecuted as 
base and vile, yet it is glorious and precious with God, 
because it is his image, our conformity and likeness 
to him. It is no base thing to be so precise and pure 
as to endure no stain of anj- sin in nature and life ; it 
is to be like to God, ' perfect as our heavenly Father 
is perfect, holy as he is holy,' Mat. v. 48. This we 
must strive unto, to conform ourselves to this glorious 
image and pattern, to be like to God in perfect holiness. 
To what other end is this message, that God is such a 
light as can dispense with no darkness, and hath sent 
his ministers to preach this purity of his nature, but 
to this end, to conform us thereunto, that we should 
walk in the light as he is in the light ? Therefore, 
' forgetting that which is behind, let us strive to that 
which is before, for the prize of the high calling of 
God in Christ.' Doth God call us to bonds, im- 
prisonment, banishment, and all kinds of misery ? It 
is no base estate he calls us to be like himself, to be 
'conformable to the image of his Son,' Rom. viii., to 
God incarnate, humbled, crucified. If we endure 
these miseries with Christ's spirit, mind, and heart, 
with like obedience, humility, love, patience, &c., 
in this we become followers of the Lord Jesus 
Christ. 

Use 2. In the second place here observe, how the 
children of God must walk after God. They must do 
the works of God then- Father : ' Ye are the children 
of the Lord your God ; you shall not cut yourselves 
as the heathens do,' Dent. xiv. 1. And the Scripture 
doth set it down both denying and afiirming : ' He 
that is born of God will not sin ;' ' He that is of God 
will walk even as he hath walked.' For look, as those 
that are brought forth by carnal generation have the 
natural life their parents have, and commonly walk in 
their ways, for when the horse and mare trot, the colt 
doth seldom otherwise, so whosoever is begotten of 
God by spiritual regeneration, hath the life of God, 
and will walk according to him. These are of equal 
extent : ' So many as are God's children are led by 
his Spirit ;' ' So many as are led by the Spirit are the 
sons of God,' Eom. viii. 14. More particularly, in 
saj'ing, as dear children, it implies three things. 

1. Answerable to the honour and dignity of children, 
as becometh the children of God : Philip, ii. 15, 'As 
the sons of God without rebuke, in the midst of a 
naughty and crooked generation.' Children of nobles 
consort not with vile and base ones ; it stains their 
birth, and it degenerates from true nobility. So here. 
As it is the highest and most eminent honour and 
dignitj-, so it requires a nature and conversation emi- 
nent and transcendent above the coarse and conver- 



Ver. 2.] 



BAYNE ON EPHESIANS. 



305 



sation of this world : Philip, iii. 20, ' Our conversa- 
tion is in heaven,' &c. 

2. Naturallv, according to the nature of a child, and 
that is humbly, Mat. xviii. 2, 8; Micah vi. 7, 'Humble 
thyself to walk with thy God,' as a child with his father. 
Let God go before thee in his counsel and will, to direct 
and lead thee as a father ; and do thou submit thyself, 
as a child to his father, humbly to follow and obey him 
in all his ways ; for a child, as he is a child, is humble, 
and gives his father all duo reverence and subjection, 
else he denies the nature of a child. 

8. With natural afl'ection and propension, not as 
servants and slaves by compulsion, to imitate God, 
and so to seek to please God, but as children naturally 
affect both to imitate and by imitation to please their 
parents. For as a father naturally communicates life 
and being to his child, and by natural propension and 
affection doth his child all the good he can, and not by 
any compulsion or fear, so he by generation communi- 
cates the like nature to his child, to imitate and serve him 
and please him cheerfully and gladly. So is it be- 
tween God our Father and his childen, they perform 
all duties of love, worship, service, and obedience to 
God in free childlike affection and propension to God 
as to a father, not as to a creator, a king, or judge of the 
world. 

Use 1. This, therefore, doth prove to many, that 
they are not the children of God, for like the Jews, 
John vi. 48, we will say. We are the children of God, 
because we are baptized, and such with whom God 
outwardly at least hath stricken covenant to be our 
God. But what said Christ to them ? Ye are not 
God's children, ye are the devil's. How doth he prove 
it ? Ye do the works of the devil ;' you follow not 
God, nor do not the works of God. So many that 
live in covetonsness, in sinful fleshly pleasures, in ne- 
glecting the word of God, they are not the children of 
God, for these are not the works of God. 

Use 2. Again, it letteth us see how we may gather 
ourselves to be his childi-en, if we do walk in the ways 
of God and follow him. Those that follow him are his 
children ; those that are children must follow him. 
If we tell a good child his father and mother would not 
do thus, or j-our father will do thus and thus, the one 
will hold him back, the other will move him to do ac- 
cordingly. Indeed, there are many outwardly children 
that do otherwise, of whom God may say as he speaketh, 
Isaiah i., ' I have brought up children, and they have 
rebelled against me ;' but beloved children will do as 
we have spoken. 

Again, hereby we may judge what is true holiness 
and godliness. It is a childlike resemblance and imi- 
tation of God as a father. It is nothing what love, 
fear, service, and obedience we perform to God, and 
what graces we have, but in what nature and kind 
and relative imitation of God as a father, we do them. 
We must look to God as a father, and as children 
frame ourselves to please, honour, and imitate him as 



a father ; not as flatterers and time-serving hypocrites, 
that please God for a time for their own advantage, 
and to serve their own turns and bellies, as they do 
men : ' they flattered him with their lips.' Then they 
would be holy and like God when they were in distress ; 
then they will be saints, and none so godly and holy 
as they ; but all was but flattery for their own advan- 
tage, no childlike heart in them naturally afl'ecting to 
be like unto God as children, a father in holiness : 
Deut. v., ' Oh that there were in them such a heart 
to fear me !' After the affliction was over, they con- 
temned holiness. So many in sickness and troubles 
will be godly and imitate God, and leave the world, 
but after as sinful and like Satan and the world as 
ever. You shall see flattering parasites that will serve, 
honour, and imitate kings and great personages, and 
conform to their minds and wills more than their 
natural childi'en, but not with childlike hearts, but 
with base spirits for their bellies' sake, for honour 
and profit's sake. Children do sincerely, heartily, and 
naturally affect to be like their parents, and love their 
similitude simply for itself's sake. Had we faith to re- 
move mountains, could we speak with the tongue of 
men and angels, were we never so much enlightened, 
and had tasted of that heavenly gift, and were made 
partakers of the Holy Ghost, and of the powers of the 
world to come, if we have not those virtues and graces 
communicated to us bj' regeneration, as are the stamps 
and impressions of God's fatherly attributes regene- 
rating us and confomiing us to his divine natui-e, all 
were of no use for any good wo shall reap by them. 
The strongest reason to persuade to this conformity 
with God is this, because he is God's child and be- 
loved son of God, not his creature alone, as all other ; 
for we must obey God, not as beasts, or as slaves, or 
as servants, but because we judge om'selves his children 
and him our Father. 

Ver. 2. And ualk in love, even as Christ hath loved 
us, and hath given himself for us, to be an offering and 
a sacrifice of a siveet smelling savour to God. 

Now foUoweth the general exhortation, walk in love ; 
that is, let love be in all your deeds and works which 
God hath prepared for you to walk in. The reason 
of it or manner of it is set down by example, or from 
compai'ison of Christ's love, which is first propounded, 
who loved us ; 2, amplified from the eflect, and gave 
himself for hs, to be an offering and sacrifice of a siveet 
smelling savour to God. The latter words are some- 
what difficult. 

1. It may be asked what it is to' give himself an 
ofl'ering. 

Ans. To give himself all to death for us ; for giving 
himself for us, signifieth dying for us : Gal. ii. 20, 
' Who loved me and gave himself for me.' The Scrip- 
tures make Christ's love to stand in laying down his 
hfe : 1 John iii. IG, ' Hereby we perceive love, that he 
laid down his life for us.' Again, the Scripture 

U 



306 



BAYNE ON EPHESIANS. 



[Chap. V. 



knoweth no giving himself to be an oblation without 
BufTering, Heb. ix. 25, 2G. 

2. It may be asked of the difference of oblation and 
eacrifice. 

A/ts. The first answereth to the meat offering, the 
other to the holocanst, the first being an appurtenance 
of the other, which was the principal sacrifice, and 
therefore cannot be a type of the popish absolute un- 
bloody sacrifice, seeing it was not a solitary sacrifice, 
but an accessory of a bloodj' sacrifice. 

Quest. Why doth he rather speak thus than say, 
Ohrist loved us, and died for us 1 

Ans. Because he might thus point forth Christ as 
the body and substanceof all those ceremonial sacrifices, 
whether they were of lifeless things or living creatures. 

Quest. The third thing is. What he meaneth by 
iweel smeUhifj savour? 

Ans. It noteth the effect or fruit of this sacrifice, 
yiz. the appeasing of God towards us, for the Hebrew 
phrase is a savour of rest. The cause is put for the 
effect, a sacrifice propitiatory. It is borrowed from 
the use of smells, which by reason of the consent 
they have with our spu'its (as harmony), doth still 
them when they are offended and disquieted. So Gen. 
viii. 21, ' The Lord smelled a savour of rest, and 
said in his heart, I will henceforth curse the ground 
no more for man's cause,' &c. ; Exodus xxix. 42-46. 
The sum is this : 

Whatsoever you do, do it in love, considering how 
Christ hath given you example, whose love we must 
follow ; who so did love us, that he gave himself all 
to death, being the body whereof all the legal obla- 
tions and sacrifices were shadows only, that he might 
lay the anger of God, justly kindled against us. 

Doct. We see, then, 1, how we must in all things 
shew forth love : ' I give you a new commandment, 
that you love one another,' John xiii. 34; a new com- 
mandment — as the Hebrews say, a new song — an ex- 
cellent commandment, that shall never wax old nor be 
repealed. Faith and hope shall cease, but love shall 
endure: 'Above all things put on love,' Col. iii. 14. 
Now, as malice appeareth by the effects of it, so love 
by that which doth accompany it. 

Love therefore will make us diligent to procure the 
good of them we love. 

Love is full of fellow-feeling in matter of joy and 
grief: Slai-y loving Christ, a sword pierced her soul 
when he suffered. 

Love is patient ; as in mothers loving their children 
is manifest, how they will endure breaking their sleep 
by night, many a wearisome hand in the day. 

It is hopeful, persuading itself the best that may be 
of matters. 

It is humble, as in Christ : John siii., he loving his 
disciples, washed their feet. 

Use. Love, then, being accompanied with these fruits, 
we may see how wanting we are. How are we alto- 
gether taken up in our own things I How void are we 



of affections ! If our own skin be free, we care for 
nothing upon our brethren. How contentious, making 
tragedies of trifles, being in strife for nothing ! How 
doth jealous suspicions trouble us, impatience, a self- 
willed pride, &c. ! 

As Christ. Doct. Observe hence, how we are to set 
Christ before us for an ensample, that are Christians. 
He is our Master, we must follow him that are his 
scholars ; yet this is not thus to be conceived, that we 
should do everything that Christ did, or that men 
should not do that Christ did not, but that in general 
every one in his calling should give obedience to God, 
as Christ did. For, 1, as Mediator he did things 
which, so far forth as they are mediating actions, are 
inimitable ; 2, as one in whom the Godhead did dwell 
personally, he fasted forty days, he told the thoughts 
of men's hearts, he did miracles ; 3, the singular facts 
he did in regard of time and place. Again, he did not 
some things which Christians must do that have calling 
thereto, as he did not draw the sword against heretics, 
&c. ; but such things as he left himself an example in, 
which is, in general, love to his Father and men, within 
the compass of his calling, in this he must be followed : 
' Learn of me, I am lowly.' He washed his disciples' 
feet, leaving an example of humility, John i. 16. 
We therefore must not look what men do, what the 
most do, the common road will lead us to destruction, 
but look what Christ did. 

Doct. 2. Mark, that our love must be conformable 
to Christ's love. The properties of Christ's love are 
observed. 1. It was free : ' Not that we loved him 
first,' 1 John iv. ' When we were enemies,' Rom. 
V. 10. 2 Cor. viii. 9, ' Ye know the love of Christ, 
when he was rich, be became poor for our sakes,' &c. 
2. The love of Christ was fruitful, not in word, but in 
deed ; he loved us that he gave himself for us. 8. It 
was constant, John xiii. 1. 4. It was discreet; he so 
drew near ournatm-e, and made himself like to us, that 
he would not be like us in sin ; which is commanded : 
Rom. xii. 9, 'Let love be without dissimulation,' 
hating the evil as well as cleaving to that which is 
good. 

Use 1. This, then, letteth us see what kind of love 
we should bear one to another. And this rebuketh 
the love of many, which is a pot-friendship; they love 
them that they can benefit themselves by, them that 
will quit their courtesy, like the heathen ; otherwise, no 
penny no Pater noster. So many love like the dead 
creatures in St James, ' Get thee clothes, and warm 
thee,' &c., but they will not put to their helping hand ; 
good words, court holy-water enough, no deeds of love. 

Use 2. Many again whose love is swallow-like friend- 
ship, they are not friends in all times and seasons. 
And some, through a kind of lightness in them, use 
their friends like nosegays, which longer than they are 
fresh are in no reckoning. 

Use 3. Others also so love that they are like shadows, 
which go when we go, stand when we stand ; they are 



Ver. 2.] 



BAYNE ON EPHESIANS. 



307 



everything, be it good or bad, that their friends like 
of. The heathen may shamo such dealing love, who 
would let their friendship go but to the altar ; who 
have set down this law of love, to ask nothing that is 
evil, nor to yield it though entreated. 

Who loved us, and ijare himself. Where are four 
circamstanccB : 

(1.) The person offering. 

(2.) The thing offered. 

(3.) The persons for whom. 

(1.) The fruit. 

Doct. 1. We see here in what the love of Christ doth 
stand, in giving himself a sacrifice for our sin in his 
death for us : Rom. v. 8, ' In this God setteth out his 
love to us, seeing that while we were yet sinners, Christ 
died for us.' John xv. 13, ' Greater love than this hath 
no man, when anymanbestowethhia life for his friends.' 
1 John iii. 16, ' lloreby we perceive love, that he laid 
down his life for us.' But for the bettor understand- 
ing of it, two things must be opened : 

1. What was sacrificed. 

2. What the suil'erings were in which he was offered 
for our sins. 

For the first, the text answereth, himself : for actions 
and persuasions properly belong to the whole person, 
yet because the person doth them not by every nature, 
therefore the Scripture doth appropriate them to that 
nature in which the pei'son did endure them. St Peter 
saith, 1 Peter iv. 1, he 'suffered in the flesh.' For 
example, if one should kill any, he doth murder man ; 
yet he killeth not the soul, but the body. So Christ 
offering himself to death, the whole person was offered 
np ; yet not in the divine, but in the human, nature. 

For the second, these sufferings were either out- 
ward or inward, of body or soul ; for all this nature 
was offered, or ho could not have been a holocaust to 
God. The bodily sufferings are manifest in the garden, 
in Caiaphas his hall, on the cross. The soul suffer- 
ings stood in three things : 1. In that desertion of 
God, whereby all comfort was eclipsed and hidden 
from the sight of his soul, when he cried, ' My God, 
my God, why hast thou forsaken me '?' Not that the 
union was dissolved, or that he had not the life of grace 
in him ; but he was sequestered from the sense of all 
comfort, as if he had been utterly forsaken. 

2. In the impression of God's wrath, for this seized 
on bis soul : ' My sOul is heavy unto death.' ' I have 
trod the wine-press alone.' 'The Father smit him for 
our sakes, whose sins he answered, God knowing how 
to be pleased with him as his Son, and how to let him 
feel anger as our surety. 

3. In the assaults of spiritual wickednesses, that did 
tempt his innocent soul with the power of sin. They 
did every way assail him, though they could not in 
anything prevail against him, which was no small hell 
to his spotless soul. ' The hour of the powers of dark- 
ness was come,' and those that in the beginning of his 
ministry, much less would now leave him ontempted ; 



and these things were even a degree of the second 
death, so far as with the union and innocency of his 
person could be admitted. And these sufferings were 
shadowed in the law ; for the holocaust was not only 
bloodily killed, but burned with fire. Exodus xsix. ; 
and, Lev. xvi. 10, the sacrifice propitiatory of two 
goats, the one killed, the other not killed, teacheth 
that as well the soul which could not die was sacrificed 
(in some manner) as the body by death. 
Now this doth teach us three things : 
Use 1. What is our duty to God, viz. to love him so as 
to give ourselves up acceptable sacrifices to him. This 
the faithful did signify in their offerings, that they did 
present themselves to God by the hands of Jesus Christ, 
the high priest, yielding their old man to bo slain and 
consumed by the fire of his Spu-it, that they might live 
to God. Thus we are exhorted Rom. xii. 1, ' I beseech 
you, brethren, by the mercies of God, that you offer 
up your souls and bodies a living sacrifice, acceptable 
to God.' We should be affected like Moses and Paul, 
wish om-selvcs anathema for God's glory. If one 
should ransom us from the galleys, wo would hold 
ourselves his servants for ever, so, &c. 

Use 2. It doth teach us that we must in some cases 
lay down our lives one for another ; love like Christ, 
who gave his life for us. This St John inferreth: 
1 John iii. 1(3, ' Hereby we perceive love, that he laid 
down his life for us ; therefore ought we to lay down 
our lives for our brethren.' If we see their souls in 
jeopardy, we may with adventure of our bodily life 
reach them the hand ; as in the plague time, when 
more profitable members are endangered, we may 
rescue them from evil with the peril of our own lives. 
St Paul witucsseth this : Rom. xvi. 4, speaking of 
Aquila and Priscilla, ho saith, ' which for my life 
have laid down their own neck.' So in the natural 
body, the hand, though it be stricken quite off, will 
put itself up to save the head ; for the common good 
likewise Esther went and put her life in her hand. 
Yet this must be known by way of caution, that 
though we lay down our lives, yet it is in far other 
manner than Christ did. He as a mediator praj-ed and 
died (1.) to satisfy the punishment which we did owe 
to God's justice. 

(2.) To procure all good things for us. Now, we 
do these things for substance, but the property is 
altered ; wo pray not in eur own worthiness, but in 
Christ's ; not as an effect of mediation, but as a fruit 
of love. We do not to satisfy, and redeem, and merit, 
but to strengthen the fiiith of others in him who hath 
made satisfaction for them. Thus Peter was crucified, 
and Paul was beheaded, and for the church in this 
last sense. Col. i. 24. But in the first sense we may 
say, ' Was Peter or Paul crucified for you ? ' 1 Cor. 
i. 13. We must then imitate Christ in laving down 
our lives one for another, though the quality of the 
action is far other in us than it was in him. It prin- 
cipally concerneth pastors and teachers, this being the 



308 



BAYNE ON EPHESIANS. 



[Chap. V. 



property of a good shepherd, to lay down his life for 
his flock. 

Use 3. This doth let us see, to our comfort, how we 
may gather whether we are beloved of God, viz. if we 
feel ourselves interested in his death. 

Doct. 2. That he is said to give himself unto death, 
observe hence, how Christ Jesus our Lord did willingly 
and readily submit to his sutierings. He laid down 
his life, it was not taken from him by violence ; he 
suffered because he would, he humbled himself to the 
cursed death of the cross. For though he knew of his 
sufferings before, yet he did not withdraw himself, or 
seek places to lurk in, but went to the garden as he 
was accustomed. 

2. The strong voice he gave immediately before his 
death, did signify that there was more than a natural 
power yielding up the human nature to taste death. 

Use. It should teach us, in all our offices of love, to 
be willing, ready, and cheerful. That which is will- 
ingly done is twice done ; that which is hardly wrung 
from us, doth lose the grace of it before it be per- 
formed. 

Again, it may be marked here, that he that offereth 
is the sacrifice offered ; which is everywhere affirmed, 
that the priest and sacrifice in the New Testament 
must be all one, which doth strike off all the rabble 
of the popish priesthood. Bat this by the way. 

The third consideration, for u-hom, in the chapter 
beneath is more fitly discerned. The last thing to be 
marked is, 

Doct. That in the suffering of Christ, God is well 
pleased with us. Look, as it is with us, if our sense 
be offended with some stinking savour, we cannot be 
at quiet till some sweet thing be burnt which prevail- 
eth above the other ; so the noisome smell of our 
sin did so move the Lord to wrath, that he would not 
be at rest till the sweet smell of his Son's obedience 
did come into his nostrils. It was not all the sacri- 
fices of bullocks and rams that could do this ; it is 
the bloody death of his dearest Son on the cross which 
did reconcile him to us : Col. i. 20, ' It pleased the 
Father by him to reconcile all things unto himself, 
and to set at peace, through the blood of his cross, 
both things in earth and things in heaven.' 

Use 1. Which doth teach us, seeing Christ offered 
is the sacrifice with which God is pleased, daily, by 
the eye of faith, to look to Christ, to hold out to God 
this Lamb of his that taketh away all our sins. Be- 
sides the solemn service of the church of the Jews, 
they had, every morning and evening, a burnt offering, 
which did signify our Christ offered, that their faith 
might thus still be renewed on him in whom God was 
well pleased. 

Use 2. Again, it doth let us see what is the filthy 
stink of sin in the nose of God, for that is a strong ill 
smell, if mighty strong things be not applied to correct 
it. Oh the sin, the traitorous rebellion of man is so 
vile, that nothing could put out the stench of it but 



the subjection of the Son of God to the heavy curse 
of the cross ! Strong medicines argue strong maladies ; 
the strength of the corrector shews that the contrary 
ingredients are strong likewise. 

Ver. 3. But formication, and all uncleanness, or 
covetousness, let it not once be named among you, as it 
becomcth saints. 

Now, he cometh to another dehortation from lust 
and covetousness. 

In the verse there is, 

1. A dehortation. 

2. A reason : that you must do which becometh saints. 
In the first part these two things must be opened : 

1. That Christians must refrain the vices here 
named. 

2. How far forth, viz., that they must not name 
them without detestation. 

For the first, to open them particularly. Fornica- 
tion and lust, against the seventh commandment, is 
either natural or unnatural. This latter belongeth not 
to this text. Natural is either with persons near us 
in blood, or persons further off. The first is incest, 
not here spoken of. The latter is either of parties 
single, or between such as both of them, or one of 
them, are married, which is adultery. Now, this un- 
cleanness between persons which are free from bond 
of marriage, is here forbidden ; and the apostle doth 
everywhere expressly forbid it, because the heathens 
did account of it as a thing indifl'erent, as may be 
gathered from the 1 Cor. vi. 9, 10, 18. 

The precepts forbidding it are many : Acts sv. 29, 
1 Thes. iv. 4, 1 Cor. vi. 9. Now, we must know that 
we may lie in this, not only that live in the practice 
of it, but that, having at any time fallen, have not 
risen by repentance. This is a fearful sin ; break it 
off', and fly from it ; as in the plague, they that wiU 
make sure work, fly before it. But this is a sin which 
will not be outwrestled, if we do not run from the 
occasions, and by flight save ourselves, as Joseph. 
And such as have been overtaken, but lie in impeni- 
tence, let them know that they are guilty still of their 
old sin. 'What if now they keep them to their own ? 
What if they have married with the party ? This may 
make satisfaction world-ward, but the sin is still be- 
fore God, till by faith and repentance they have got 
the blood of Christ sprinkling their consciences, and 
freeing them from the guilt of dead works ; till then, 
thy old sin lieth at the door like a bnn-dog ; whether 
it sleep or bark, it will never leave till it hath worried 
thee to destruction. 

2. For uncleanness ; it may signify all sin, but here 
it is to be taken to note all inferior filthinesses of the 
same kind with fornication. Observe, that Christians 
must keep themselves not only from more gross swerv- 
ings, but from the least filthiness of flesh or spirit. 
There is a double purity, 2 Cor. vii. 1, of the spirit, 
or the flesh, which we mast labour to preserve. 



Ver. +.] 



BATNE ON EPHESIANS. 



309 



(1.) Now, when either their own motions of un- 
cleanness like lightnings running through us, though 
they abide not, nor win not consent, yet it is a spirit 
of uncleanness to be resisted. 

(2.) When filthy imaginations and thoughts do 
settle with us, and get assent within us, this is higher 
contomplalive filthiuoss. So for the body, there is in 
the eye, hand, gesture, ear, tongue, filthiness is in all 
these rolling looks, unchaste teachings, lascivious be- 
haviours, lustful smilings ; these must bo avoided. 
A sparkle, if it lie, maketh a great fire ; a little leaven 
doth run through the whole lump. 

Again, if we pull not out this eye of lust, and cut off 
this hand of it (for touchings and seeing are two prin- 
cipal instruments to uncleanness), we shall be all of 
us cast into hell fire. 

Again, there is an uncleanness in married parties, 
out of time, out of measure, for they may be drunken 
with their own fountains, in such kind as modesty, 
much more religion, cannot but blush at. All such 
things must likewise be avoided of Christians ; they 
must learn to possess their vessels in holiness. 

The second vice here forbidden is covelousitess, that 
which the Scripture doth well call us from, for there 
is no vice more dangerous, nor less regarded. But of 
this we shall after speak of iu the fifth verso. 

Now followcth the second thing, how far we must 
turn away from vice. Let them not be iiaiiud, that is, 
let them be had iu extreme detestation, have nothing 
to do with them ; do not so much as name them with- 
out detesting of them. So the Lord speaks, Exod. 
xxiii. 13, ' In all things that I have said unto you, be 
circumspect, and make no mention of the names of 
other gods, neither let it bo heard out of thy mouth.' 
Which God promiseth to work : Hosea ii. 17, ' I will 
take away the names of Baalim out of her mouth, and 
they shall no more be remembered by their name.' 
The phrase noting nothing but that they should ex- 
tremely detest them, and have nothing to do with 
them, as Hosea xiv. 8, ' What have I to do any more 
with idols ?' saith Ephraim repenting. Otherwise 
Paul should sin in naming them, while he doth for- 
bid it. 

Doct. We see then that we must have sin in ex- 
treme hatred ; that we must be so far from doing it, 
that we must not name it without hatred : ' Hate the 
very garment that is spotted,' Jude 23. ' Abhor 
that which is evil.' The original word significth 
vehemently hate, or hate as hell, that which is evil. 
Thus David, Ps. xvi. 4, ' I will not take the names of 
their idols into my mouth.' And the Hebrew (as 
other tongues) expressing sins by words that signify 
the contrary virtue, as blasjilicmiiu/ God by hlcssini/, do 
shew that even the names of them are to be declined : 
2 Cor. vi. 17, ' What agreement can there be betwixt 
light and darkness ? Go out, separate, touch no un- 
clean thing.' 

Use 1. This, therefore, doth shew us how extremely 



we should abhor sin, what kind of persons we should 
be in all godly conversation and holiness. We should 
not abide the least communion with it ; we cannot run 
too fifr from it. If one were suborned to kill us, or 
rob us, if we had hint of such a person, we could never 
be at quiet till we were far enough from him. 

Use 2. It rcbuketh such as do not only let the name 
of sins, but great sins, dwell with them, not labouring 
to root them out ; like as the Geshurites among the 
children of Israel, Joshua xiii. 13, the Jebusites in 
Jerusalem, and others. 

The reason foUoweth : as hccomcth saints. Doct. 
Observe that our condition of being saints by calling 
must move us to all holy conversation. AVe are 
washed iu blood, washed with the clean wat#B of the 
Spirit ; therefore we must have care to avoid the de- 
filements of the world. New conditions require new 
manners. If we had a garment out of which we got 
some stains with great cost and travail, how carefully 
would we keep it from receiving new spots ; much 
more must this move us, that we have been cleansed 
not with silver or gold, but w^ith the blood of Christ, 
and those clean waters of the Spirit, and therefore the 
apostle St Peter saith, that those that join not faith, 
virtue, knowledge, &c., together, have forgot the wash- 
ing away of their sins and sanctifying of them. We 
must therefore remember our estate, aud labour to 
walk worthy of it; titles without substance are foolish. 
The pope, tolerating stews under his nose, is far from 
any semblance of St Paul's spirit. 

Vor. -i. Neither filthiness, nor foolish talking, nor 
jfslin'i, uhich are not convenient; but rather giving of 
thanlcs. 

Now followeth the prohibition of uncleanness in 
word, this verse being an exposition of the 29th verse 
of the former chapter. We are to consider the pro- 
hibition of speech, w'hich endeth occasionally often in 
uncleanness. The reasons why even all uncleaunesses, 
and all words occasioning it, should be avoided ; for the 
reason hath reference to this verse aud that before. The 
prohibition is in this verse ; and, first, he expresseth 
speech we must avoid ; secondly, speech we must use. 

In the first he layeth down, 

1. The kinds of sinful speech. 

2. The judgment of the Holy Ghost. 

The first in these words, neither Jillhiness, that is, 
filthy speaking, and foolish speaking aud jesting; 
the second iu those words, which are things uncoinelg. 

Doct. 1. Then we see that filthy speaking must be 
left of Christians. Cast away filthy speaking, for 
' evil words corrupt good manners ;' and he that can 
speak filthy words without blushing, will commit filthy 
works without shamefaccdness. 

t'Ac. It doth check such whose black mouths can 
speak so broad that nothing in the old comedy is more 
beastly, and it must teach us to be chastely spoken. 

Foolish speaking. Doct. Observe, 2, we must be 



310 



BAYNE OX EPHESIANS. 



[Chap. V. 



Toid of all foolish words. For the meaning of it, in 
general every word of a sinner (whom the Scripture 
calleth a fool) is foolish, for he wanteth the true wis- 
dom from above, James iii. 17. But here he meaneth 
Buch words as reason itself may condemn of folly. 
Kow, these are, 

(1.) Speeches to no end, idle words; for natural 
reason telleth us that whatsoever is spoken or done in 
wisdom must have some good end in truth or appear- 
ance. 

(2.) Lavish, superfluous speech: Prov. sxix. 11, 
' A fool poureth out all his heart ; a wise man keepeth 
back till afterwards.' 

(3.) Rash speech, which a man speaketh before his 
nnderstaiiding leadeth. Is it not foolish in a mes- 
senger to run without an errand ? So in the tongue 
to speak without the information of the understanding. 

(4.) Absurd, inconsequent speech; as that, 'I find 
nothing in him ; let us scourge him, and send him 
away.' Common reason would have said, Let us dis- 
miss him with commendation. 

(5.) Personal speeches, boasting, &c., 2 Cor. si. 17. 
For the rule of wisdom is, that another's mouth should 
commend us, not our own. 

Use. This therefore sheweth us that we must avoid 
this kind of discourse, not be such as can spend hours 
in telling tales and stories, as if we were read only in 
the golden legend. We must not be superfluously 
spoken, for in the multitude of words there will be 
fully ; nor yet in speeches of ostentation, for these and 
such like are palpably foolish. 

Doct. 8. We see that wc must avoid je^tinri. This 
is a speech or gesture in which one affecteth the mov- 
iag of laughter without respect of Christian sobriety, 
and oft of charity ; for this jesting is not only by word, 
but by action, for the word, as Chrysostom doth con- 
strue it, doth signify a flexible fellow, that turns his 
speech or behaviour any way to cause merriment. 
Kow some of these do only intend procuring laughter, 
from the foolish lightness of their natures, their hearts 
delighting in the house of laughter, Eccles. vii. 4, 5. 
But commonly this jesting, as it always goes with for- 
getfulness of sobriety, so often of charity ; as look 
Judges xvi. 25, ' When their hearts were merry, they 
said, Call for Samson, that he may make us sport,' 
&c. Ps. cssxvii. 3, ' They that carried away the 
people of God captive required of them a song, say- 
ing. Sing us one of the songs of Zion.' Neh. iv. 3. 

Use 1. This doth rebuke many amongst us, who 
are rather hke professed jesters than Christians ; no- 
thing so foolish but it shall forth to further mirth : 
men's gait, gesture, manner of speaking, all shall be 
acted to draw forth laughter. They are men of the 
Bong rather than members of Christian assemblies ; 
Christians they mourn here, the world shall laugh, 
you shall weep, this life is a vale of tears. ' We 
sigh,' saith the apostle, 2 Cor. v. 4, ' being burdened,' 
&c, ; ' Fools' hearts are delighted in the house of 



laughter.' What is the use of it ? It doth harden 
the heart in impenitency, and keepeth it from looking 
toward the exercise of a broken heart, that we turning 
in sorrow might be saved. The devil wisheth no other 
musicians, and what agreement hath the behaviour of 
vices in plays with Christian sobriety? 

Use 2. We must therefore avoid this foolish ridi- 
culous speech and behaviour, especially ministers. 
Their mouths are sanctified, that men may ask the 
law from their Ups; their behaviour is not like Paul's: 
he went from house to house with tears, he wrote 1 
with many tears to the Corinthians. \ 

Quest. But what ! is there no place for a speech 
more merry ? 

Ans. Yes ; we may shew sharpness of wit or our 
dexlerity in a more pleasant sentence, but our rejoic- 
ing must be in fear, Ps. ii. 

2. Moderate ; these speeches must be like salt : we 
may lightly corn, we must not powder our speeches 
with them. 

8. It must be with respect of circumstances, what 
time, place, persons may inoffensively endure. 

Docl. Lastly, it is to be marked what judgment we 
are to make of these speeches, what quality they are 
of ; they are altogether unseemly. For bawdy unclean 
terms none will greatly stand, but for foolish talk and 
for jesting (which is deemed with ridiculous creatures 
very commendable) the matter will not easUy be 
yielded. To see the truth, consider the state of a 
Christian ; he doth profess that he is wise, Christ 
being made to him wisdom ; what can be more in- 
decent for one that is wise than words foolish ? He 
is in a vale of tears ; he is full of woful sicknesses ; 
he is in the midst of fearful enemies. Were it not 
unseemly for a soldier to lay down his weapon in the 
field, and fall to jesting and laughing ; for a man in 
lamentable case, having a thousand causes of tears, to 
cast forth pleasant speeches, and make all smile about 
him ? How pitiful and indecent are the laughters of 
men gone with melancholy and frenzy ! so unseemly 
are these canial laughters in a Christian compassed 
with a body of death. 

Use. ^^^lerefore it doth rebuke the opinion which 
these jesters have of their vice, for they think a great 
grace a graceless grace, and are so in love with them, 
that, rather than they would smother these deformed 
births of their foolish mind, they would incur great 
displeasure, rather lose a friend than lose a jest, 
which becometh not Christian love but Jewish friend- 
ship. 

But rather giving of thanks. Now he setteth down 
the speech that doth befit us, ' giving of thanks.' 
The word some take for any gracious speech, and in 
the third of Colossians ho saith. Be ye thankful : gra- 
cious or amiable, h-^a^iaroi. But because of custom 
of Scripture, by one special kind to set down the other, 
and the continual acception of this word, therefore it 
is best taking it for praise and thankfulness. 



Ver. 5.] 



BAYNE ON EPHESUNS. 



311 



Doct. The dnty then to be considered is, that our 
tongues must be thankful, and Bound the praise of 
God; in all things give thanks. Hob. xiii. 15, 'By 
him let us oiler the sacrifice of praise continually, 
that is, the fruit of our lips, giving thanks to his 
name.' These are our sacrifices that are Christians, 
the calves of our lips confessing to his glory. Homer 
tells us how the princes of Grecia, till they had sacri- 
ficed to their gods, did not eat ; and those uncircum- 
cised Philistines, Judges svi. 24, ' thoj- did praise 
their gods' when they were met together; and this is 
the seemly language, Ps. cxlvi. 1, ' Praise becomcth 
the saints.' 

Use. We must then labour to exchange our unfruit- 
ful speech into the praise of God's name. He hath 
put a song, a new song, into our mouths, the glorious 
deliverance of us through Christ, a benefit which shall 
never wax old ; and the men of God, how fervent are 
they in this I ' While I have any breath I will praise 
the Lord, I will tell his wondrous works and declare 
his righteousness all the daj' long.' 

There is little true prayer in the world, but loss 
praise ; we are like the lepers, we return not with 
thanksgiving. Eaten bread is soon forgotten, though 
this duty is more excellent than the other ; for, as 
the apostle saith of faith and love, so we may say of 
petition and thanksgiving. This shall cease, that shall 
be our exercise in heaven. Now that we may give 
thanks feelingly, those things must be done. 

1. We must labour to have a feehug of our unwor- 
thiness, for if anything come in of debt to us, we 
count it as our duo, and take ourselves not to owe 
thanks in that behalf; none can bkss God as he 
should for all his mercies, but he that feeleth himself 
less than all his mercies. When David apprehended 
on one side his weak belief, and on the other side 
God's faithfulness and goodness, then he said, ' What 
shall I give the Lord ?' Psa. cxvi. A papist cannot 
give thanks for heaven, but formally as the pharisee 
did, ' Lord, I thank thee,' &c. ; for this cause God 
letteth us not receive his mercies often till we have 
matter broken forth, that maketh us see our unwor- 
thiness. 

2. We must labour to feel the love of God, and see 
the hand of our heavenly Father in all things, for this 
is it the soul feedeth on, by this it is quickened. Now 
we are like little children that have twentj' things 
provided for them by the provident parent, but 
they take them, and through weakness of understand- 
ing are not able to consider the care of the parent in 
them. 

8. We must get some sense of the comfort and 
necessity of our daily benefits, both spiritual and cor- 
poral, which are continued. 

4. We must not too much look at the things we 
lack ; for we are like children, who, if they want some 
one trifle, care not for twenty other good things which 
might give them content. 



Ver. 5. ]''or this ye know, that no tchoreinonger, nor 
lotiiean person, nor covetous man, who is an idolater, 
hdllt any inheritance in the kinydom oj Christ and oj 
God. 

Now he cometh to the reason, which is first simply 
propounded; secondly, by prevention, he doth repeat 
it with a farther asseveration, as if he should say: 
' You must refrain all unclcanness and covetousness, 
the lighter occasion of them, for unclean ones (as you 
know), and covetous ones especially, who are idolaters, 
do forfeit their estate in Go i's kingdom. I know the 
devil and his instruments will prompt many things, as 
if this were too forwardly spoken, but I warn you not 
to be deceived, for these things do not only deprive 
us of blessedness, but bring down God's wrath tem- 
poral and eternal upon us.' 

In this verse, then, throe things must be marked. 

1. That the knowledge of the hurt sin bringeth, is 
a sufficient means to dissuade from sin. 

2. What a filthy sin covetousness is, from hence, 
that it is called idolatry. 

8. That these things defeat us of our everlasting 
glorious inheritance in the heavens. 

iJuct. For the first, the Scripture doth teach ns, 
that nothing will cool the heat of a sinful lust sooner 
than to consider the issue of it ; to the same end, 
therefore, in 1 Cor. vi. 9, he preferrcth the same con- 
sideration : ' Know ye not that the unrighteous shall 
not inherit the kingdom of God ?' Therefore, as God 
hath tilled us on to obedience by promises, so, from 
the beginning, he hath hedged his commandments in 
with threatenings, that wa might not break out to the 
transgression of them : Eccles. xi. 9, ' Know that for 
all this thou shalt come to judgment.' And this was 
Eve's first halting mentioned on which the devil did 
work, that she did not firmly persuade herself of the 
death that would ensno upon her trespass, for she 
saith, lest ; teaching us, that to make the judgment 
threatened matter of peradventure, is the next step to 
transgress the commandment. We see that, if we 
have a true knowledge of harms, there foUoweth a 
declining of them : as we know snakes will sting 
deadly, therefore, if we be upon them at unawares, 
we leap buck. Knowing that fire burns, we will not 
touch it. So if we knew not in the letter, but spi- 
ritually, fruitfully, afl'ectively, that sin doth bring 
destruction, we would recoil from the appearance of 
it. If we know that doing thus or thus, we forfeit a 
band of any moment, how careful are we not to be 
overtaken ! 

Use. This doth let us see what maketh sin so rife, 
even this, that there is no powerful remembrance of 
judgment : Eccles. viii. 11, ' Because sentence is not 
executed speedilj' against an evil work, therefore the 
heart of the sons of men is set in them to do evil.' 
It is pitiful to sec how the world doth change sin with 
sin, superstitious fear with gross security. Our fore- 
fathers were afraid of painted fires. We have no 



312 



BAYNE ON EPHESIANS. 



[Chap. V. 



consideration of the loss of heaven and God's wrath, 
which is a consuming fire : the devil hath made ns 
worse than himself, for he doth believe judgment and 
tremble. This openeth a window to wickedness; for 
when the drunkard considers not his headache which 
foUoweth, or the thief thinks not that hemp grows, no 
wonder if both run to their wickedness. 

Use 2. It must teach us our duty to labour for an 
effectual knowledge of the punishment of sin, that it 
may be a bridle to restrain our flesh from sin. Now 
our hearts are senseless, and if they know, yet full of 
secret presumption, so that we must pray to God to 
give us fleshj- hearts, that we may believe and tremble. 

Doct. 2. It is to be marked what a filthy sin covet- 
ousness is. 

But before we consider it, two things' must be 
opened. 

1. Who is a covetous man according to the Scrip- 
ture ? 

2. Why he is an idolater above other'sinners. 
For the first, there are four rules of covetousness. 
(1.) He that seeketh goods with neglect of heavenly 

things, so far forth as he doth neglect the things of 
his salvation, he is covetous : look Luke sii. 15, 
'Take heed, and beware of covetousness;' and ver. 
21,,' So is he that layeth up treasure for himself, and 
is not rich towards God.' And therefore Christ, tell- 
ing his disciples what kind of seeking wealth was free 
from covetousness, he giveth them this rule : Mat. 
vi. 33, ' First seek the kingdom of God and his right- 
eousness.' In the first place, with your principal 
strength ; as if he should say, If you chiefly seek other 
things, you are wrong, worldly, like the heathen that 
know no greater matters. 

(2.) He that sinfully doth make after wealth, and 
doth hold it sinfully, is covetous. For the first, he 
doth not alone sinfully get it that dealeth unjustly, 
that by lying, cozening, oppressing, cometh to it, as 
many do, of whom we may say as Christ doth by the 
covetousness of the pharisees, ' their cups are full of 
rapine;' but he that unbelievingly, sell-confidently, 
hard-heartedly, doth follow the world, is covetous ; 
therefore our Saviour, forbidding covetous courses, 
charged his disciples not to be careful, which is not 
meant of the care of a commendable diligence, but of 
distrustful cares of the success, which make us unfit 
to call upon God, yea, to follow our business. So 
excessive labours, multiplying of lawful practices in 
themselves ; which doth come from unbelief in God 
and confidence in the means ; for as it excludeth 
negligence, which tempteth God, so that double dili- 
gence in which the heart resteth withdrawn from God. 
This is a secret which bringeth many within the com- 
pass of covetousness, this doing so much that they 
think all sure enough without looking to God ; and 
therefore, Eccles. iv. 8, this is made to decipher a 
covetous miser, 'there is no end to his travail;' he 
hath more irons in the fire than he can turn to. And 



this is a truth in Christian experience, that multiplying 
outward means excessively in any kind, goeth with 
distrust in God and confidence in the flesh. Look, as 
one that is always getting crutches, his deed saith he 
cannot go alone ; so a man that is always in this or 
that mean of health or wealth, proclaimeth that his 
trust Godward is exceeding lame. It alike fighteth 
with faith to neglect means, and so to tempt God, as 
to multiply means and rest there, the heart not lifted 
up to God. And as these cares and double diligence, 
so want of love in om- dealings maketh us sinful seekers 
of wealth and covetous; as when I care not how 
another is pinched, so I make a good hand myself. 
This for the unrighteous seeking which discovereth 
covetousness. Now, the keeping is more easy, for it 
will make a man for the love of money deny himself 
and others the relief they should have ; the first is 
often seen, as Eccles. iv. 8, but that is not always, 
there inay be a covetous glutton; but the latter is 
always, for a covetous man, though he may give little 
of his superfluity, yet will never open his hand to due 
relieviug others distressed. Thus the covetous phari- 
sees, our Saviour for this covetous humour doth every- 
where tax them : Luke si. 89, 41, Luke sii. 33, ' Sell 
that ye have, and give alms.' 

(3.) Now for the third, a covetous humour is de- 
tected by want of contentation ; for look, so far as 
thou dost not rest contented in that thou hast, so far 
forth yon are covetous : ' Godliness is gain with self- 
sufficiency.' Heb. xiii. 5, ' Let your conversation be 
without covetousness ; and be content with such things 
as you have ;' for this lingering, and having months' 
minds after this and that new project still before us, 
are a plain covetous conversation. 

(4.) We may see it by our taking of losses, for a 
covetous man will grieve more for his wealth gone 
than for God's countenance estranged : Hosea vii. 14, 
' They howled upon their beds; they assembled them- 
selves for corn and wine.' Look, therefore, so much 
as our grief or joy in possessing and losing these things 
is greater than that we have for heavenly things, pre- 
sent or absent, so much are we overgrown with covet- 
ousness and idolatrous love of our corruptible riches. 

2. Now for the second, why it is idolatry. The 
answer is in three regards. 

(1.) In respect it hath the heart, the thoughts, de- 
sires, endeavours, afl'ections run that way ; where the 
treasure is, there the heart will be : ' When riches in- 
crease, set not thy heart on them,' Ps. Isii. 10. 

(2.) Because we serve them. That which one of ns 
worsliippeth and serveth is our god ; many therefore 
that say. We know money is but refined earth, we 
esteem as basely of it as others ; all these words will 
not excuse it ; for he that saith No to a thing, but 
doth it after, is a better servant than he that saith 
Yea, and never obeyeth. Thou givest money ill words, 
but what the love of it doth wish thee to do, that thou 
doest, and therefore art a servant of it. He is not a 



Vek. 5] 



BAYNE ON EPHESIANS. 



313 



servant of God that giveth God good words, and oom- 
eth to church, Sec, but he that doth the will of his 
heavenly Father. 

(3.) Because the confidence of the heart is set in 
wealth : 1 Tim. vi. 17, ' Charge the rich in this 
world, that they be not high-mindod, nor trust in un- 
certain riches,' Ac. The rich man can make his 
riches a tower of defence. The covetous man saith to 
the wedge of gold, Thou art my hope. And so far 
forth as we are covetous, wo have a secret confidence 
in wealth, which we may see if we be injured a little, 
we will crow from our molehill, and will think, Why, 
my chest is as well lined as his, I hope I shall find 
him play well enough. If we would get anything, and 
have money, why, I have a silver key will open any 
door ; and as a man promiseth himself to find his 
cause ended as he is befriended, so he will be confident 
in anything so far as he knoweth he hath wealth 
enough to bear him out ; and in this it exceedeth sin, 
which is not properly called idolatry ; for a drunkard, 
though his heart be in his cups, and he is a slave to 
his gullet, yet he hath not trust in it. We sec, then, 
these opened, that covetousness is a filthy sin ; what 
can be more odious than idolatry ? That it is a 
monster of many heads, a nest of wickedness being in 
it, trust in ourselves, distrusting God, hardness of 
heart, carelessness of our brethren, unmercifulness, 
service to the creature, nay, the devil, for in these 
courses men worship him, Luke iv. 6. That we may 
say of a covetous man, as they say of the grounds that 
gold and silver grow in, they are squalish, fruitless, 
nothing that is good doth grow in them. 

Use. Wherefore, let us be warned hence to avoid 
this sin ; oh it is full of spiritual harlotry ! What a 
shame were it for a woman, if her husband, allowing 
her a man to go before her, or run on an errand for 
her, she should withdraw her heart from her husband, 
and set it on her servant ! Yet thus we use God ; 
these fruits of the earth, which he giveth us to be ser- 
viceable to us in our pilgrimage, we set our love on 
them, oar joy, hope, withdraw our hearts from 
God. 

Again, we that are Christians profess that we are 
pilgrims, that our dwelling is above ; why do we then 
seek to settle ourselves here ? Why is not our con- 
versation above ? Why do we not seek the things 
where Christ sitteth ? 

Of all other, you that are rich, it is odious in you, 
as adultery is in him that hath a mate every way able 
to content him, it is abominable. So a rich thief; 
now every one so far forth as he is covetous is a thief 
before God, is detestable. Nay, if you love wealth, 
take heed ; for will not fathers deny their children 
things that they see them too much set on ? So will 
God you ; or if he give them, it is worse, he will give 
them as the quails, you know the story. We are all 
earthly minded, like the woman that could not look op. 

Use 2. This doth meet with the gentle censure of 



men, that if they know a man to have no other fault, 
they will say, he is a good man, indeed worldly and 
near himself ; but how can he bo good that is an 
idolater ? The Scripture doth not speak in such 
terms. 

Now the third thing followeth, viz., 

Duct. That the living in those sins doth forfeit our 
estate in heaven. He that will hold the filthy sinful 
pleasures of this life, shall not taste the pleasures of 
God ; he that will covetously follow an earthly inhe- 
ritance, shall not inherit God's kingdom. But for the 
clearing of the words, two things must be shewed : 

1. What is God's kingdom ? Ans. Such a state 
begun here, and perfected in heaven, wherein the 
chosen creature is willingly subjected to God, who 
hath all rule over him, and who is all in all to him 
that leadeth to happiness. 

2. How it is said Christ's kingdom, when, 1 Cor. 
XV. 21, Christ is said to give up his kingdom ? 

Alls. Christ is God and man, and hath the same 
kingdom with the Father and the Spirit as God, the 
same eternal kingdom. As man, he hath a kingdom 
by commission and assignment from the Father : ' All 
power is given to me.' This begun after his resurrec- 
tion, and shall end after judgment. Now for the doc- 
trine. Observe hence, the living in these sins doth 
cut us short of our glorious inheritance. 1. For look 
at the nature of sin ; it doth fight against the soul, and 
bring us more and more under the power of darkness ; 
so that whosoever followeth sin, cannot but exclude 
himself from God's kingdom. (2.) Again, the estate 
of this kingdom and inheritance is an estate of light, 
Col. i. 12, brightness of knowledge, purity, righteous- 
ness, joy and peace in the Holy Ghost. This inheri- 
tance is a crown of righteousness, not of uncleanness, 
covetousness. Now, then, what concord betwixt the 
darkness of sin and this glorious hght '? (3.) God is 
a Father that giveth this inheritance, and that wisely. 
Now a wise earthly father, if he discern that some who 
go for his are base ones, or of such wretchless quality 
that they will consume all, he will not let them be 
joint inheritors in his estate. Abraham sent out Ish- 
macl, and the sons of Keturah ; much more will God, 
if he see that we are a base descent, that are not be- 
gotten by him, that wo are children of the earth, 
always crawling in the dust, he will not give us a part 
in his heavenly inheritance. 

(4.) Lastly, look at the quality of them that are to 
inherit ; they must be such as though they cannot buy 
it, yet in thankfulness, and in high estimation of the 
hope to which they are begotten, they must part with 
all they have, with the dearest sins in which they 
have lived ; we must be fitted for the state of grace : 
Col. i. 12, ' AVho hath made us meet to be partakers 
of the inheritance of the saints;' they are worthy. So 
that all these considered, here is no part nor portion 
for filthy covetous wretches. 

Obj. But yet I know that a worldly man thinks this 



314 



BATNE ON EPHESUNS. 



[Chap. V. 



is hard ; be may (he hopes) have both, look after 
both well enough. 

Alls. None can serve two masters, such as com- 
mand contrary things, as God and covetousness doth. 
God saith, ' Commit your ways to me.' ' In nothing 
be careful,' Philip, iv. 6, either distrustingly, or with 
such double diligence as causeth to rest in your own 
practices, looking no further. Covetousness saith, 
you cannot make things too sure. God biddeth, ' First, 
geek the kingdom of God ;' love God with all your 
heart. Give to the poor plentifully : covetousness en- 
joineth the contrary. We cnnnot have both; he that 
foUoweth two hares, catcheth neither ; and such we 
see that grapple too much, let fall all. If heaven will 
not fill your hearts, take heed you lose not both heaven 
and earth. 

Use. Think now, and consider what you do, that 
thus moil after earth, what good husbands you are. 
Are you not penny wise and pound foolish, when you 
get a little fading substance, and lose your everlasting 
inheritance ? What if you could get the whole world 
and lose your soul ? So think, what do your volup- 
tuous, unclean delights and carnal merriments get you ? 
They put you by that delight of angels, that fulness of 
joy in the sight of God. How like Esau you are ? 
For pottage you part with birtbriglits : think not this 
a little thing, to be shut out of God's paradise. Oh, it 
will sting worse than hell ! We see it is more irksome 
to us to see ourselves shut out for wranglers, when 
others are taken to this or that, than to sustain great 
punishment. What thorn, then, shall this be to your 
eyes, when you shall see men that you mocked for 
preciseness, because they would not spot themselves 
with your filthiness, taken into the everlasting king- 
dom, and yourselves debarred ? 

Ver. 6, 7. Let no man deceive you uith vain words : 
for because of these thinf/s comcth the wrath of God upon 
the children of disobedience. Be not therefore partakers 
with them. 

Now he Cometh to go over with the reason again, 
preventing all that false teachers whispered to the con- 
trary. The verse layeth down two things : 

1. The meeting with all such vain words as might 
bear them in hand, the matter was otherwise. 

2. The further aggravating the former denuncia- 
tion. 

There is nothing needoth exposition greatly. A 
vain word is every word that excuseth sin, or socureth 
us in regard of God's judgments. The apostle there- 
fore, cutting down with the sword of the word these 
things that lift themselves up against the power of 
God, doth give us to consider of the power of the 
■■word : Heb. iv. 12, ' It is sharper than a two-edged 
Bword, and divideth between the joints and the mar- 
row, and is a discoruer of the thoughts and intents of 
the heart.' 2 Cor. x. 4, ' It casts down all high ima- 
ginations, and every stronghold,' &c. 



Again, giving warning of false teachers, he doth 
set us that are preachers an example of fidelity. But 
the things to be marked principally are these : 

Doct. 1. That the devil will not cease to prompt us 
with such things as serve to excuse sin, and secure us 
from judgment though we live in sin. For the apostle 
so circumspectly preventing these things, doth let us 
know that the devil, by his instruments, doth bend 
himself this way, else he should fight with his own 
shadow. Now it is a good diligence to search what 
kind of teaching the apostle here doth glance at. Wa 
read, therefore, of four kinds of teaching that did cut 
the sinews of these denunciations. 

(1.) Of those that took away future judgment ; for 
some said the resurrection was already past ; some 
that there was none, as the Sadducees, 1 Cor. xv. 12; 
so that these held no further evil to wait upon sin than 
the doing of it. 

(2.) Some abased the doctrine of grace, and make 
it give liberty to sin, of whom St Jude speaketh, ver. 4, 
They ' turn the grace of God into wantonness :' as 
seeing it was faith, not om- works, therefore we needed 
not heed so much our Ufc. Paul, therefore, prevent- 
oth this, saying, Kom. vi. 1, ' Shall we sin, that gi-ace 
may abound ? No, God forbid.' In which regard St 
James writ his epistle, to shew that it is a working 
faith that justifieth and saveth. 

(3.) Some abused the doctrine of Christian liberty, 
as if it gave indulgence to the lusts of the flesh : Gal. 
V. 13, ' Brethren, ye have been called into hberty, 
use not your liberty for an occasion to the flesh.' 

(4.) Some did teach amiss touching the nature of 
those sins, as the pharisees, of fornication and un- 
cleanness ; some in the chm'ch of Corinth, 1 Cor. 
vi. 13. And no doubt there were that did cast cover- 
ings over covetousness, 1 Tim. vi. 5 ; such as ' sup- 
posed gain to be godliness, and devoured whole houses,' 
Titus i. 11. Now all these we may conceive in this 
sentence. Thus the devil still, though not by false 
teachers' shattering doctrines, yet he doth buzz into 
our ears speeches to keep us from thinking our sins so 
odious as they are, and from fear of judgment : as 
have we not some that say, ' All things are as they 
have been ; where is that judgment ?' 2 Peter iii. 4. 
Threatened men live long : for uuclcanness, why, it is 
a frailty ; years, and a wife, will help this, if in youth. 
God is merciful : Did not Noah and David fall ? But 
God's mercy calleth us to repent of sin ; it doth not 
embolden us to sin. These are such frailties, that 
whoso liveth in them cannot please God. It is one 
thing to slip by infirmity, another thing to take our 
course in evil. So for jesting ; why, may we not be 
merry ? What then ? If a drunkard should plead for 
his drunkenness. May I not drink ? It were absurd. 
So to make lawful, moderate mirth justify madness. 
God biddeth us be merry. Ay, and God doth pro- 
nounce a woe on them that laugh. May we not shew 
wit ? Yes, so as you scape folly. 



Ver. 6, 7.] 



BAYNE ON EPHESIANS. 



315 



We mean no hurt. But you shall bo judged ac- 
cording to your work. So for covetousness, may we 
not make our best ? must we not provide for tbose of 
our family ? God lowtb diligence ; we must not 
tempt him. 

All which things do tend to sew pillows under our 
elbows, and to hoodwink us, that we may neither see 
sin nor judgment. Hooded hawks are quiet ; but 
know this, that God he denounceth the loss of heaven, 
that thou mayest be kept from it ; the devil covereth 
it that thou mayest fall into it ; like as cunning hunt- 
ers hide their nets that the game may the easier be 
ensnared. 

Doct. 2. The second thing is, that all these things 
are vain words. Observe, that such things as do cast 
covering over sin, as do hide judgment belonging to it, 
are vain ; they are spiders' webs, sandy foundations, 
fig-leaves, untempered mortar; they will mock all those 
that listen to them. 

L'«'. Wherefore, take hoed of them, and love that 
word that brings you to the sight of sin, that brings 
you to fear judgment. These are sound, wholesome 
words ; though they smart, yet they are medicinable. 

For because of tliese thinf/s comcth the inatli of God, 
&c. Now he cometh to reiterate the denunciation with 
increase, wherein you have, 

1. The sins causing. 

2. The wrath caused. 

3. The persons. 

Doct. 1. Then we must mark that these sins do 
not only exclude us out of heaven, but procure all 
God's WTath, temporal and eternal. Thus unclean- 
ness in this life, how hath God revealed wrath from 
heaven ag;iinst it '? In the old world, in Sodom, what 
shame, poverty, sickness doth he pursue it with in 
many that live in it ; and they shall burn in the lake. 
So worldliness, God doth often pronounce a woe on 
it, and doth disburden wrath many ways upon it. It 
may be considered two ways, either while it is pos- 
sessed, or when it is taken away, whether they be 
taken from it, or it from them, yet surviving to behold 
the vengeance. 

Now while it is possessed, God doth shew his wrath 
either in permitting a delightful use, or denying the 
use, or giving leave to use it, but taking away the 
pleasure of it. For some covetous rich men there are 
that live like Dives, that feed their hearts as in a 
day of slaughter, but the curse of God and his woe is 
in the midst of it ; for God's curse doth kill in as 
great diversity as poisons, which do not all kill with 
painful convulsions and gripings, but some by casting 
into a sweet sleep, some by so ati'ecting the spleen that 
a man will laugh till he fall down dead. We count 
not the state of fat ware happy, because we know it 
prepareth for the slaughter. Sometime God doth not 
let a man use that he hath, but giveth him up to such 
an evil eye that he cannot endure to touch anything, 
Eccles. iv. 8. Sometime he letteth men take a por- 



tion, but with such cares as take away the delight with 
stings of conscience, as Saul, wilh inordinate desire of 
some things they would have ; as Abab, who, for want of 
Naboth's vineyard, grew so discontent that ho fell sick 
of the suUens and died ; so Human, the stifl' knee of 
Mordecai did so vex and gall him, that all his honour 
did him no good. The Lord doth make all things 
they have as if they wtre nothing ; that which he 
giveth with one hand he takes away with the other. 

2. God sbeweth wrath sometimes in taking them 
from their wealth when they begin to sing. Hie rcquiea 
iiicei. Sometime while they live duth many ways take 
their wealth from them, giving them into otl'ences which 
do confiscate all, and so makuth them like sponges, 
leaving them to sinful vice, which doth spend all, 
letting them undertake foolish practices, which justly 
doth waste that which unjustly they have gotten, and 
in the end leltetb their covetousness and injustice be 
punished with hell fire. 

U^e. Wherefore this must much more make us take 
heed of these sins, this wrath of God which doth accom- 
pany them. We must not think that all shall be well, 
and say as some say, that hell is not so hot as we speak 
for ; strike not covenants with hell. Look, Deut. 
xxix. 19, ' He that heareth the words of this curse, 
and shall bless himself in his heart, saying, I shall 
have peace, although I walk according to the stubborn- 
ness of my heart : the Lord will not be merciful to 
that man.' W^oful is their condition ; do not, then, 
hold on in those sins w^hich God doth so threaten : 
' Who ever hardened his heart against God and pros- 
pered ?' Job ix. 4. Let no fears hold you back. The 
devil will tell you it is a shame to do otherwise than 
thou hast done. It would undo thy estate not to 
follow matters as thou hast done. These are foolish 
fears ; be not such children. They, if one play the 
bull-beggar, are afraid, but if one bid them put their 
finger into the fire or candle, the weakness of their 
judgment maketh them not afraid at this. So we like 
babes are afraid there where there is no fear, and 
fearless in regard of God's wrath, which only is dread- 
ful. 

Now the last thing to be marked is from this, that 
he saith, ' God's wrath doth fall on the children of 
disobedience,' i. e. such as are enemies to persuasion, 
and will not be reclaimed. Whence observe, 

Doct. That it is not falling of infirmity sometime, 
but an impertinent course in sin, which is fearful, not 
spices of corruption dwelling in us, not slips through 
frailty, but the not yielding to God's persuasions, the 
wilful continuing in any evil, this causelh God's 
vengeful wrath overtake us here and hereafter. Look, 
Rom. ii. 5, ' Thou, after thy hardness, and heart that 
cannot repent, heapest to thyself wrath against the day 
of wrath.' 

' He will wound the hairy scalp.' Of whom ? ' Of 
him that walketh on in his wickedness ;' and Prov. 
i. 24, 25, this is the thing tha* God threatcueih. 



31G 



BAYNE ON EPHESIAXS. 



[Chap. V. 



Because I have called, and you would not hear, 
therefore your destruction shall come speedily ;', John 
iii. 19, ' For this is that condemnation, that light is 
come into the world, but men love darkness, and will 
not obey the light.' This rebeUion is worse than 
witchcraft, 2 Sam. xv. 23. If God's own children do 
sin, he will be angry and scourge them as a father in 
this life ; but his revenging wrath and eternal belongeth 
to impenitent courses in wickedness. 

U^e 1. This, therefore, is a gi-ound of exhortation, 
that we would not harden our hearts, but while he 
speaketh, hear him. Let us not be like deaf adders, 
that though God charm with us, command us, entreat 
us, will not be reclaimed. Let not God complain of 
our hard hearts, nor upbraid us with hearts of adamant, 
necks of steel ; this sin is of all other most deadly, if 
we will not hear and obey ; nay, this maketh all the 
rest deadly ; the rest should not hurt us if this were not 
added. Look, as a man that bath many diseases, yet 
hath a medicine shewed him, and a diet which will re- 
cover him if he will take them ; if be die, it is not so 
much his diseases as his wilfulness that doth kill him. 
So we shew you faith in Christ, the diet of the apostle : 
2 Cor. vii. 1, ' Purge from all filthLness, and gi-ow up 
unto full holiness.' If you will not use this, dis- 
obedience doth chiefly bring your destruction. 

Use 2. Secondly, it doth teach us the fearful estate 
of them that do not yield, when God in his word doth 
persuade them, and call them to this or that duty. 
Woful is our estate ; what shall become of such re- 
bellious children ? Look Deut. xxi. 18, the Lord 
there commanded that if any man had a son, stubborn 
and rebellious, and will not hearken unto the voice of 
his Father, that man should bo stoned to death,' 
\^^^at, then, if we be rebellious still to the Father of 
our spirits ; yet this we count no sin, to hear this or 
that go away, and never yield obedience ; we see it 
not to be an oflence, which is the highest rebellion. 

Ver. 7. Be not therefore companions uilh them. 

Now the apostle cometh to a new precept by way of 
deduction. The precept is, that we should not be 
companions with them ; that is, seeing such judgments 
come iovra upon these sinners, have nothing to do with 
them, not only refraining their sin, ver. 11, but not 
taking them to be familiar consorts to you, which will 
bring on you their sin, and make you share in their judg- 
ment. 'This is not the same with the thing to be con- 
cluded : it is one thing not to do sin ourselves, an- 
other thing not to accompany familiarly those that do 
it, or to be accessory in the sins of others. This ex- 
hortation is urged in the verse following from their 
present condition, which is amplified from that they 
had been, and then from an exhortation inferred on it, 
viz. that tbey should walk as the children of light, the 
reason of which is intcrscrted, and be doth describe 
the manner of this conversation to the 15th verse. 

Doct. The thing, then, to be considered in this verse 



is, that we not familiarly accompany the wicked. 1. 
To open the terms of this conclusion, the meaning is 
not that we may not be in place where they are, for 
then we must go forth of the world, 1 Cor. v. 47, nor 
that we may not do common courtesies towards them : 
' Salute your enemies,' Mat. v. 47 ; nor that we may 
not upon some occasion come into more near meetings, 
but that we must not let them have our more frequent 
and familiar fellowship with them, take them to con- 
sort with us, make leagues of intimate amity with 
them. 

2. He is not to be counted a wicked man who hath 
a number of weaknesses, but some good thing, who 
is naught, but not discovered ; but he is such a per- 
son, 1, that is without the church ; 2, that is justly 
excommunicate ; 3, that though he be in the bosom 
of the church, yet doth by his work manifest that he 
is a mere carnal man ; as in the text, be he a mere 
worldly man, I must avoid familiarity with him. 

Ohj. But it may be objected. What if my wife do 
by fruits make me see she hath nothing in her that is 
truly good, shall I not keep company with her? 

Ans. This must be excepted from not consorting. 
The wicked ai-e double ; such to whom we are not 
bound by any special bond ; others to whom religious 
bonds, as man'iage, civil callings, natural, as nearness 
of consanguinity. The rule therefore is to be under- 
stood of the first. For the second, we must afl'ord 
them the presence of our outward man, famiharity, 
and outward benevolence, though we cannot be of one 
mind and heart with them as the multitude of believers. 
1 Cor. vii. 13, if an unbelieving husband will dwell 
with a believing wife, she must not leave him. This 
then is the thing, that we may not let ourselves 
familiarly accompany the wicked, let them have our 
presence so far as it is free from us to refrain them : 
this was that was typically signified. Lev. xiii. 44. 
God would have the clean and the leprous separated, 
and Prov. iv. 15, he biddeth us 'go away, pass by, 
baulk the way of the wicked ;' that is, not only their 
sin, but the familiar accustoming with them. And 
David doth jsropound his example, ' I have not dwelt 
nor haunted with vain persons,' Ps. xxvi. 4. So Acts 
ii., ' Save yourselves, make escape from this genera- 
tion ;' and 2 Thes. iii. 14, ' If any man obey not 
our word, note that man, and have no company with 
him.' 

For this doth subvert and confound that order, 
that God will not have all barked in one bottom, but 
the vile and precious separated, Jer. xv. 19. Again, 
it is hurtful for God's children, for it^doth infect them, 
as he saith, Prov. xiii. 20. A companion of fools 
will prove naught ; so the text saith, and he giveth a 
particular instance : Prov. xxii. 24, 25, ' Make no 
friendship with an angry man ; and with a furious 
man thou shall not go ; lest thou learn his way, and 
get a snare to thy soul.' It is hard to tread on coals 
and not to be burnt ; or to touch pitch and not be 



Veb. 8.] 



BATNE ON EPHESIANS. 



317 



defiled, as good Lot, though ho vexed his soul, yet 
whiit un excessive love was stolen upon him out of 
that place ; what a poison was entered into his 
daughters and wife, as the story doth manifest. 

3. It hurteth the wicked, for it keepeth them from 
being ashamed, and returning to God, this being a 
thing that they take heart by, if they may have the 
fiimiliar presence of such as are virtuous : Luke xiii. 
26, ' We have eaten and drunk in thy presence ;' and 
it maketh us unable efl'ectually to rebuke them, when 
we are in such a league of familiarity with them. He 
that will throw a stone forcibly must stand some good 
distance from the thing he would smite. 

4. It is ott'ensive to weak ones. 

Ohj. But you will say, May we at no hand deal 
with them ? 

A US. We may enter leagues thus far with them not 
to do them hurt ; as Laban and Jacob, Isaac and 
Abimelech. Have peace with all men, so much as in 
you lieth, Rom. sii. 18. 

2. Wo may commerce with them.] [DavidJ and 
Solomon, with Hiram and his men. 

3. We may be sometimes in familiar meetings with 
them to seek them and gain them to God, for the sick 
have need of the physician amongst them, and thus 
Christ did company with publicans and sinners on 
this ground, that mercy was better than sacrifice. 

i'se 1. This being thus, that we should not be gi-eat 
and familiar with camal men, it doth rebuke many of 
ns who can walk hand in hand in meetings, in recrea- 
tions, and be all one with those who are no better 
than atheists in conversation. Yea, some think 
through weakness (either fearing to be smitten with 
their tongues, or accounting it credit to have their 
good words, or admiring too much the external things 
wherewith they are endowed), they think it their 
advantage, that they may be graced so far as to be 
their familiars. Again, how many having no regard 
of religion in their choice of friends and servants, do 
bring a necessity upon themselves of dwelling as it 
were in the tents of Kedar ! How many like Lot, 
and those that would have kept still in Babylon, care 
not what the neighbourhood be, if so be they may 
dwell in some fair and fruitful situation ? 

Use 2. And it doth teach us that we must follow 
this advice, avoid the wicked. Great is the force of 
example ; the counsel against the plague is here the 
best, Fly quickly far enough, return late enough, espe- 
cially eschew these good natures (as we call them) 
when they are perverted ; for as in drinks, the sweeter 
they are, when they turn, they make so much the 
sourer relish, so these good natures corrupting, 
prove the most pestilent lures of the devil. And 
especially the young must take heed ; for as corn 
grown up is not hurt, when that which is in the herb 
will easily be smothered. And we must all pray for 
good resolution, for they are inveigling, their external 
parts amiable; the fact of declining ever falsely 



charged as pride, singularity, &c., but no childish fears 
must keep us from doing the will of God, nor no syren- 
like songs must bewitch us from yielding obedience : 
' I know no man after the flesh.' Let us be far from 
delighting in any, or the presence of any, but the 
saints : ' All my delight is in the saints,' Ps. xvi. 3 ; 
and, ' I am a companion to all that fear thee,' Ps. 
cxix. G3. 

Ver. 8. For ye were sometimes darkness, but noic ye 
are lifjht in the Lord : walk as children of the Uijht. 

Now followeth the reason, which first doth lay down 
their estate, amplified from their former condition. 
2. It hath an exhortation annexed. First, to consider 
their conditions ; then how the reason standeth. When 
the apostle saith of them, they were darkness, he doth 
let us see, Doct. What was their condition and ours 
by nature ; we are nothing but every way darkness, 
ourselves, our ways, our estates, all woful. 

There is a threefold darkness : (1.) of ignorance ; 
(2.) of sin ; (3.) of misery. 

(1.) Now for the first, How had it been with these 
Ephesians, and how is it with us ? Truly they had 
not the spirit of enlightening on the eyes of their mind, 
they had not the lamp of the sanctuary, this glorious 
light of the gospel of Christ. Now, consider what a 
dark world were this if the sun were forth of the fir- 
mament, if the eyes of men were all plucked forth ; 
and though we have the sunshine of the gospel, yet 
while we are ourselves we have no eye of the mind to 
see by it, and therefore are darkness. 

(2.) From this cometh another darkness, of sin, in 
our wills, afiections, words, works ; ' for if the eye be 
dark, all the body is dark likewise,' and if the eye of 
the mind be forth, all the powers of the soul and body 
that should be ordered by it, cannot but be full of 
error, being blindly guided. 

(3.) So all of us in the third place are fall of 
miseries, which the Scripture calleth darkness, the 
wrath of God, many evils in this life; and we are all 
subject to eternal condemnation in the life to come, 
which the Scripttire calleth utter darkness. 

Use. Wherefore let us labour to come out of this 
estate. Darkness is fearful and uncomfortable. He that 
is in darkness knoweth not where he goeth, on what 
danger he runneth ; such is the way of the wicked, 
Prov. iv. 19, they see not the crooked ways of their 
sin ; the judgments of God threaten them here and 
there, they go on and fall into them. 

Doct. 2. We see that these and all of us, when wo 
are in Christ, are enlightened, yea, made light by him : 
we are renewed to knowledge, 2 Cor. v. 17 ; we are 
made new creatures, cleansed from the lusts of the 
flesh : Gal. v., ' You that are Christ's have put ofi" the 
flesh with the lusts of it.' We are such with whom 
God is pleased, on whom his bright countenance 
shineth here ; who are ' begotten to an everlasting in- 
heritance in light,' such as never eye beheld. 



318 



BAYXE ON EPHESIANS. 



[Chap. V. 



Use. This therefore should make us hless God, who 
hath called ns to such admirable light, and it must 
warn ns to shew forth the property of light, that is to 
shine, if we be such as are light in the Lord. We 
have lost our shine, our light is under some bushel or 
other ; we do not let the supernatural light of grace 
so shine from us that [they who] behold us, &c. 

Obj. It may be, some will say, that they find 
nothing less to be true than this we say, they are full 
of darkness. 

Ans. We are made hght but in part, like the moon 
in the wane, not when she is in the full. Though 
therefore in part we are dark, yet we are likewise in 
part enlightened. 

Obj. 2. Some will say, that if they do shew forth 
these things, none doth regard them, nay, many will 
mock at them as precise and holy. 

If men will not look at this to take benefit, yet we 
must shine. The sun shineth though blind ones cannot 
see, nay, though weak sighted ones be dazzled with it. 
So, though men should mock us, we must shine. The 
moon doth never blush nor veil her light when a dog 
barketh at her ; no more must we though impure dogs 
should open, we must not be ashamed to shew forth 
the glorious light of gi'ace, and of the word of God. 

Now for the argument, because you are light, there- 
fore be not companions of them. 

Doct. Which doth teach us, that our condition to 
which we are begotten, doth bind us from familiar con- 
versing with the wicked, as from their wickedness. 
New estate doth require new associates as well as new 
manners. What agreement is there betwixt those that 
are light and those that are darkness ? And the pro- 
phet Amos saith, ' How can two walk together that 
are not agreed ? ' Amos iii. 3. For this we know, that 
the similitude of manners is the greatest bond of friend- 
ship ; there cannot be any true friendship where there 
are qualities altogether dislike. 

We may see, on the contrary, this (that the wicked 
are in their darkness) doth make them that they can- 
not like to company with the godly, for this seed of 
the serpent doth resist the hfe of Jesus Christ in the 
other. 

Use 1. It is plain therefore that such as can be all 
one with wicked men forget their estate. When noble 
persons will converse with vile ones, do they not argue 
that they are of base mind, degenerate from their no- 
bility ? 

Use 2. And seeing because we are light, we must 
not converse with those that are darkness, it doth warn 
us what kind of comjniny we must joy in, even in the 
saints : Vb. xvi., ' All my delight is in them ;' Ps. 
cxix., ' I am a companion to all that fear thee : my 
eyes shall be to them.' ' I know no man after the flesh,' 
saith the blessed apostle. Thus much for their condi- 
tion, and for the reasoning from it. 

Now foUoweth the duty deduced from it : u-alk as 
children of light (the reason of which interlaced in the 



next verse). He doth open the manner how they might 
thus walk : 

1. By searching out and practising that which is 
pleasing to God. 

2. By declining evil, which hath two degrees : 

(1.) That they should not communicate in the fruit- 
less works of darkness. 

(2.) That they should reprove them. 

Not communicate in them ; why ? Because they 
were things that could not be honestly named. Kebuke 
them ; why ? Because they should thus bring the 
wicked to a sight of their sin ; for light doth manifest 
things hidden, which is proved fi'om the saying of 
Christ. 

Now, first, for the duty, it comprehendeth two 
things : 

1. That they must walk. 

2. The manner, as the children of light. 

He doth not say, you are light, now stand still, sit 
you down ; but walk, that is, bestir yourselves in the 
works of God. Observe, 

Doct. That the light of God's word, and the light 
of knowledge in our minds, do bind us to work in the 
works of God : Isa. Is. 1, ' Thy light is risen over 
thee, arise and shine out.' So, ' the day is approached, 
walk,' saith St Paul, Rom. xiii. 13. When God call- 
eth us, it is to work in his vine3'ard : ' Work the works 
of God ;' ' Labour for the food that perisheth not ;' 
' Strive to enter in at the strait gate.' Endeavour by 
faith and obedience to enter into that rest. ' Work 
out your salvation ;' ' Give all diligence to make your 
calling and election sure ;' ' Seek first God's kingdom.' 
For when God doth let the Sun of righteousness arise, 
it is fit we should about the business of our soul. We 
see that the night is dedicated to rest, and therefore 
God, that doth order things sweetly, doth draw a cur- 
tain of darkness about us, as which is friendly to rest, 
like a nurse that, when she will have her little one 
sleep, doth cast a cloth over the face and every way 
hide the light. But when this natural sun ariseth, then 
men go out to their work. So must we ; though in the 
darkness of the night we snorted in sin, now we must 
bestir ourselves, seeing the Sun of the spiritual world 
is risen over us. 

Use 1. Which doth rebuke many amongst us that 
are fetching naps by broad daylight, that are slothful, 
and cry with the sluggard, A little sleep, a little fold- 
ing of the arms. As for example, we tell you, you 
must not be covetous, not follow the world more than 
heaven, the beam of knowledge shineth from us, and 
God letteth his Spirit enhghten your minds to see that 
it should be so ; yet the worldlj' man saith, he must a 
little more follow his matters, till they are at that pass 
be desiretb. We say, ' the grace of God teaeheth you 
to live soberly, denying ungodliness and worldly lusts,' 
Tit. ii. 11. And God letteth so much light shine in 
at the crevice as that you know it should be so ; yet a 
little more pleasure (saith the voluptuous man). So 



Veil 9.] 



HATNE ON EPHESIANS. 



319 



of idle, foolish, much morescoffing, jesting talk; though 
the Lord's judgment shino (as the light) cut of his 
word, and your consciences see it, yet wo must have 
leave to be merry. If a man find a light burning and 
nothing done by it, he -putteth out the light. Take 
heed that God turn not your light into darkness, be- 
cnuso you would not walk by it. 

Usf 2. We must be warned to labour in the works 
of God, in quickening our faith, hope, repentance, in- 
creasing our obedience. Now we must play the mer- 
chants, not loiter, and then go to buy with the foolish 
virgins, when it is too late ; while the sun shineth it 
is good to ply the harvest. While we have light, let 
us work, fur we know not how soon God may make it 
night with us, when we cannot labour. 

2. It is to be marked that ho biddeth them ' walk 
as the children of light ;' which to understand, we 
must consider how men accustom themselves to walk 
in the day season. 

(1.) We see that howsoever they be homely in the 
night, yet they will have care to have their apparel 
fitly about them before they come forth in the day 
season. 

(2.) They will do their business. (3.) They have 
ciro that the thing they do in the sight of the sun, and 
all men, be some honest affair, for they that are drunk 
are so in the night, in Paul's time. The thief taketh 
his mark by day, where to break in by night : ' the 
eye of the adulterer watcheth the twilight.' ' He that 
doth evil hateth the light.' He therefore that loveth 
to work by the light, loveth to occupy himself in that 
which is good. These three things therefore must be 
with us. 

1. We must walk decently, putting on the armour 
of light ; putting on as the elect of God the graces of 
his Spirit, which are both the raiment and coat armour 
of a Christian soul. It is pitiful to see how many run 
about stark-naked by daylight, we pitj- it in the body, 
but have no compassion of it in the soul. Again, it 
is fearful to go without the wedding garment. Mat. 
xxii. 11. 

2. Walk busily in work, and be not slothful ; ' Let 
him that is righteous be more righteous.' The sluggard 
is an unworthy person. ' Why stand you here idle ?' 
So see that you occupy yourselves in the works of 
light ; if it be a shame in the face of the sun to com- 
mit a fllthiuess, how much more before this glorious 
light of the gospel of Christ and the illumination of 
the Spirit within you. But we have foul birds that 
fly now at high noon. 

Ver. 9. For the fruit of the Spirit is in all goodnesx, 
and righteousness, and truth. 

Now lest they should say. Why, though we walk 
accompanying such, following the world, pleasures, 
&c., may we not be the children of light? the apostle 
therefore doth urge unto the duty from the necessary 
conjunction of the grace of the Spirit and the works 



or fruit of grace. This verse (it is plain) doth give a 
reason of something in the verse before. Now there 
are two things : 

The one, ihe condition of the Ephesians. 
The other, the duty. 

Now, if it should serve the former, it should come in 
thus. Marvel not that I say you are light, for where 
the Spirit is (as you are the temples of God by his 
Spirit), there the Spirit doth work, as a fmit, the light 
of grace and holiness. But our inherent graces are 
not so termed as fruits of the Spirit : and the fruit of 
the S/jirit, hath opposition to the fruitless works of 
darliness. Let us take it therefore as serving to the 
latter, viz., that they (seeing they were light) should 
walk as children of light, for (saith he) this is the na- 
ture of the light of grace, which the Spirit worketh ; 
that it will have works in all goodness and righteous- 
ness and truth ; for the word ,/Vi(i< doth most properly 
note the work, as Col. i. 10, ' Being fruitful in all good 
works.' 1. The spirit here doth not note the Holy 
Ghost, but the light of gi-ace wrought by the Spirit ; 
for here was no mention of the Holy Ghost before, but 
of light. 2. The Greek copies do read the word light. 
3. 'The spirit is so taken, Rom. vii. 25, and Gal. v. 22, 
' the w^orks of the flesh,' ' fruit of the spirit.' As fruit 
answereth to works, so spirit to Jlesh. 

For the new quality (which Peter calleth tLe divine 
nature) is the tree of righteousness, and our works the 
fruits. We see, then, 1, that wherever the grace of 
God is, there will Le works or fruits of grace ; and, 2, 
there will be the particular fruits here named. 

For the first grace, as sin is a law in the unregene- 
rate man, so grace is a law that doth command sub- 
jection to it. Again, it is likened to a leaven ; to a 
tree which, being good, cannot be severed from the 
fruit ; it is the life of God, if you Uve in the Spirit. 
Now, while the life of the body is in the body, there 
will be breathing, moving, &c., so in the soul these 
cannot he severed ; therefore he saith, ' If ye live in 
the Spirit, walk in it.' 

Use 1. Wliercfore this must be noted against such 
as do deceive themselves, thinking they have the 
Spirit of God, but yet they have no fruits. It is well 
if many of us do not mock ourselves this way, for we 
persuade ourselves that we have the Spirit, yet no faith, 
no temperance, no patience, meekness, love, joy, &c. 
Use 2. Seeing the grace and fruits cannot be sepa- 
rate, it doth warn us, that we would bring forth the 
fruits of grace if we will assm-e our consciences that 
God's grace is in us. If we be true trees of righteous- 
ness, we will be like good trees, which though they 
have their wintering, yet when the spring cometh that 
the sun shineth favourably, then they will bud and 
blossom; so let us, though in time of temptation grace 
may gather to the root more, yet let us with the first 
occasions of God's favour shining to us be ready to 
shew our frviits. We are like the vine in Isaiah, our 
grapes are sour ; or we bear nothing, an empty vine. 



320 



BAYNE ON EPHESIANS. 



[Chap. V. 



It is a fearful thing not only to be taken with ill fruit, 
but to have nothing but leaves, and without good fruit; 
God shall serve us, if we so continue, like the tig-tree, 
cut us down in displeasure. And let us not think we 
have stood thus long, we have no hurt yet, for this is a 
token God is coming against us ; for when he had for- 
borne the fig-tree three years, and had no fruit, then he 
said not. It hath stood thus long, let it stand still ; but 
because I have been patient thus long, and have no fruit, 
therefore, Luke xiii. 7, ' I will cut it down.' 

2. By the way from this, that works are called fruit, 
we may note how acceptable they are to God. For 
we see how, when we plant a thing, we expect the 
fruit long before, and accept it ; and it is sweet to us 
when it cometh. Forget not the works of mercy, for 
' with such things God is well pleased,' Heb. xiii. 16. 

Doct. The second thing is, that the Spirit hath these 
fruits in particular works : ' full of all goodness.' To 
open them : goodness is a general word that noteth all 
kind of virtue ; compare Exodus xxxiii. 19 with 
xxxiv. 6. But especially let it note here meekness, 
bonntifulness, pureness, against that wrath, against 
the covetous withholding the fruits of mercy, against 
uncleanness. Eifihteousiiess noteth justice in our deal- 
ing with all men, against that covetousness. Truth, 
either the truth of speech and promise, or the truth 
of things, against the deceitfulness of sins and vain 
hopes, with which many were deceived, there being no 
truth in them. So that if we have the grace of God, 
let us shew it in those things, in purity, meekness. If 
any be wise, let him shew it in meekness of wisdom, 
let us shew it in goodness, that is, in being good to 
and seeking the good of others. A good man must be 
a common good in righteousness and truth. 

Ver. 10. Proving iihat is acceptable unto the Lord. 

Now, the apostle sheweth how we may walk thus : 
by ' approving what is acceptable to the Lord.' The 
word proving, it signifieth to make search or trial : 
'Prove all things,' 1 Thes. v. 21. Zech. xiii. 9, 'To 
try as gold is tried in the fire.' 2. To approve, as 
we allow things of which we can say, Probatum est. 
Now, here must be meant such an approving as is by 
knowledge and practice, for else it is the way of a 
child of darkness to take the testimony in his mouth, 
and applaud it, and not be reformed by and live after 
it. And none can approve it truly, nor know it, but 
by obedience. Obey, and ' you shall Ituow my doc- 
trine is of God,' John vii. 17. The meaning is there- 
fore, you shall walk as the children of light if you 
diligently search out and practise that which is the 
acceptable will of God, Rom. xii. 2. So that here are 
two things to be marked : 

1. That we must search out and get true knowledge 
of God's will before we can walk as beeometh us. 

2. What must be the mark and white that we must 
Bhoot at in all our ways, even to please God. 

Doct. For the first, none can walk as a child of light 



that doth not get the knowledge of God's will out of 
his word. The apostle therefore, before he prayeth 
that the Colossians might ' walk according to God,' 
doth wish them that they ' might be filled with the 
knowledge of God in all wisdom and understanding,' 
Col. i. 9. And in Isaiah ii. 3, the members of the 
church say thus, ' Let us go up to the house of God ; 
he will teach us his ways, and we will walk in them.' 
Ps. cxix. 9, ' How shall a j'oung man cleanse his way ? 
By ordering it according to the word.' For that which 
we do cannot be an obedience of faith, if we do not 
know it the will of God out of his word. Those who 
in a dark night will have light in their way, must follow 
the lantern ; so if we will have light in the darkness 
of this world, we must follow the lantern, even the 
light of God's testimonies. 

Use 1. Which doth teach us what is our duties in 
the whole course of our lives, to take the direction of 
the word. Men that traverse the law will do nothing 
without their learned counsel, so we should make these 
things the men of our counsel ; for we are more igno- 
rant in the law of heaven than any man can be in the 
laws of nations. 

Use 2. It doth shew that their walking is not in the 
way of the children of light, that go by no other rule 
than their own minds, that run at the very venture ; 
for such as search not the Lord's pleasure in all things 
cannot walk aright, without knowledge and acknow- 
ledging of his will ; all is as nothing, neither can there 
be love, good intention, motion of the Spirit, which 
men pretend : ' If the eye be darkness, all the body is 
dark hkewise,' Mat. vi. 23. 

Doct. The second thing is manifested by scriptures 
and examples. St Paul, setting down what it is to 
walk according to God, doth give us this rule, ' That 
we may labour to please him in all things ;' and, 
Eom. xii., setting down a good conversation, he bid- 
deth us ' prove what is the acceptable pleasure of God.' 
And thus Paul, 2 Cor. v. 9, 'I ambitiously covet, 
whether living here, or dying, to please God.' And 
Hezekiah, 2 Kings xx. 3, ' I have walked before thee, 
doing that which was good in thy sight.' But two 
things are to be asked : 

1. What works they are that please God. 

2. How our works can please him. 

For the first, they must be works that come from a 
good ground, a heart purified by faith, and therefore 
all good works are called fruits of the Spirit, Gal. v.; 
for if they come not from the gi'ace of the Spirit, that 
tree of righteousness, they cannot be pleasing to God. 
2. They must be for the matter of them commanded 
by God, else the Lord may say, Who required these 
things at your hands ? 3. They must be done in a 
good manner, especially faithfully and voluntarily, for 
' he that will please God must believe,' and ' God 
loveth a cheerful giver ;' otherwise it is with the things 
we do as with good stufl", which are often marred in 
the making. 4. Lastly, they must be to God's glory, 



Vr.R. 11] 



BATNE OK EPHESIANS. 



321 



or done to this end, that God may be pleased. Now 
because that thoii^'h we in some measure do things 
thus, j-et our best deeds are full of imperfection, and 
we think, How should they please God, seeing that 
we are so full of weakness, and cannot do them as 
others do, much less as we desire ? The answer is, 
our works please by faith on him in whom God is well 
pleased. By faith Abel and his sacrilice received 
testimony from God. It is the sweet smell of Christ's 
sacrifice that doth perfume our sacrifices, and make 
them such with which God is well pleased, Heb. xiii. 

lae 1. Now this, that in all our course wo must 
seek to please God, doth convince many whose lives 
do spread a banner of defiance against God, they do 
nothing but that which is displeasing to him. 

Again, others do seek altogether to please men, as 
flatterers, and such who look to approve themselves 
only to man, who dare not look any way unless theu' 
patrons do favour it. 

A third sort, who, because they can live without de- 
pendence, they do not care for others, but are alto- 
gether in this, to please themselves ; for as our love 
is turned from the Creator and sot ou the creature, 
others and ourselves, so is our pleasing ; but whoso- 
ever they are that seek to please others or themselves, 
not seeking to please God, they are no servants of 
Christ, Gal. i. 10, John v. 44. 

Uxc 2. Again, it doth teach us our duty in all things 
to labour to please God. How the favourites of 
princes will labour in all things to do the pleasure of 
their lords ; how it is death to them to have the 
frown of their sovereign, as of Absalom ! So we 
should above all things seek to have the light of God's 
countenance upon us. He that seeketh to please men 
is a perfect slave, but he that seeketh to please God 
shall have freedom, comfort in everything, as David 
in dancing before the ark, and it shall have recom- 
pence with God. A cup of water given to him is not 
lost, and it shall prove to us that the grace of God is 
in our hearts when we labour to please him. 

Qiifst. But how may we know that in the things we 
do we desire to please God ? 

Ans. Three ways. 

1. He that laboureth to please God will bring 
the action of his spirit as well as his body, and will 
bewail the want of that which is, inward as well as 
that which is outward, fur ' God is a Spirit, and will 
be worshipped in spirit.' Ho/.ekiah, walking so as 
to please God, did walk in the uprightness of his 
heart. 

2. He that seeketh to please God will not rest in 
the applause of man, unless God give testimony to his 
works by his Spirit witnessing to oar spirits that he is 
pleased. 

3. He will be in private careful as well as in pubUc, 
for his God is with him alone as well as assembled 
with other. David walked according to God's heart. 
Now he did not only praise God in the congregation. 



but professed that he would walk ' in the uprightness of 
his heart in the midst of his house,' Ps. s. 1, 2. 

Ver. 11. And have no fellouship with the unfruitful 
tcorks of darkness, but rather reprove them. 

Now followeth how we may walk as children of light, 
by declining evil, touching which two duties are set 
down : 

1. That we must not have fellowship in evil. 

2. That wo must reprove both by deed and word. 
' But rather reprove them.' Which word rulher is not 
set down as making comparison, but by way of cor- 
rection, not as if this were the sense, I would not t'O 
you absolutely to reprove, but rather than to com- 
municate in them ; but this is the sense : 

If you will walk as children of the light, have no- 
thing to do with the unfruitful works of meu, corrupt 
and darkened in their understanding. What said 1 ? 
Have no fellowship with men ? Nay, rather see that 
your lives and words convince such things. 

Voct. 1. Then we see that those in whom there is 
the light of grace and true knowledge, must not walk 
in evil works, nor communicate in them. For what 
agreement hath light with darkness ? 2 Cor. vi. 14. 
And this is true religion, to keep ourselves unspotted 
of the world, James i. 27. Seeing the night is past, 
and the day come, walk not in chambering and wan- 
tonness, &c., Kom. xiii. 12. 

Now this hath four branches to be opened. 

1. Not to have fellowship in sin is not to be au 
agent in sin, in whole, alone, or in part with others, 
neither in greater or lesser measures to live in it. 

2. Not to be accessor}' unto the sins of others, as, 
(1.) Bj' provoking to sin, as many will stir up lust 

in others, provoke them to drunkenness, blow the coals 
of their choler, though that they themselves will not 
be overtaken these ways. Now this that we cau.se 
another do is om- sin, and maketh us sinners in worse 
degree than those that do commit it ; as the devil 
tempting om* first parents, was deeper in the sin and 
judgment than them, for ringleaders in sin must be 
ringleaders in judgment. 

(2.) By commanding, for he that doth command 
this or that, though another do it, he is the chief 
ofl'ender. Thus David murdered Uriah. 

(3.) By counselling, as in the 2 Sam. xiii. 5, Am- 
non's friend Jonadab : for the devil hath novices and 
doctors in his school. Such are they that can read 
lectures of wickedness. 

(4.) By consenting, as Ahab, 1 Kings xxi. 19, 
' Hast thou killed and taken possession?' Though he 
had not killed, but because he consented, and could 
see Jezebel do the deed, it was his sin. 

(5.) By carelessness to prevent sin, for we are not 
to~ say as Cain, ' Who hath made us our brother's 
keepers ?' but we are to ' watch one over another,' to 
'consider one another,' to ' exhort,' to ' provoke ;' for 
neglect, when Achan sinned, all Israel is said to sin, 

X 



322 



BAYNE ON EPHESIANS. 



[Chap. V. 



Josh. vii. 1, and were the whole body of them pun- 
ished. 

(6.) By not repressing sin when it is entered. Thus 
Eli's children's sin is made Eli's sin, 1 Sam. iii. 13. 

(7.) By applauding sin, Kom. i. 82. This abetting 
of sin doth wrap us in the guilt of it, and maketh us 
subject to that woe : ' Woe to those that call evil good, 
that strengthen the arms of the wicked.' 

(8.) By not testifying against sin, Lev. v. 1. 

3. Not to have fellowship with sin bindeth us to 
' avoid the appearance of evil,' 1 Thes. v. 22.! 

4. It doth bind us not only to abstain from it, but 
to turn from it with detestation ; for he that is not 
against sin, so far forth as he is not against it, is with 
it, and the soul hath no feet but the afi'ections. If it 
will come to a thing, it will joy in it, love it, hope, &o. 
If it go from a thing, it will fear, hate, as these Ephe- 
sians did, who hated the works of the Nicolaitans, 
which it may be well the apostle biddeth them here 
have no fellowship with. Thus David wept rivers of 
tears, Hezekiah rent his clothes at Rabshakeh's rail- 
ing, and Lot vexed his soul. Now the use of this, 
that we that are enlightened, and sanctified, mi st have 
no fellowship, &c. 

Use 1. It doth convince such to be no children of 
light that walk in the works of darkness, as many do. 
The bottomless pit cannot afford more profane persons 
than many among us ; but it doth principally check 
the best of us, who, when we consider how much this 
doth enfold, not to have fellowship with the works of 
darkness, may see how that pitch doth cleave to us, 
and beg of God pardon for our secret sins. 

Use 2. And it doth teach us what we must aim at, 
even to keep ourselves unspotted by avoiding evil, the 
appearance of it, by having it in detestation. For the 
beams of the sun, though they should shine on the 
dunghill, yet they do not mingle themselves with any 
filthinesa. So must we, and Christ hath for this pur- 
pose prayed that we should ' not be taken out of the 
world, but kept from evil.' 

Doct. 2. The second thing to be marked is, that he 
calleth the works of darkness unfruitful ; which doth 
teach us, that the ways of sin bring no good to those 
that walk in them. ' What fruit have ye in those 
things whereof ye are now ashamed?' Rom. vi. 21. 
Sin ' bringeth forth fruit unto death,' Rom. vii. 5. 
How can those that are darkness bring forth any good 
frnit ? for we ' gather not grapes on thorns, nor figs 
on thistles.' To consider it more particularly, those 
that are changed are trees of righteousness, and they 
bring forth fruit pleasing to God, fruit to men, to them- 
selves. Now, on the contrary, look at the works of 
unregenerate men, they do dishonour God, they do hurt 
their neighbour, for sin is a universal unrighteousness, 
everywhere wronging man ; and thirdly, they do breed 
themselves all misery in this life, shame, sickness, 
poverty, &c., and endless misery in the life to come, 
so that they may well be said unfruitful. 



Use 1. Wherefore let not men think that their sin- 
ful courses are good to them, profitable, full of plea- 
sure, for the end of that pleasure will sting like a 
cockatrice, and the profit that sin bringeth shall prove 
like the manna, Exod. xvi. 20, it rotted and came to 
nothing. Sin is a baited hook, it shews meat and 
covers murder. 

Use 2. It must make us avoid sin as hurtful to us ; 
do with sin, as we do with crafty brokers, we will not 
talk with them, when we know we cannot speak but 
they will have us at advantage. So we must stop oar 
ears against the syren-songs of sin, not meddle with 
the least, seeing the devil useth by little sins to bring 
on greater, as wood- cleavers by little wedges make way 
for greater. 

Use 3. This consideration may make us never won- 
der at that abundance of sin ; it is an unfruitful thing, 
and evil weeds grow apace and come up thick. 

Doct. 3. Now the third thing followeth, viz., that 
such who walk in light must reprove and convince 
those that walk in evil. But it is a question what 
manner of reproof is here to be meant ; some say, that 
only which is in the light of works, not that which is 
made by word. Their reasons are these : 

(1.) Brethren only owe a reproof by word to breth- 
ren : Mat. xviii., ' If thj' brother ofi'end thee,' &c. 

(2.) This is bidden to all the chilib-en of light ; 

Now to reprove is a duty to some. 

(3.) It is bidden by the heathen. 

Now they are dogs and swine, therefore not to be 
rebuked by word. 

(4.) Works are rebuked with works, persons with 
words. 

Ans. 1. Rchiike thy brother, therefore rebuke not one 
out of the church followeth not ; no more than love 
thy brother, therefore love no other. 

Ans. 2. We must distinguish of rebukes. Some are 
parts or preparative to censure ; now these belong not 
to our laws. Some are offices of love which we only 
intend for convincement ; now these are common to 
all that go astray. 

2. We say that every one is bound (circumstances 
considered) to this duty. 

8. Heathens out of fellowship of the church, are not 
dogs and swine in the strict signification ; in a large 
they are, as Christ said to the Canaanitish woman, but 
in a strict sense, he is a dog that hath left his evil way, 
and wilfully retumeth to it. 

4. Works as well as persons are convinced with 
words ; understand, therefore, that such as walk as 
children of light must every way rebuke the ways of 
sin. 

Reason 1. Because we owe love to those without, 
and ought to pray for them, and therefore by propor- 
tion use this or any such mean when it shall be be- 
hoveful. 

Reason 2. Not only works, but words, are a piece of 
our Christian walking. 



Veu. 12.] 



BAYNE ON EPHESIANS. 



Reason 3. St Paul referreth tbis, Philip, ii. 15, walk 
in the midst of a crooked goneratiou, not only shining 
as lights in works, but holding out the word, viz., as 
amongst yourselves, so before them, so far as j'ou pro- 
fane not a holy thing. 

Bmson 4. We cannot else have no fellowship with 
them, for sometime not to testify against sin in word, 
maketh us accessory to sin, Lev. v. 1. 

Reason 5. Lastly, the state of them was not as ours, 
that all in a family, town, and nation did profess the 
same, but one somewhere gathered, all the rest of the 
household without ; the wife taken, the husband re- 
fusing the fellowship of the church. Now it is unlike 
that these (called to grace) could keep silence in words, 
and see the ways of men so near them, never labouring 
to convince them even by Christian reproof. Such 
therefore as are the children of light must every way 
reprove the works of sin. Thus the lives of them have 
done, as Noah in his obedience is said to condemn the 
world, Heb. xi. 7. David by his innocent life did con- 
vince Saul, and gain himself a good testimony from the 
mouth of that tyrant, 1 Sam. xsiv. 18. So the apostle 
saith, that to do good instead of evil, it convinceth and 
maketh the enemies of grace to blush, it ' heapeth 
coals on their heads,' maketh their cheeks glow with 
penitent shame. For the truth, and so every virtue, 
doth shew itself and detect the contrary; and Christians 
must in word reprove, Levit. sis. 17, when it is fit, 
in meekness, wisdom, and love. 

Use 1. Now this doth shew us how we must labour 
to walk, viz., letting grace so shine out in our course 
that the wicked may see the wickedness of their ways. 
Would you know how '? If you live with those that 
are covetous, you must ' have your conversation with- 
out covetousness,' Heb. xiii. ; ' seek heavenly things,' 
and you have rebuked them. If you are amongst those 
that are intemperate, you must use sobriety ; if you 
be with those whose tongues are ever running idly, 
you must keep silence, or speak the words of wisdom ; 
if you meet with a furious man, use meekness ; if with 
merry companions, keep but your countenance with 
Christian gravity, and they are checked ; and if you 
will walk as children of light, you must sometime con- 
vince in word the evil you see in men. If you should 
see a beast straying, would you not set it right ? If 
a blind man missing his way, would you not warn him? 
Will you see men in the broad way to destruction, and 
ever keep silence ? 

Use 2. It doth reprove our walking, as not in light, 
when wicked ones can take pleasure in us, and wish 
no better companions ; for if our ways were not like 
theirs, it would so sting them that they would not en- 
dure us ; but our deeds are like theirs, and our white 
livers, whatsoever we see and hear, dare say nothing. 
We think sometime the persons_ have no reason, can- 
not conceive if we should tell. 

Sometime, what is it to us ? We shall answer for 
ourselves ; what should we procure ourselves causeless 



hatred, we should but make them worse. With looking 
at such clouds and wind, we neither sow nor reap. 

These are reasons which lack of love breedcth ; for 
who ever, when any member of the body is amiss, heard 
the head say. Why, let it look to itsulf; poradventura 
j-ou shall but hurt it, let it alone ; I should make my- 
self unnecessary trouble, the fellow-member of that 
body. Or if we do speak, it is in such a merry care- 
less sort, that it nothing moveth, and therefore they 
are well pleased in us. 

Nay, where our lives should reprove the carnal sort, 
now they can justify themselves from our precedents. 
If one would be proud, look at such men, they let 
their children go thus or thus ; if voluptuous, such a 
man would have been as merry as need to be. Our 
lives, which should feiTot them from their dark corners, 
are become burrows which they take for their shelter. 

Use 3. It letteth us see what maketh tbis great fray 
in the world betwixt God's childi'en and worldly ones, 
they nickname these, persecute them so far as they 
dare. Why '? Because that the lives of the godly do 
control them, this is it that breedeth the hatred, great 
estrangement ; for so Christ teacheth, John iii. 20, 
' Every one that doth evil hateth the light.' Why 
cannot the wicked endure the light ? It reproveth his 
works. This maketh him hate the godly ; a wicked man 
will have no acquaintance with him : Prov. xv. 23, 
' A scorner hateth him that reproveth him, he will not 
come to the company of the wise;' Isa. xxix. 21, the 
people would bring one in compass of law for a word 
of rebuke. Let none rebuke (saith Hosea) this people 
as they that rebel against the priest. This reproof 
that the life doth give, made Cain so hate Abel, that 
he could not cease till he had stabbed him. St John 
saith, the cause was, because Abel's works were better 
than his ; for light doth so rub the gaUs of their con- 
sciences, that they cannot but fling out ; this check 
being as painful to their festered souls as the rifling of 
sores is to a wounded body, in which men often cannot 
hold patience. 

Ver. 12. For it is a shame even to speak of those 
thiiigs uhich are done of them in secret. 

Now foUoweth the reason why we must have no 
fellowship with them. That which is shameful to speak, 
must much less be done. The words are easy, only 
in secret here signifieth out of sight of all, having none 
present they need to care for. 

Two things are here to be marked. 

Doct. ] . That Christians must shew a holy shame- 
faceduess in their speech. The apostle, as blushing, 
doth decline the very name of vices in which the 
heathen hved. There is a holy bashfulness which 
doth not become women and children only, but all of 
us : Heb. xii. 28, ' Let us have grace with reverence,' 
that is, with bashfulness and fear, to please him. 
Now this virtue, as in action, so in speech, it doth shew 
itself, causing ua name unhonest things, things that 



32-t 



BAYN'E OK EPHESIANS. 



[Chap. V. 



are uncleanly, though without moral dishonesty, 
decently ; as the matter of easement, the Scripture 
calleth it the covering the feet; the mutual benevo- 
lence betwixt men and women, knowiug one another; 
so notorious things, as blaspheming, is intimated by 
the contrary word of blessing. So sometimes it shew- 
eth itself in concealments, as here itmaketh their sins 
dumb matters, that were not to be named amongst 
ChristianSi 

Use 1. Which doth rebuke that shamelessness in 
many who can speak, nay, do things never so broad, 
without blushing, of whom we may truly say. Void of 
shame, void of gi'ace. 

Use 2. It doth teach us, that we must shew modesty 
in our speech, and us ministers especially. We must 
not, in reproving sin, take the liberty of the stage 
rather than the pulpit, in the deciphering of it, de- 
filing oui- o^-n tongues, offending the ears of others, 
and teaching men further knacks in sin, which we 
labour to suppress. Yet, though we are bound always 
to this modesty, we must not think that it doth always 
tie us to pass the names of sin with silence ; for the 
dumb sin in this place named, Saint Paul doih name 
to the Romans, ' They left the use of the women,' &c. 
' Know ye not that buggerers shall not enter into the 
kingdom of God ?' For where never so filthy sin 
taketh place, there it must be named ; neither can they 
be oflended at the naming of it that live under the 
stench of the thing itself ; neither can the naming 
there teach sin, where it is too frequently practised 
already. 

Men must be so indulgent that they must not regard 
the ignorant niceness of many who cannot endure such 
things uttered as the text of Scripture itself doth not 
abhor fi'om. 

Doct. 2. Mark from this verse what is the guise of 
evil doers ; they love secresy, and to make all hid 
before they go about their business. Sin loveth 
corners : John iii. 21, ' He that doeth evil hateth the 
light ;' a man that is about any open evil laboureth to 
hide himself from God, his own conscience, and the 
presence of men. The atheism in the heart shutteth 
out any serious consideration of God's presence : Ps. 
X. 11, ' He hath said in his heart, God hath forgotten, 
he hideth his face, he will never see it.' Job xxii. 13, 
' How doth God know ? Can he judge through the 
dark cloud ?' 

1 Again, a man, by sinning against the hght of his 
conscience, doth lash the eye of it stone blind ; and 
for men, he will avoid their presence well enough, if 
they be such that he suspeeteth any reproof from them. 
Thus the practices against magistrates, how secretly 
are they carried. Plots of murder, like Cain, he got 
his brother into the field alone. Of adultery and theft, 
both in secret. Job xxiv. 14, I.t. Of false witnessing, 
for these tale-bearers, that like pedlars walk with their 
merchandise, they will tell you a thing, but you shall 
promise them to say nothing. 



For besides, that many sins could not without 
secresy take efl'ect, ' for in vain is the net spread which 
the fowl discemeth,' Prov. i. 17, and that many are 
dangerous ; all sin hath shame, and feai- of it, for a 
companion. Again, sinners would sin with delight to 
themselves, which they cannot do till the coast be 
clear, that there is none to control them. And this 
is the property of sinners about anything that is evil, 
unless it be masked with appearance of good, or un- 
less they be grown to Sodom-like impudeucy, that 
they have brazen foreheads and harlots' faces, not car- 
ing what they do. 

Use 1. The which practice letteth us see the folly 
of sinners, for they think all sure, and none seeth 
them when they dance in a net ; seen of God always 
(for shall not he, that giveth thee an eye and discerning 
spuit, see ?), and oft of men. But you that think all 
well if no man see you, what a madness is this in you I 
What a foolish thief were that, who, hiding a thing 
from his fellows, should think all well though the 
judge looked on him I Woe to them that say, None 
seeth us, and play. All hid thus : Isa. xxix. 15, 
' Woe to them that seek deep to hide their counsel 
from the Lord, and theu- works are in the dark, and 
they say. Who seeth us ? and Who knoweth us ?' 
' Everything secret shall be manifested.' 

Use 2. It doth give us occasion, seeing that sinful 
works love secrecy, to suspect those things which we 
dare not do nor speak, but in secret. We are about 
things, if such a one come, all under board. Though 
there may be a secresy in preventing oli'ence, yet this, 
that Cometh with a shame, that such and such should 
take us napping, doth testify that we are ill occupied, 
or condemn ourselves in that we do ; so those words 
that we will not speak, unless one will say nothing, 
they are commonly sinful words. The righteous man 
is in his way bold as a lion, he seeketh not to shroud 
himself in such clouds of darkness. 

Ver. 18. But all tlilniis thai are reproved are made 
manifest by the litjlit : for uhatsoever doth make mani- 
fest is Vuiht. 

Now, he sheweth why we should reprove them : for 
' all things when they are reproved are made manifest ;' 
for the nature of light is to make things manifest, or 
that which maketh things manifest is light. ObseiTe, 
then, 

Doct. What fruit it hath, to witness against evil in 
word and deed ; it bringeth men to the sight of their 
sin, or maketh a discovery of sin, which is a step to 
salvation. The power of reproof is set down, 1 Cor. 
xiv. 25 ; and Solomon calleth reprehension a thing 
that giveth hght : Prov. xv. 31, ' The ear that hear- 
eth the reproof of life, abideth among the wise.' For 
an holy life, such is the power of it, that it driveth 
sinners to admiration, and gaineth them without the 
word, convincing them that they are in an evil way, 
and making them see that which is acceptable. This 



Vlr. 1 k] 



BAYXE ON EPHKSUNS. 



325 



is a great benefit; for sins discovered are not so dan- 
gerous; as rocks, which hang like mountains before 
the mariners, are not so fearful as those which lie so 
covered \Yith shallow waters that they cannot be dis- 
cerned. 

Use 1. The which should make us in love with these 
things, to be every way reproved. We love them that 
do Innce us and bind us sometime, and give us sick 
physic, and count it mercy in them ; so we should 
count these things, even to bo reproved, mercy, for it 
is helpful to the soul ; we should delight in their com- 
panies that we may find it : ' The ear that hoareth 
reproof bringing life, will lodge with the prudent,' 
Prov. XV. 81. 

Use 2. And it must make us, if we would have those 
we live with see their evil, that they may return and 
be saved, we must so live and so speak that their 
course may be reproved. If you should spy diseases 
deadly, growing on your wives or children, should you 
not tell them, you should murder them. So j-ou 
shall be soul slaj"ers, if }"ou do not open such diseases 
in their souls, the end whereof will be destruction. 
Do not for your ease in the flesh partake in their sins, 
saying, there will bo no quiet else ; this is to draw a 
cuitain, that they shall never see what hearts they 
have, till there be no place for medicine. 

For that ultich doth make lltiiii/s iiiiiiill'est is lUjUt. 
The reason why we were to reprove went before ; now 
followeth the proof of either thing set down. 

1. Of the latter, that they are manifested of light. 

2. Of this, that this light shineth by means of re- 
proof. 

The latter is proved from the nature of that which 
must make manifest, it must be light ; the former is 
proved thus, that God himself, by passing reproof, 
doth let the light of Christ shine to us, therefore re- 
proof hath light going with it, whereby things are 
manifested. 

Docl. The first doth lot us see what is the nature 
of light, whether of good example or doctrine, it doth 
reveal the things where it cometh, which before are 
hidden. For light doth not only comfort, the light of 
the eye, the rejoicing of the heart, nor direct, but 
maketh discovery of things which in darkness are not 
discerned, as if there were twenty things in a dark 
eonier which one could not see, bring a candle, all 
are discerned ; so the dark corner of the conscience, 
which is dark and sluttish, bring the light of the word, 
of a holy conversation, to shine to it, and the secret 
tilihiness will be manifested. 

Quest. Why, then, do mnny remain wilhout light? 

Ai's. 1. All wicked ones are not without light, but 
some have so far light, that they are condemned in 
their consciences. 

Ans. 2. Many remain blind, because they keep their 
eyes shut and will not see by the light. 

Use. 1. This doth shew the cause why the wicked do 
so malign the light, because it is a tell tide, which 



telleth their consciences such things they would not 
hear. 

Use 2. And why the godly do rejoice in it, because 
that their works are not checked, but manifested to 
their praise : John iii. 21, 'He that doth truth com- 
eth to the light, that his deeds may be made manifest 
that they are wrought in God.' 

Ver. 14. Wherefore he sailh, Airnke, thou that steep- 
est, and arise from the dead, ami Christ shall ;iire thee 
liijht. 

The sum of this verse is, an exhortation with a 
reason ; and the scope of it is, to call us from our 
sleep and death, to partake in the light and Ufa of 
Jesus Christ. ]?ut the coherence and words are full 
of difticulty. The coherence is taken three ways. 

1 . That the apostle doth here prove out of the Old 
Testament, that they who are light in the Lord must 
walk as children of the light. But then the apostle 
would have told ws what Christ had done for them, 
not what he would do. 

2. Some refer it to this, that ' light maketh things 
manifest.' But then, what needeth the apostle bring 
out this form of solemn reproof, if ho would shew 
that Christ, who is the true light, did make things 
manifest. 

3. The best reference of this therefore, is to the 
matter of the verse before going. Reproof hath going 
with it manifestation, therefore reprove. How is this 
proved ? God himself rebnketh the world of sin, and 
with passing reproof doth send light forth. 

Now for the words : 1. We must seek who, and how 
he speaketh. 2. What is meant by sleep and death. 
3. What is the diflcrence betwixt anake and arise. 
For the first, ver. 10, what is acceptable unto the 
Lord. He sailh, he answereth, it can be conceived 
but four ways : 

(1.) Either in some express Scripture, which it is 
not found, or by personal speech before this not re- 
corded, as Acts XX. 85, Christ said, ' It is better to 
give than take.' 

(2.) But this is not to be granted, because the 
matter of this is everywhere written, it being the sum 
of the gospel, repentance from dead works, and faith 
on Christ. 

(3.) By assistance, as Acts xvii. 80, ' God now ad- 
monisheth every one to repent;' he whose Spirit rather 
spake in them, as Christ saith, than they themselves. 
Or, 

(1.) All abroad, not in any one place of the Scrip- 
ture written. And either of these senses is safely 
taken. 

2. Sleep and death signify one thing, viz., the 
spiritual sleep, which is not an image of death, but a 
true spiritual death. There are three sleeps ia 
Scripture. 

(1.) Of nature ; so Eutychus ' fell into a deep sleep,' 
Acts sx. 9. 



326 



BAYNE ON EPHESIAVS. 



[Chap. V. 



(2.) Of death ; so it is said, ' They slept with their 
fathers,' 1 Cor. si., ' many sleep.' 

(3.) Of the soul in sin: Rom. xiii. 11, 'Now it is 
high time to awake out of sleep ;' 1 Thes. v. 6, ' Let 
us not sleep as others do.' This is here meant; a 
sleep and death which doth gi-ow upon the soul from 
hence, that the good Spirit of God is separated from it, 
which worketh all life, sense, and motion in us. 

3. For the third thing, awake and standing up differ, 
being one thing in the degree. Awake is to break off 
sin by repentance, to get grace in us ; to stand up is 
to exercise this grace, and watch against sleepiness. 
The sum, therefore, of the words is this : 

I bid you reprove the works of darkness, for re- 
proving doth make them manifest, both which I say 
not without good reason, for God himself doth reprove 
in his word the world of sin, and by reproving, con- 
vey eth into them the light of Jesus ; for the Lord doth 
call on us as who are dead asleep in our souls, and 
biddeth us shake off our sins, get grace, and work the 
works of it. And lest we should say. It is in vain to 
speak to deaf men, much more to dead men, God doth 
shew us Christ, who is the true Hght and life, that 
enlighteneth and quickeneth us that look to him. 

Here, then, are three things to be opened : 

1. What is our estate in which we lie by nature. 

2. What is our duty. 

3. What must excite us hereunto. 

Doct. For the first, we are all of us dead sleepers, 
or compassed in part with a spirit of slumber. Men 
by nature are ' dead in sins and trespasses,' Eph. ii. 1. 
The Lord's people are often asleep, though his work of 
grace is in their heart : Cant. v. 1, 'I sleep,' saiththe 
church ; Eev. iii. 1, the church of Sardis ' had a name 
to live, and was dead.' For the opening of it, these 
two things are to be marked : 

1. What this sleep causeth in the unregenerate, and 
in God's children. 

2. What doth cause it in the one and other. 

1 . For the first, it causeth in the unregenerate two 
things : 

(1.) A loss of all spiritual sense and true discerning, 
Eom. xi. 8. Yon may see how the spirit of slumber 
worketh no true sight, no^hearing ; they cannot taste 
that which is sweet as a honey comb ; no feeling, even 
as men asleep see not, hear not ; put things in their 
mouth, they taste not ; let them have never such dis- 
eases, they feel them not. 

(2.) It doth cause the fancying of things that are 
nothing so : Rev. iii. 17, ' Thou sayest, I am rich, 
and have need of nothing, and knowest not that thou 
art wretched and miserable, poor, and blind, and 
naked.' So natural men think that all is well with 
them, and have dreams of golden mountains, when 
they are most miserable. 

2. In the godly it doth, 

(1.) Shew itself in cooling their graces. This is a 
peal to bed, as toward night a damp cometh upon the 



spirits, they lose that activity they had, and this is a 
forerunner of sleep. 

(2.) It maketh them nap in lusts ; sometime they 
nod into wrath, intemperance, covetousness, &c., and 
that either of infirmity daily, which is rather a winking 
than sleeping, or of presumption, as David, which 
maketh the sleep of more continuance. 

(3.) If the devil cannot thus rock us asleep, yet he 
will get us napping in unfruitfulness. 

(i.) If we look toward God, he wiU get us rejourn 
it, and be full of dilatory pleas. 

(5.) If we will set on doing things, he will cause us 
do coldly with indevotion, like men that do things 
and give answers when their hearts are asleep within 
them; as the church sought Christ, but on her bed,' 
Cant, iii., which noteth not her diligence but drowsi- 
ness in seeking, as the event sheweth, for the devil 
will rather play any game than shut out with us. 

Now for the cause in the unregenerate, it is their 
reigning sin which doth cause a total obstruction of 
the spirit of sense and motion. In the godly it is the 
relics of flesh which lust against the spirit. Gal. v., 
and draw us to intermeddle too far, and fill ourselves 
with the profits and pleasures of this world. For the 
S-'ripture coupleth sobriety and watchfulness ; so this 
repletion causeth sleepiness, as in the body, when the 
belly is full, the bones would be at rest. 

Use 1. This, therefore, may convince ns how that 
all of us are sleepers. If bills should be brought in, 
none of us would be forth ; which doth let us see, 

1. How dangerous our estate is that sleep com- 
passed with chains, and enemies that seek to devour us. 

2. How helpless the natural man is, that he hath 
no power to help himself, no more than one can call 
himself from death to Mfe. 

Quest. Why doth God then bid us awake and stand up ? 

Ans. 1. Because he may. I may ask that which 
is owing me of a bankrupt. 

Ans. 2. God's privilege is to call the things that are 
not as if they were. His word is a creating word. 

A ns. 3. Because though we cannot of ourselves, yet 
when his effectual call cometh to the heart, we can 
awake and stand up, as if one should bring fire and 
bellows, and blow at a bundle of sticks, and say. Burn, 
though they have no power of themselves, yet so soon 
as this is done, they can do it ; so the coal of grace, 
being blown up by the Spirit, breaketh out into a flame. 

2. It letteth us see that we need not wonder that 
sinners can go on so contentedly, for sleeping is an 
easy trade, but the end of it is death. Men stung of 
asps and of the serpent both sleep, but to death both. 

Doct. For the second, this is our duty, to awake and 
rise up. For this, God's commandment bindeth all 
those that have lived in impenitency and spiritual 
death. Now God admonisheth to repent ; though he 
say not, Come up, Lazarus, yet that in John v. 25 is 
true, he speaketh to sinners that stink in the death of 
sin, and they rise and live ; and as for ns that are 



Ver. 15.] 



BAYNE ON EPHESIANS. 



327 



bis own children, he calleth at oar door likewise : 
Cant. ii. 10, ' llise up, my love ;' and Cant. v. 6, ' I 
rose up to open to my beloved,' &c. Rev. iii. 2, ' Bo 
watchful, and strengthen the things that are ready to 
die ;' ' I stand at the door and knock ; if any man 
he ir my voice and open the door,' &c. 

Quest. But one may ask what this duty doth enfold ? 

Ans. 1. That we break off our sin by repentance, 
for the matter of sleep it is this repletion of lust. 

Ans. 2. We must get grace, spiritual senses and 
power of grace, which doth make us fit to work the 
works of God. Thus in natural awaking, 1, the matter 
of sloi^p is dissolved ; 2, the senses and power to move 
doth return into the members ; this order is set down 
2 Tim. ii. 25, 26, 'God giveth repentance;' 8, Men 
do avayrtfiiv, ' awake out of their drunken sleep.' 

Ans. 3. Men must exercise these graces, bring their 
faith, make it lay hold on the promises : 1 Tim. vi. 
12, ' Fi;^ht the good fight of faith, lay hold on eternal 
life.' Bring the eye of hope, make it still be in heaven, 
whence comelh their help. Look for the accomplish- 
ment of God's words, as the watchmen do fur the 
dawning ; exercise the care of the heart, and say, 
' Speak, Lord, thy servant heareth.' Shew the dili- 
gence of love in the work of it, 1 Thes. i. 3. Till men 
come to this, they are not well awake ; as a man that 
lieth stretching and turning in his bed, Prov. vi. 10, 
is still a sleepy sluggai-d till he hath awaked himself, 
got up, settled his clothes, and set bis hand to some- 
thing: 2 Tim. i. C, 'Blow up the grace of God;' 
Rev. iii. 2, ' Awake and strengthen that which is ready 
to die ;' and St Peter saith, 2 Peter i. 5-8, that those 
in practice must join faith, virtue, knowledge, &c., that 
will be kept from idleness and unfruitfulness, which 
are branches of spiritual slumber. 

Alls. 4. Lastly, we must watch against sleepiness, 
1 Peter v. 8, 1 Thes. v. G. Besides, the phrase signi- 
fieth an exciting to the prompt and constant perform- 
ance of anything. 

Use. Now, then, we must be exhorted to shake oflf 
all slumber. If God should call the bills, who should 
not be in for sleeping, sometimes winking in unfruit- 
fulness, sometimes napping in lusts through weakness, 
Eometimes without life and power. Now let us con- 
sider how odious it is to God, as vinegar to the teeth, 
or as smoke to the eyes : ' Cursed is he that doth the 
work of the Lord slothfuUy.' How hurtful to our- 
selves, for that which is halting will quite go forth, if 
it bo not reformed. What pains we take for the things 
of this e.irth 1 What comfort it is when our conscience 
can give us testimony of striving, though with much 
discomfort. Say, therefore, Lord, draw me, and I 
will follow. Think that spoken of God, ' Seek my 
face ;' say, ' Lord, I will seek thy face.' 

Doct. Now followeth the third, viz. that this must 
move us, because Christ with helpful grace is present, 
and will make himself known to us. Repent, for the 
kingdom of heaven is at hand; Christ the Melchisedeo, 



who will by his Spirit free yoa from bondage, and bless 
you with righteousness, peace, and joy, is at hand. 
I knock, open. Why ? If any open, I will come in 
and sup with him. 

lieason 1. And, first, this reason doth persuade us 
by the equity of it ; for is it not meet that if the King 
of glory give warning of bis presence and being with 
with us, we should open to receive him ? 

lieasoii 2. From the possibility of it ; for this doth 
shew us where is our strength to do that which we are 
called on, Christ shall give Ught. 

lietison 3. From the profit and pleasure of it ; for 
this is a brief that enfoldeth all, besides to have God 
lift the light of his countenance upon us : Num. vi., 
Ps. iv., ' Lord, lift up the light of thy countenance on 
me.' This clause doth open three things : 

1. That men who will not awake are now without 
excuse, guilty of their own destruction ; for as if one 
had a lethargy, if I should say. Be whole, such an one 
will certainly heal you, if they would not go to the 
physician who is able and willing to heal them, do 
they not call on themselves wilful destruction ? 

2. This letteth us see how great indignity we proffer 
unto Christ, for he biddeth us awake, telleth us he 
will help us, and come and dwell in our hearts. We, 
like Nabals, will not yield him entertainment, will not 
come forth of warm nests. This is the state of God's 
people, Cant. v. Now what disloyalty were it if the 
king should bid men prepare, he would be with them 
at such a time, and men should sleep, taking no notice 
of his gracious warning ! So much more if the King 
of glory, the Lord Jesus Christ, call on us, and we 
snort or slumber, put ourselves in no readiness to en- 
tertain him. 

8. It letteth us see where is all our help and suffi- 
ciency, in this that Christ will do, ' Awake, Christ 
shall give you light.' We feel slumber, it maketh us 
we cannot see, hear, taste, slothful ; we cannot go in 
the way of the commandments. Where is our help ? 
Christ is the light and life, that quickening Spirit ; he 
is the eje of the blind, the foot of the lame ; he maketh 
the lame leap hke a_hind, and giveth eyes, openeth 
ears, &c. 

Ver. 15. Take heed therefore that ye walk circum- 
spectly, not as fools, but as icise. 

Now the apostle cometh to a new precept. The con- 
nection of it is to be marked in the word uherefore, 
which especially hath reference to that, partake not 
uith them, but rebuke them rather; for this precept is 
the way to perform that. The matter which first is 
set do\>'n, walk circiimspecilij, i. e. exactly, accurately, 
1, Is either expounded, walk as wise men should walk; 
or ampUfied, as I take it, first, from the reason bind- 
ing to it, for this particle as (like to the Hebrew) 
doth not always make comparison, but sometime 
render a reason. 2. It is amplified from an effect that 
testifieth of a circumspect conversation, redeeming the 



3-28 



BAYXE OX ErHESIAXS. 



[Chap. Y 



time, that is, foregoing anything, rather than letting 
go an occasion of well-doing, which hath his reason 
set down, because the days are eiil. 3. He doth am- 
plify this u-alk circiiwspectly from the means of attain- 
ing it, which is the knowledge of God's will revealed 
in his word. 

Docl. Now, first, we see, what is the duty of us all, 
to be precise and careful ia our whole conversation. 
' Walk exactly ; ' we must not live wittingly in any 
kind of evil, anj- degrees, any occasions, any appear- 
ances, but, as the Lord spcaketh, follow him exactly, 
neither turning to the right hand nor left. Thus Paul 
walked exactly, as he wiluesseth of himself, Acts 
xxiv. 16, ' I have endeavoured always to keep a clear 
conscience both before God and before men ; ' thus 
Zacharias and Elizabeth ' walked in all the command- 
ments of God without reproof,' Luke i. 6. For that 
must needs bo exact, which all of it must be drawn by 
line and rule, as the lives of Christians must : ' So 
many as walk after this rule,' Gal. vi. Now it doth 
enfold three things : 

1. That we walk avoiding every extremity (both 
the right and left) ; for this circumspection doth keep 
us, that we fall not into one vice while we fly another. 

2. Walking cautelouslj', that we be not deceived 
with false colours, for the devil doth sometime dye 
vice in the colour of viitue. 

3. Walking providently; for he that walketh cn-- 
cumspectly must be double-faced : he must not only 
see the things present, but have eyes behind, eyes to 
look before him, to procure and provide good things, 
to prevent evil, impediments to good. 

And there is great reason why Christians should 
walk thus exactly : 

Reason 1. The way they are to walk in, it is a 
strait way, steep, having fearful downfalls, narrow. 
Such as have seen narrow, dangerous, chlfy ways, 
may conceive the comparison. Again, if one should 
walk amongst nets and snares, had he not need of cir- 
cumspection ■? Now, what is this world but a place 
full of lime-twigs, which the devil layeth, that he might 
bring us to destruction. 

Reason 2. Our own estates ; we are hectical per- 
sons, always more or less in an ague. Now little errors 
iu such persons breed great hurts and distempers. So 
sin, if we begin with / know not the man, it will come 
to forswearing. 

Reason 3. Circumspection is required in regard of 
others, that they who watch our halting may have 
nothing against us, that we may oftcnd none ; for om- 
lives and words must give a rebuke. Now, if our- 
selves be uucu-cumspect, we shall quickly bo taken, 
and hear from them, ' Physician, heal thyself.' 

Reason 4. Again, we must give no olience : Col. 
iv. 5, ' Walk wisely toward them that are without ; ' 
1 Cor. X. 32, ' Give no oll'ence, neither to Jew nor 
Gentile, nor the church of God.' Lambs among 
wolves howling, had need to be circumspect. 



Reason 5. In regard of our God, as Moses, in Deu- 
teronomy, exhorteth, ' Walk in his commandments, 
go neither to the right hand nor left ; your God is a 
jealous God, a consuming fire.' 

Use 1. This, therefore, doth rebuke such as think 
men that are anything strait, why they are more 
curious than needeth, as do openly inveigh against a 
Christian preciseness ; who can cite their scripture, 
' Be not too wise, be not over just,' &c. ; but, though 
straining gnats and swallowing camels be naught, yet 
there is no preciseness too much in dying to sin. 

Use 2. Such as walk at rovers, even as it hitteth ; 
such as can swallow foul sins, and have no sense of 
them, as unfruitfulness, deadness, lusts of intemperance, 
fits of choler, Ac, and those that count this a yoke 
intolerable. 

Doct. The second thing to be marked is, that pre- 
ciseness in our lives is a fruit of true wisdom : ' Walk 
exactly as wise' (saith the apostle) ; if the heathen 
should give the verdict, this would prove a truth : Deut. 
iv. 5, 6, ' I have taught you statutes and judgments, 
even as the Lord my God commanded me. Keep 
therefore and do them : for this is your wisdom.' And 
Solomon everywhere doth make this the property of 
a wise man, to look to his ways : Prov. xvi. 23, ' The 
wisdom of the prudent is to understand his way.' If 
we look to particulars, we shall find that wisdom doth 
order the whole man. The heart: Prov. xxiii. 19, ' Be 
wise, and guide thy heai't in the way.' The thonyhls ; 
wisdom will not let the mind give place to idle ones, 
it wull not let us think of ourselves as wise : ' A fool 
is wise in his own eyes.' The power of reason, judg- 
ment, memonj, are all guided by this. So remembrance 
itself The u-ords are ordered by wisdom : ' The heart 
of the wise teacheth his mouth, and addeth learning 
to his hps.' The ijestures: Prov. xvii. 24, ' Wisdom 
is before him that hath understanding.' 

Concerning this wisdom we will shew two things : 

1. What it is. 

2. What are the special fruits that testify of it ; and 
so make use of the doctrine. 

1. Wisdom is a light in man : ' The wise man's 
eyes are in his bead,' such as directeth us in our ways, 
Eccles. X. 10 ; James iii. 13, ' If any be wise, let him 
shew out of a good conversation his works, with meek- 
ness of wisdom.' 

2. It doth alfect us, so move the will that it doth 
follow, for Christ maketh no true wisdom to be with- 
out doing : ' He that doth my words, I will liken him 
to a wise man ;' and wisdom is the counsellor of state, 
which is obeyed in that she adviseth, for it hath, first, 
knowledge; secondly, sweetness. As knowledge, it 
directeth; as sweet to the soul, it ati'ecteth. This is 
the most proper work to direct all the \-irtues ; taci- 
turnity, patience, sobriety, courage, all ai'e ordered by 
this. For the fruits which testify of it. 

(1.) It maketh one teachable. A fool will despise 
the wisdom of words; if one do smile or chafe, nothing 



Vkr. 1G.] 



nAYNE ON EPHESIANS. 



329 



will sink with him ; so a wise man will incline his car 
and be teachable. 

(2.) It niaketh the heart to fear in prosperity and 
in adversity : prosperity, because that extreme good 
health is tickle and dangerous ; adversity, so tar as to 
hide himself from the storm : Prov. xxii. 8, ' A pru- 
dent man foreseeth the evil, and hideth himself: but 
the simple pass on, and are pimishcd.' A fool is full 
of security, a word sutliceth the wise. 

(3.) It doth make the heart relish things to the flesh 
grievous : Eccles. vii. i, ' A fool's heart loves to dwell 
in merriment.' 

(4.) It will make us make sure work with God : Mat. 
vii. 24, 25, ' Ho builds his house on the rock,' See. 

(5.) Ho will provide for the time to come, for that 
enduring substance, Luke xvi. 3, 4 ; this was the wis- 
dom of the unrighteous steward. 

Use 1 . ^VTiich doth reprove many as unwise ; for if 
wisdom be to be measured by the conversation, we 
shall find it true, that the greatest clerk is not the 
wisest man. We must not think that knowledge of the 
letter is enough to wisdom, nay, it argucth us more 
foohsh when it is not practised. If there were two riding 
a way, where they were sure both to be robbed, the 
one heedlessly ignorant, the other well knowing of it, 
who were most fooUsh ? And we may see all of us, 
when we come so short in our conversation of that we 
know, how fur short we aro of true wisdom. 

Use 2. This must move us to seek wisdom, seeing 
that we cannot have a good conversation without it. 

(1.) By denying our own wisdom: ' Let bim that 
would be wise become a fool, that he may be made 
wise.' 

(2.) By prayer : James i. 5, ' If any lack wisdom, 
let him ask it of God.' 

(3.) By numbering our days : Ps. xc. 12, ' Lord, 
teach us to number our days, that we may apply our 
hearts unto wisdom.' 

(4.) By observing the vanity of all things, Eccles. 
i. 2. 

(5.) By frequenting the company of the wise, for 
as he that consorteth with fools will bring home the 
fool at the last, so a companion of wise men shall wax 
wiser,' Prov. xiv. 20. 

Ver. 16. Betleciniiii/ the time, because the days are evil. 

Now followeth the ell'ect that testifieth of wisdom, 
amplified by a reason : the ell'ect is this, Redeeminfj 
the time; the reason, /o»- the days are evil. 

Now, first, to open the word. This word time is 
used indiHercntly to note time in common, or most 
properly it is used for the opportunity. Now hero take 
it in the latter sense : But opportunity is general, or 
particular ; the whole course of our lives, till the 
eleventh hour be past, is an opportunity of working 
through our salvation. The particular occasions are 
such as God doth ofl'er to this or that particular duty ; 
now. both are here to be conceived. 



2. What it is to redeem the lime. Am. 1. To forego 

anything which would hinder us from taking the op- 
portunity. 2. To make it our own by using it, so 
that we recompense former unfruitl'uluess, and lay up 
a good foundation for the time to come ; as in buying 
a thing, first wo pay the price, then take it into our 
possession and use, to which this redeeming doth 
look. 

3. In clearing the reason, we must know what is 
meant by eril days. 

Alls. Days are said evil or yood, according to that 
which befalleth in them, as a yood time when matter 
of commodity or merriment is in hand, an evil lime 
when the contrary. Now the xaxla or evil of the day 
(as Christ calleth it. Mat. vi. 34), is either general or 
special. 

Generally, the shortness and manifold trouble which 
doth accompany the time of our life; particularly, 
when any special evils take place, as this must be 
understood, because it is spoken with an emiuency of 
those times. 

Now it is appai'ent that the evil stood in these three 
things : 

1. Tares of false doctrine, begun and ready to in- 
crease. 

2. In flagitious lives, such as Simon's school was. 

3. In persecutions, which were ready to grow hotter 
and hotter. 

The sum then of the verse is this : ' See that all 
the time of your Hfe, and all particular occasions, be 
carefully laid hold of by you, to work out your salva- 
tion, for the times grow more and more dangerous 
and tickle, that there is great reason to take time 
while it Irtsteth. 

Two tilings are then here laid down : 

1. That all our time, and every particular occasion, 
must be taken up to glorify God, and work out our 
salvation. 

2. That the more evils of all sorts befall our times, 
the more diligent we must bo to occupy ourselves well 
while the occasion lasteth. 

Doct. 1. Of the former. The Scripture doth ask us 
to bo careful that our whole time (one day as well as 
another, yea, every hour of the day) be redeemed, as 
the apostle here exhorteth : Heb. iii. 13, Luke i. 74, 
75, 1 Pet. i. 17, 1 Pet. iv. 2, Acts xxiv. 10, Acts 
xxvi. 7. So likewise the Lord doth charge us to take 
the occasion : Isa. Iv. 7, ' Seek him while be may be 
found ;' while you have opportunity to give alms, give 
them ; Gal. vi., ' While it is called to-day ;' Heb. iii., 
' While the light is with yon ;' John xii. 35, ' Pray in 
all opportunity;' for so time is there to be taken. And 
thus Christ redeemed the opportunity, John iv., he 
(though weary) was not careful of hasting to meat, 
because he preferred the opportunity of bringing home 
a lost sheep, and made it as meat and drink to him ; 
so he chose rather to leave his friends unsatisfied, 
than to leave his opportunity. So St Paul was ready 



330 



BAYNE ON EPHESIANS. 



[Chap. V. 



to lay down his life then, when occasion should be 
offered, not to bear a testimony to Christ. 

Oij. But it will be said, How can we spend all our 
time in seeking to glorify God, and work out our sal- 
vations, when we have many outward businesses ? 

Ans. 1. We must wisely seek to remove those 
things which do disable us, that we cannot take 
opportunities offered, nor redeem all our days and 
hours, to the glorifying of God. 

Now, these are: 1. Ignorance, many think they are 
not in so strait manner to be countable for time. 
Again, we want heavenly wisdom to discern oppor- 
tunities to this and that particular duty : whereas in 
all occurrences God doth offer us occasion of faith, 
love, sobriety, righteousness, patience, hope, thank- 
fulness, &c. 2. Slotbfulness, which maketh us not 
care for doing anything. 3. Love of fleshly liberty. 
4. Want of taste in heavenly things, for because we 
find them not sweet, that doth make us we cannot 
hold out in them. 

Ans. 2. As one must labour against these things, 
so one must task themselves daily with some good 
duties ; as prayer, meditating, reading, exhorting one 
another. 

Ans. 3. Seeing our callings and many other occa- 
sions are to be served, we must redeem the time, 
while we are in these, by doing them in obedience of 
faith, by making them instruments whereby to shew 
our love, righteousness, sobriety, &c. 

Ans. 4. We must use diaries, daily take a note how 
our time shppeth, that when we consider how unfruit- 
ful we are, as of ten, not to tithe one hour to God out of 
the whole day, that it may make us ashamed, and to 
grow more fruitful, as Rev. ii., considering from 
whence we are fallen, is a mean of repenting. Now 
this truth, that we are bound to gain our whole time 
to the glorifying of God, and to take all oppor- 
tunities; — 

Use 1. It doth first rebuke us that do not once 
consider of the gracious seasons God giveth us, that 
God may complain as he did in Jeremiah, chap. viii. 
7, ' The stork and the swallow know their seasons ; 
but my people know not the judgment of the Lord :' 
and Christ might say to us as he speaketh, ' hj-po- 
crites, can you discern the face of the skies?' So 
many wholly misspend their time, like those in Job 
sxi. 13, ' They spend their days in mirth.' Many 
that are so far from buying it out at any price, that 
they know not how they may shake their hands of it ; 
as if it were a most refuse commodity, they know not 
(as many complain) how they may pass it. Many 
again who delay, and upon never so little matter let 
go the occasion, and all of us who in our meetings, 
visiting one another, are so ill husbands of good hom-s, 
60 prodigal of nothing as of that which is most pre- 
cious. 

Use 2. It must stir us up to employ all the hours 
of our lives more fruitfully, to take every good occa- 



sion ; time and tide stay not. He that wiU not strike 
the iron while it is hot, doth lose his labour when it 
is cold. It is notable folly to sleep in harvest, Prov. 
X. 5. And in earthly things we will take the occasion 
of our gain, redeeming it with loss of pleasure, with 
rising from our tables. 

Duct. For the second thing, we see that evils must 
not make us give place to unfruitfulness, but more 
diligent in taking every good occasion. If a harvest 
day be full of clouds, and windy, men wiU not keep in, 
but work more diligently and warily. If the evil of 
sin abound, we must increase in holiness. Is it not 
enough we [see] our God dishonoured with others ? Thus 
David wept, Ps. cxix., 'Mine eyes gush out with rivers 
of tears because men keep not thy law.' Lot ' vexe 1 
his soul.' Solomon, when he saw the field of the 
sluggard, learned wisdom. If calamities be in our 
times, we have more need to draw near to God. It 
is a sti'ong thief that, cast into prison, will not cease to 
steal while he is in hold. So if God let chains of 
common calamities hang on us, it is notable lewdness 
not then to become converts ; as it is noted with an 
emphasis of Ahaz, 2 Chron. xxviii. 22, that even in 
his afflictions he ceased not to offend. Again, this 
may hence be persuaded ; the more rare commodities 
grow, the more we engross them. 

Again, the less while a thing is like to abide with 
us, the firmer hold you lay of it. Now opportunities 
in evil times are hard to come by, and not li';e long 
to continue with us ; so that as men who are at work, 
when it is now but an hour to night, they will double 
their diligence. 

Use. This therefore doth reprove those who, because 
there are hindrances and crosses, and such abund- 
ance of evil, think it a folly for them to strive against 
the stream and do otherwise than others do ; this is 
the devil's logic with which he beguileth sluggards : 
Prov. XV. 19, ' The way of the slothful man is as a 
hedge of thorns ;' Prov. xxii. 13, ' He saith, there is 
a Uon in the way.' But we must learn the contrary, 
unless we will let the devil kill us with our own 
weapons ; because men are so sensual and earthly 
everywhere, because there are so many evils and dis- 
tractions ready to take the occasion out of our hand, 
therefore we will be more careful to take it. If one 
had a commodity we liked, though there were some 
brokers that did lie in the wind for it, we would not 
go sit still, and say. Let them take it, but we would go 
betime and bid well, that they should know how they 
carried it ; so the more things come between us and 
home, the more careful we must be, like good mer- 
chants, to buy the commodity, even the opportunity of 
doing good. 

Ycr. 17. Wherefore be not tmwise, hut understand 
llhdl the itill of the Lord is. 

Now followeth the third amplification, from the rule 
or mean enabling us in this circumspect walking; and 



Ver. 17.] 



BAYNE ON EPHESIANS. 



3:U 



the precept concerning it is given negatively and 
affirmatively. For the opening of the words. 

M'herefore ; that is, to the end you may walk cir- 
cumspectly, and that the rather, seeing the difficulties 
of the times do call us to it. ' Let us not be without 
understanding ;' that is, ignorant of the will of God, 
manifested in his works and word. But let us know 
with relishing of it (as sweet to our souls) ' what is 
the pleasure of God,' which the evils of the times do 
testify, which his word doth manifest, that we might 
walk after it. In the next verse the apostle layeth 
down a new precept, which removeth an impediment 
that would hinder from wisdom and understanding : 
' Be not drunk with wine,' for he that erreth in wine 
is not wise, it taketh away the heart. Knowledge hath 
temperance as a help joined with it. The precept is 
propounded with the reason of it, and amplified by the 
contrarj' : ' Bo not drunk with wiue, in which is excess ;' 
that is, which is a fruit, or which hath accompanying 
of it all prodigaUty and riot ; for this word signifieth 
luxuriousuess or riot (but change is no robbery). If 
you will till yourselves, ' fill yourselves with the Spirit,' 
which is amphfied from three means of it : 1, use of 
]isalms ; 2, thanksgiving ; 3, decking ourselves with 
lowliness of mind. 
^ Now, then, in this 17th verse mark three things : 

1. That he saith uhere/ore ; viz., that ye may walk 
circumspectly, know the will of God ; hence observe, 

Doct. What must be the mark we must shoot at in 
seeking knowledge, viz., that we maj' carry our whole 
course of life accordingly ; we must seek to know that 
we have direction in our works daily : Isa. ii. 3, 
' God teacheth his ways, that we might walk in them ;' 
Ps. cxix. 34, ' Teach me thy statutes, I will keep 
them with my whole heart. I have hid thy word in 
my heart, that 1 might not sin against thee.' 

Reason 1. For the effect of knowledge is hurtful, if 
it be not obe5ed ; it causeth men to be justly beaten 
with many stripes, Luke xii. 47. 

Iteason 2. Again, the word is not given that it 
might resolve questions, so much as that it might be 
* a lantern to our feet, and a light to our path,' Ps. 
cxix. 105. 

Use 1. Wherefore, this doth reprove such as do not 
come to learn with this purpose, that they might know 
how to work daily, as many come in this kind ; for 
hence it is that ascetical sermons, which are concern- 
ing the Christian exercise, are not in that request ; 
whereas if our hearts were set to walk aright, they 
would be most welcome. 

I'se 2. Again, 1, many care for nothing, but in- 
creasing their speculation ; 2, others that they may 
knowing be able to hold argument, and jangle about 
questions ; 8, that they may censure and malapertly 
quip better than themselves. 

Use 3. It doth serve for a ground of exhortation, 
that in all our seeking to know, we resolve our hearts 
to obey and bring into practice that which shall be 



made known to us, as Cornelias. For what should 
men do buying sconces or links if they meant to walk 
stumbling alone in the darkness of the night, not to 
make use of them ? So what should we get into our 
understanding this torch of the word, if we mean not 
to use it, but walk still in the darkness and vanity of 
our own understanding. Let us in all things labour 
to see this lantern before us, and ' then we shall not 
be confounded, when we have respect unto all his 
commandments,' Ps. cxix. C. 

Voct. 2. We see for the matter of the verse : 

1. That it is all our duties to labour to put off that 
folly which still is bound in our hearts ; for this folly 
is but in part purged out, in great measure we lack 
understanding hearts, Deut. xxix. 4. Now it doth 
shew itself in this : 

(1.) That it will not let as remember the things that 
God hath done for us, to take benefit by them ; it 
putteth out the eye behind us, Deut. xxxii. G, 7. 

(2.) It will not let us take deeply to heart the things 
present, whether mercies or otherwise. If a wise man 
laugh on a fool, nothing will sink with him, Prov. xxix. 
9. And for the hand of God chastening us, the folly 
of our hearts will bid us not take it grievously, but 
shoot off the sense of it, as the rock doth waters ; for 
a foolish heart loveth not the house of mourning ; 
wherein our foolishness is like to theirs that will take 
nothing which should make them sick, though it would 
heal them ; so it will not let us foresee and fear for 
the time to come. ' A fool cannot be admonished, a 
fool runneth on and is beaten.' The beast and fowls 
better than we : ' In vain is the net spread, if the 
fowl see it ;' and a hor.se will bogle where he hath 
been foiled ; but we like fools cease not to reiterate 
folly, and so like ' dogs return to our vomit.' And 
thus folly hindereth us from seeing powerfully what 
God, by calamities and other experiences, doth call us 
to. 

(3.) Folly doth keep us from knowing, or at least 
from affecting, the will of God which we know. As a 
fool, though you may make him repeat a wise saying 
after you, yet it will never relish in his foolish under- 
standing, as wisdom ; so it is folly that will not let us 
admire and find sweet to our souls, as honey to the 
taste, that which is the wisdom of God in his word. 

Use. 'UTierefore seeing we are thus full of folly, for 
who forgetteth not things of use ? 2. Whose heart can 
take grief at just occasion of grief ? 3. Who doth take 
warning, and not run his finger again and again into 
the same fire ? Who findeth not that there is want of 
tasting and admiring the wisdom of God which he 
knoweth ? Let us therefore see it and hold that 
healing word : Isa. xxxii. 4, 'The heart of the foolish 
shall understand knowledge, and the tongue of the 
stammerers shall be ready to speak plainly.' 

D(Kt. 3. We see from this verse, What it is that 
can make us truly wise in all our ways, viz., the effectual 
knowing and obej-ing of God's word : Dout. iv. 6, 



332 



BAYNE OX EPIIESIANS. 



[Chap. V. 



' Keep these words and do them, for this is your wis- 
dom, and your understanding.' What wisdom can be 
in them that have left the law of their God ? This is 
one commendation of God's word, that ' the entrance 
into it giveth wisdom to the simple,' Ps. cxix. 130. 

Use 1. Wherefore we must not be deceived, and too 
much admire any wisdom of worldly ones, falsely 
called wisdom ; not deep reaches, not craft, not pro- 
foundness in this or that knowledge, which maketh 
wise, but knowing and obeying the will of God. True 
it is that others that take another way are wiser in 
their generation ; but this is not because theirs is 
greater wisdom, but because we keep not ourselves so 
to our rule, but often foolishly swerve from it ; else 
Ahithophel's wisdom should be infatuate, and prove 
foolishness, in comparison of that which is in observ- 
ing the commandments. 

It letteth us see what we must do if we will be wise, 
take our direction from the word. For look, as a fool, 
if he will do a wise action, must follow better heads 
than his own ; so we, foolish in regard of all true 
wisdom, must follow the counsel of the only wise God, 
before we can do anything in wisdom. Let us there- 
fore deny ourselves, our own wisdom, and yield our- 
selves iu all things to God's direction, that wo may.be 
■wise. 

Ver. 18. J lid be not drunk with ivine, wherein is ex- 
cess; but be filled u-ith the Spirit. 

Now followeth the next precept, ' Be not drank with 
wine.' For the opening of the precept : 

1. It doth intimate that there is a lawful use of 
wine, for health and strength, 1 Tim. v., Eccles. x. 

2. For dehght, for it is the end for which God did 
create it. 

3. To satiate and content the desire of nature ; for 
it is a piece of the curse, to drink and not be satis- 
fied. But this precept forbiddeth all excessive or in- 
ordinate, either affecting, or using of wine, or anj' 
diink intoxicating. For drunkenness is cot only such 
as taketh away the use of reason, the feet, taking of 
wine to vomit, to sickness, — they ' made the king sick 
with flagons,' Hosea vii. 5, — but all excessive use is 
80 called, drinking to inflammation, Isa. v. So all 
iuordinato affecting or using ; for as there is an in- 
ward gluttony, when the thoughts run upon the diet 
only, and a man cheweth the cud before he get his 
meat, so when the thoughts and afl'ections are car- 
ried inordinately toward the cup, it is a kind of inward 
drunkenness, when a man's hps are always hanging 
after such lettice; his heart is drunken, though he sit- 
teth in private. So all inordinate using of it, either 
in hunting after it, in doating upon the quality of 
drinks, or in taking it unseasonably, or in drinking 
for gossipping, for company, they are all to be con- 
ceived as degi-ees and occasions forbidden. 

Use 1. The use of this is to rebuke the liquid hves 
^.f many that do nothing but follow the buttery, in 



running to seek their delight, such whose thoughts 
have no other object. 

Use 2. It doth teach us our duty, even to keep our- 
selves unspotted this way, and to labour to get out 
if we be entangled. _ And for to help in it, I will set 
down, 

1. Some considerations. 

2. Some rules of practice. 

(1.) It is good to consider how it is a deceit that 
doth delude us, for it promiseth us pleasure but doth not 
perform it. What pleasure is that which leaveth so 
bitter a tang ; the after headache, the crudities which 
follow are more irksome than the drink was delightful, 
the end of it stingeth like a cockatrice. 

(2.) Consider the tyranny of it. This inordinate lust- 
ing, it doth never rest satisfied ; serve it once, it will 
call again and again ; and if it be not followed to the 
eud, resteth as much displeased as if it had at the 
first been denied, yea, it giveth no rest to the thought; 
but when the mind would be sequestered for other 
purpose, then will these matters be running in it, a 
bondage worse than the Egyptian. 

(3.) Consider what a fearful thing it is to have such 
an inordinate lusting, Num. xi. When the cup is in 
thy hand, fear lest the wrath of God go with it, as it 
is said, ' while the meat was in then- mouths, the wi-ath 
of God came upon them.' 

(4.) Lastly, consider how it escludeth from heaven. 

The rules of practice are likewise four. 

(1.) Avoid the companies of them ; mark such 
youths, as, like beadles, call such cursed congrega- 
tions, and avoid them. 

(2.) Think how sweetly thou goest on when thou dost 
keep the bonds of sobriety, and compass as you are 
able such a portion (iu the due seasons) which may 
give content. For we must not fight against inordi- 
nate appetite to drink and meat, as against fornica- 
tion ; that must be fled from altogether, that cannot be 
made good iu any degree ; but this must have the ex- 
cess reformed, with our liberty reserved, lest we do 
fight with too heavy armour. Convenient food in the 
seasons is a good help against exorbitant appetite, as our 
own fountains are remedies against unlawful lustings. 

(3.) It is good to wean ourselves something in that 
we may do. He that will still do all he may, will at 
length do that he may not. And if we have been im- 
potently affected to a thing, labour like David, when 
thou hast it nowin thy power, to refrain it, 2 Sam. xxiii., 
though but for one time. Little things will flesh us 
to further victories, and to break agues from their 
times in coming is some good token that they will bo 
removed. 

(4.) A vow. We rather, than still to be ensnared by 
wine, or this and that circumstantial matter, may by 
vow bind ourselves to be abstinent. ' I have sworn 
to keep thy commandments.' But this must be done 
with great discretion, lest it prove as unfit for us as 
Saul's armour was for David. 



Ver. 19.] 



BAYNE ON EPHESIANS. 



333 



Now followeth the reason, in u-hicli is excess, that is, 
which hath all kiuj of riot and lasciviousness going 
with it. Observe, theu, 

Doct. That ilruuken courses are accompanicil with 
all prodigality and Clthiuess. When men grow into 
drink, they are lavish every way ; their tongues have 
a double door opened to them, snperfluons speech a 
daughter of drunkenness. Their all'ectious are as ex- 
cessive, then no difl'ercnce betwixt mirth and mad- 
ness ; theu if the humour so work, they will weep in 
kindness. Their action riotous ; then come, call iu 
more, something that may provoke and be a spur ; 
then they will vomit that they may drink, and drink 
that they may vomit ; the tobacco, that they may bo 
tit for a cup, cups for tobacco ; then minstreliziug, 
gaming ; what not that is riotous ? And for unclean- 
ness, no villany of that nature that wine warms not, 
Prov. xxiii. 81, 33 ; that this vice may well be called 
a hydra, a capital on*?, that hath a brood with it worse 
than himself. Abstinency is to vice as fasting spittle 
to serpents, the bane of it: this drunkenness is a fruit- 
ful parent of wickedness. It fareth with these inun- 
dations of drink, as in land-floods, they bring often 
store of tilth where they ovcrllow. So these do bring 
all kind of tillhiuess iuto the soul that is drowned in 
them. 

I'se. Which should cause us to detest that which 
is so fearfully accompanied, and leave ofl" such cup- 
shot conversation as will let into oar souls all kind of 
wickedness. 

Now, that we might the more easily do it, the 
apostle doth shew us, and invite us to a better bever, 
even to be jHleil uilh the Spirit of God. Where two 
things are to be marked : 

Doct. 1. That these two things stand not together, 
a drunken course of life and the Spirit of grace. 

The Spirit may be in one, that through infirmity 
doth slip, like Noah, into it; but one that doth delight 
in following a tipsy course of life, he that aflecteth 
this, grace is far from him. How can the Spirit of 
God dwell in such a person, as ' maketh his belly his 
god' ? It is impossible till that be reversed, viz., that 
' one cannot serve two masters.' Again, till we get 
union with Christ, there is no communion with the 
•Spirit. 

But he that putteth on Christ must cast ofl" the 
care of pleasing the flesh in the sinful desires of it, 
llom. xiii. Nay, wine doth take away the heart ; it 
doth not only bereave a man of grace, but of common 
natural abilities and endowments. 

L'sc. Wherefore let us not deceive ourselves that 
are haunted in this way, the spirit of the buttery and 
God's Spirit have no agreement. This inordinate 
drinking is as water to fire, it quencheth grace ; nay, 
if this were all, the matter were not so heinous, but 
it maketh one unfit for the teaching of the Spirit : 
Isa. xxviii. 9, 'Whom should I teach knowledge,' &c. ; 
for as the earth, glutted with rain, is unfit for tillage, 



so a mind sowed in this voluptuous course, is unfit 
for the tillage and husbandry of God. 

Doct. 2. It is to bo marked how bo doth not say, 
sip liijhtbi, but ' be filled uilh the S]>i)it ;' which doth 
teach us, that we must not content ourselves with a 
little, but must endeavour to a fulness of grace ; that 
it may be said of us that is said of the llomans, they 
were ' full of grace, knowledge, of all goodness.' We 
are here the most conscionable ; if we put our lips to 
this cup, we have done ; but wc must labour to drink 
deepest of this above all other, for these are flagons 
which will not hurt us, and sweeter than any other. 
Again, the Lord doth invite us to it, to these waters 
of the Spirit, John vii. 37. 

Use. Wherefore it doth reliuke us that have quickly 
done, and think everything enough in grace ; we love 
abundance in other matters, we love perfection in our 
trades, but to grow up to perfection in the trade of a 
Christian, we regard not. And it must move us still 
to seek more and more to be filled. They are the best 
Christians that consider. Oh how little fear have they 
of God, that can hear his threatenings and not be af- 
frighted I How little love to him, that can so hardly 
forego any degree of their corruptions for him ? How 
little joy, that though they can laugh at things of no 
moment, and joy in trifles, yet their hearts are like 
stones, where the things of the gospel are piped ? How 
little hope, who can hear of his coming, and never 
once look after him ? We must hunger, and still by 
faith be drawing this spiritual learning from these 
drunkards. How will they fill their skin with swill in 
comparison, and drafl! How will they take it dis- 
courteously if their draughts be broken I So should 
we in this wine of the Spirit, the rather because Christ 
doth here, and John vii. 37, invite us. Wisdom hath 
mingled her wines, and crieth. Come, &c., Prov. viii. 
Now men would not endure it, if one without reason 
should not accept of their kindness. If the drunkard 
would but taste this, he would quickly leave his tap; 
this is so sweet. When the woman of Samaria heard 
of the water of life, she left her pitcher, and followed 
that. 

Ver. 19. Spcaltinr/ to yourselves in psalms, and hymns, 
and spiritual songs, sinyiiiff and making melody i/i your 
heart to the Lord. 

Now followeth the means. 

1. Is recommended the exercise of psalms. 

2. Thanksgiving, ver. 20. 
8. Lowliness, ver. 21. 

1. The exercise is laid down : 

(1.) As it serveth for our instruction. 

(2.) As it respecteth God's glory. 

In which the true manner of singing is determined, 
such as is our mutual edification, and such as maketh 
for God's glory. Now for the words, three things 
serve to clear them. 

1. What this is, speaking to yourselves 1 Am. Not 



3U 



BAYNE ON EPHESIANS. 



[Chap. V. 



speaking inwardly, so as none but God and ourselves 
know what we speak, 1 Cor. xiv. 19, but speak- 
ing, that by voice others may understand ; for this 
phrase in the plural number noteth a mutual and in- 
terchangeable afleetion, and Col. iii. 16, he biddeth 
them ' instruct and admonish one another.' The 
general word here put for those particular. 

2. It may be asked, What is the difference betwixt 
these words ? 

Ans. Some take it from the matter of them, some 
from the manner. That of the matter will not bold : 
for a psalm and soiiff are of a like consent and art ; the 
difference is, that a psalm noteth a ditty, which hath 
instrumental music going with it, or beginning to it. 
So mi:mo)-, the nature of the word doth lead to it. 

2. Tfivog doth signify a ditty, for the matter of 
praise, but it noteth no circumstance of delivering it, 
but leaving it indifferent whether said simply, sung, or 
played. 

3. A sorif) is that which is of any matter, but is de- 
livered in vocal music, is sung forth with the voice, at 
the least hath the voice first beginning it ; which is to 
be marked, because in the Psalms the same psalm is 
sometime called a psalm and song, sometime a song 
and psalm, because in the one instrumental music did 
begin, in the other vocal, though both voice and instru- 
ment were together in the whole. 

3. It is asked. What is a spiritual song ? 

Ans. It is put in by way of distinction, opposite to 
the sensual songs which profane riotous persons are 
delighted in. Now there are two kinds, the one ex- 
traordinary, such as the Spirit of God did immediately 
suggest. 2. Ordinary, such as men by benefit of me- 
mory could say out of the Scripture, or frame of them- 
selves conformable thereto, and both these kinds are 
here meant. 

The sum of the verse given, the instructions follow. 

Doct. 1. We see in general, that the exercise of 
psalms is a mean of increasing in us the Spu-it. If we 
be joyful, they increase joy : James v. 13, ' Is any 
merry ? let him sing psalms.' If heavy, they refresh 
us. Paul and Silas sung a psalm at midnight. The ful- 
ness of the Spirit in that excellent man David went 
with this help, as we may gather from that in the 
2 Sam. xxii. 1, that he is said ' the pleasant singer of 
Israel.' Look, as, on the contrary, the devil's song is 
of great force to fill vrith wickedness, for we maj' see 
some upon some wanton sonnets filled with a spirit of 
wantonness, so God's song is of great force to make 
ns be filled of his good Spirit. It cometh from the 
Spirit, and maketh the Spirit take increase in us ; the 
tree of grace taketh increase by the fruit it beareth. 

Use. Wherefore this should stir us up to frequent 
this duty, not only joining in the church, but in our 
chambers. They were wont at their feasts, before they 
gave their latter thanks, to have a spiritual song by 
those that were able among them (such a song being 
to a supper as a precious stone set in a golden ring). 



saith Tertullian. They were wont that the plough- 
man, the vine-dresser, the reapers, they would, follow- 
ing their works, sing the psalms of David. Pastors 
were wont to call upon parents to teach their children 
psalms. The children in the church of the Jews could 
sing understandingly, ' Hosanna, blessed is he that 
cometh in the name of the Lord.' We who are of 
great sufficiency to be thus exercised, through the 
course of the year sing not a psalm in private, which 
maketh us to walk with lean spirits. Amongst many 
other things, this want is not the least. 

2. We see in the verse these two things laid down : 

Boot. 1. That all our use of psalms must be such 
as may edify us ; whether it be private or public psalms, 
it must instruct and admonish, and so edify us in our 
holy faith. If God will have our private talk, — chap, 
iv., ' Minister grace one to another,' — bow much more 
our private services of him ; if our prayers and psalms 
in private, how much more must our singing in public 
serve for our instruction ! As all singing, both in pri- 
vate and public, which this scripture and Col. iii. 16 
do commend, they must serve for instruction, and all 
things, psalms, prayei-s in the church, must be to edify, 
1 Cor. xiv. 26. Bat a papist hath three things to say 
against this : 

(1.) That it followeth not, if private psalms be to 
edify, therefore public ; because the end of public is 
not so much to edify, as to honour God in the minis- 
terial duties performed. 

(2.) They will say, that place speaketh of psalms 
not in ordinary service, but extraordinarily suggested 
by God's Spirit, and therefore concludeth not against 
the singing of the ordinary liturgy. 

(3.) That though in the primitive church the most 
did join and understand, yet now congregations being 
more numbersome, the church hath fitly ordered it 
otherwise. 

To the first I answer, that the reason is nought ; 
service is for God's honour, therefore not for edifying ; 
for these are subordinate, yea, the latter resulteth from 
the former. For, 1, all the ministry tendeth to edify; 
2, from edification God's glory accrueth. Again, we 
might by like consequent say, private prayers are not 
for God's glory, because they are chiefly to edify. 

To the second, it is true that those psalms are es- 
traordinaiy, yet so that the apostle doth from the par- 
ticular deliver a general rule. For the apostle his 
reason doth not go against these psalms, because ex- 
traordinary, but because not understood. 

To the third we say, that the church of God hath 
no power to bring in any custom against edification, 2 
Cor. X. 8. 

Use 1. This doctrine, that the use of psalms must 
serve for our instruction, doth first condemn that prac- 
tice of Latin service in the church of Rome, who would 
have their tongue chanted out, where it is not con- 
ceived. And it doth rebuke a common practice amongst 
us, who do run forth at psalms, if sung with instra- 



Ver. 20.] 



BATNE ON EPHESIANS. 



335 



mcnts, as the organ and others, comfortable and land- 
able, as if they were no part of God's ordinance for 
our good ; whereas we are expressly charged by God's 
Spirit to praise him both on stringed instruments and 
organs, Ps. cl. 4. If it were at a comedy, men would 
not lose the song and instrument, or dance, though 
played on diverse pipe instruments ; yet the wind of 
one pipe in the organ will blow out their zeal in the 
church, and them from the church. 

Use 2. It must teach us, that we must aim in sing- 
ing at our edification ; we must not, like daws or popin- 
jays, speak words we understand not, but, like men of 
understanding, speak to our souls, while we arc sing- 
ing : sometime comforting ourselves, ' Why art thou 
cast down '?' sometime provoking ourselves forward, 
' my soul, praise thou the Lord ; ' sometime ad- 
monishing ourselves, ' Be not like the mule,' itc, Ps. 
xxxii ; and this done, we shall speak to ourselves in 
psalms, and one to another. 

Dvcl. The last thing to be marked, that in singing 
we must not bring our voice alone, but our heart, to 
God. ' My soul shall magnify the Lord, my spirit 
shall rejoice in God my Saviour.' ' my soul, praise 
the Lord.' He that will sing aright, must with the 
use of his psalm join sense, understand it, with sense, 
all'ection (get the spirit of David to sing a psalm of 
David) ; with affection, exultation with that gravity, 
lest our mirth savour of lightness. Get the Spirit ; till 
we play on this organ, there is no music in God's ear. 
Therefore the eastern and western churches used a 
kind of singing, not much different from reading ; it 
may be our college kind of singing is a remainder of 
their ancient custom. They more cared to bring the 
cry of the heart, than concert of voice. Again, on the 
other side, heretics have refined their song, as the 
Arians in Chrysostom's time, and the Donatists in 
Augustine's time. Let us not stand so much upon the 
melody of voice, as on the harmony of holy afl'ections. 
God is a Spirit, and he will be worshipped in spirit. 
Again, the Lord dotesteth empty sounds ; it is odious 
to his ear to hear the din of them : Amos v. 23, ' Take 
thou away from me the noise of thy songs, for I will 
not hear the melody of thy viols ;' Isa. xxix. 13, it is 
accursed to draw near with the tongue, &e. 

Use. \Miich doth rebuke many who never look to 
their hearts in performance of these duties. Let us 
further look to our hearts, that they speak. As he that 
will make music must tune his instrument, so we 
must tune our hearts, a kind of instrument that is 
strung with affections, or all will be but an unpleasant 
discord in the ear of God. 

Now if yon would understand how your hearts should 
sing, I will tell you : 

The matter we sing doth respect God, his people, 
or the enemies of his church. 

Now, that we sing of God is of his properties, or 
works. If I sing of his goodness, I must find my heart 
inflamed with love to him ; if of his wisdom or power, 



I must have a holy admiration of them ; if of his works 
of mercy to the saints; I must congratulate in it ; if of 
his judgments, I must fear. For ourselves, we sing 
for the most part of things we want and would have, 
of things we have received, of evils which dwell with 
us, from which we would be delivered. Now, in the 
first, I must labour to have a desire of those things. 
In tlie mentioning the second, labour for thankfulness. 
In the third, for fear, grief, lowliness. When we slug 
of wicked men's ways, we must have hatred, zeal, com- 
passion, itc. 

Now, before we leave this place, I will point at the 
considerations in it which do overthrow all their abuses, 
the rather because they are not ashamed to bring this 
and Col. iii. IG to justify their canse. 

1. Paul speakcth not to the choir of singing men, 
but to all common Christians that were able, exborliu'^ 
them to this duty ; which doth teach, that lay Chris- 
tians have right to join in this part of church service, 
in the psalmody of the church. Tertulhan saith, the 
Christians met to their aittehicanos cantii.i. Yea, after 
the order of singers was received, it is a canvas whether 
the people did sing with them,* though they led, and 
sitting in a higher place, gave direction ; but at length 
men ordered came to sing only ; and that at the first 
jointly. After, they came to responsory song, one half 
of the choir singing one while, the other another ; and 
last of all, instrumental music was entertained by the 
church. 

2. St Paul's music must give mutual instruction. 
Where then is the Latin song ? 

3. Church music must not be only vocal, but inter- 
nal, from the heart ; which we urge not, as they slander, 
to take away the voice, but the unknown language. 

4. The apostle his songs must be spiritual, out of 
the word ; Col. iii. 16. They have hymns containing 
matter not grounded in the word. 

5. The church and house psalms must be sung to 
God. They have hymns to St Peter, St Paul, &c. 

Ver. 20. Girin/j thanks aluays for all tliiii/js unto 
God, and the Father, in the name of our Lord Jesus 
Christ. 

Now followeth the second mean, giving thanks. In 
the verse, beside the person to whom and in whom 
(which often meet us), mark two things : 

Doct. 1. That thanksgiving procnreth increase of 
God's gracious Spirit. 

2. That we are in all things, in daily little things as 
well as in great, in evil as well as good, to give thanks. 

1. For the first, nothing doth more make God be- 
stow blessings on us than the praising of him in things 
he hath bestowed : Philip, iv. 6, ' Let your requests be 
known with thanksgiving.' What followeth ? ' God's 
peace shall keep your hearts and minds in Christ 
Jesus.' It is true of prayer, but specially of thanks- 

* ndvTts ffuytffar, xai ftri^aXX«y KOivn. — Chrysoit. See the 
29th Dist. Grat. 



336 



BAi.NE Olf EPHESIANS. 



[Chap. V. 



giving ; it is the key of heaven, it nnlocketh the 
treasuries of God ; up goetb thanks, down cometh 
blessing. In outward things thankfulness procureth 
increase : Prov. iii. 9, 10, ' Ofler to God the first 
fruits of thy substance,' there is thankfulness; ' and 
thj- barns shall be filled, and thy presses shall burst 
out with new wine,' there is an increase. Unthank- 
fulness maketh God strip us of that we have, Hosea 
ii. 8, 9. For God (that wise husbandman of the 
church) he doth as husbandmen, who there cast their 
seed plentifully, where they know the gi'ound is good, 
and will give it them with advantage. 

Use. This therefore must rebuke our backwardness 
to thanks. Which of us have not been in some straits, 
which we thought we should never have forgotten ? 
but eaten bread is soon out of remembrance. How 
many are like swine that eat the mast, but look not up ? 
Uke ass colts, that when they are filled kick the dam. 
And in spiritual things we go not so far as that phari- 
see, Luke xviii. 11, who said, ' I thank thee I am not 
thus and thus.' But here we are our own foes, we 
do shut God's hand against us, that we go with lean 
souls, because he hath not praise in that which he hath 
done for us in his Christ. 

Doct. For the second, the Scripture teacheth us 
that we must in all things, little, great, evil, good, 
have thankful hearts : 1 Thes. v. 18, 'In all things 
give thanks.' So accordingly Job blessed God when 
he had taken all away, even in the fires, Isa. xxiv. 15. 
In all David's persecution, which was heavy, yet, so 
far as God was the worker of it, David did praise him, 
and most thankfully entertain it : 1 Sam. xxvi. 19, 
' If the Lord have stirred thee up against nic, let him 
accept an ofl'ering,' let him receive from me an ofl'er- 
ing of praise and thanksgiving. We do thank the 
physician, as well for his sick potion as for his re- 
storatives; nay more, when we have found recovery 
by them. 

Vsc. Which doth convince many of us, How many 
of us are from duty ? Though we have words of 
course when all goeth well, yet if we be a little touched, 
we are ready to prove the devil's words true; we curse 
God to his face. We are like untamed mules, full of 
grudging. Take heed, murmur not as some of them 
did, and were destroyed, but pray for hearts which 
may praise God from the nether hell. 1. This is 
glorious to God. 2. This will ease all thy smart. 
Give thanks, ' and the peace of God which passeth all 
understanding, shall preserve thy heart and mind in 
Christ.' 3. This maketh the devil retu-e confounded. 

Ver. 21. Si(b)iiitlii)fj yourselves one to another i)i llie 
fear of God. 

Doct. Lastly, in general, humility is the way to be 
filled with grace : Mat. v. 3, ' Blessed are the poor in 
spirit.' Luke i. 53, ' The hungi-y he filleth with good 
things.' 1 Peter v. 5, ' God giveth grace to the 
humble ;' he letteth them find favour in his eves. If 



one would drink of a fountain his fill, he must stoop 
down to it ; and of all grounds, the valleys are filled 
with fruit, they have the fat dews and moistenings ly- 
ing on them, thither it cometh, there it continueth. 
Thus much in general. The verse layeth down two 
things : 

1. The thing which is to be done, submit, Sc. 

2. The manner or ground, m the fear of the Lord. 
For that siiinnit doth not teach inferiors their due 

to superiors, but it commandeth such a submission as 
all owe interchangeably one to another, 1 Peter v. 5. 
The apostle maketh this general submission to extend 
itself as far as decking ourselves with humility. The 
thing here laid down is this, viz., that the highest 
must shew submission toward the lowest. Now, 
the thing here required, standeth especially in two 
things : 

1 . That we are to conceive of ourselves in compari- 
son of others. 

2. In that which we are to do to our inferiors. 
The fu-st is laid down in that rule, Philip, ii. 2, 

' In lowliness of mind, let each esteem other better 
than themselves.' 

Quest. How can Paul truly practise this rule, think 
and say, he is the least of saints ? 

Alls. He may. 

(1.) If he consider himself as of himself, and others 
in regard of things they have from God. 

(2.) If one consider themselves as lacking something 
that the meanest may have. 

(3.) In consideration of some circumstance, as what 
others would do if the like grace were shewed them ; 
or what notorious sin I have committed sometime, 
which others have been kept from. 

(4.) According to that which a saint feeleth, and 
which God discovereth to him ; for he cannot see that 
spiritual wickedness in any that he fiudeth in himself. 

The second thing is the duties of submission, which 
one must practise to another. 

(1.) The superior must honour the inferior, as well 
as receive honour from him, Kom. xii. 10 ; as the 
rich must think that the poor are exalted of God, the 
master must think of his servant as God's freeman. 

(2.) They must fear them, stand in awe to do any- 
thing which might open their mouths, Job xxxi. 34. 

(3.) They must serve them, and sometime rather 
deny their own minds than not please their inferiors. 
For what is any pre-eminence ? It is a more honour- 
able service, and for that voluntary laying down our- 
selves toward any that are weak in things indifl'erent, 
the apostle setteth it down, 1 Cor. ix. 19. ' Though I 
be free from all men, yet I have made myself servant 
unto all, that I might gain the more,' 1 Cor. x. 33. 

(4.) Lastlj-, They must shew submission in hearing 
their gi-ievances : Job. xxxi. 13, ' If I did despise the 
cause of my man-servant, or of my maid- servant, when 
they contended with me.' Thus all of us arc to shew 
submission one to another. 



Ver. 22.] 



BAYNE ON EPHESIAN3. 



337 



Use. Now, if wo lay ourselves to these things, wo 
shall see how far wo are from onr duties ; for wo 
nourish swollen conceits of ourselves ; wo think it a 
credit to take upon us, and lift ourselves ahovo those 
to whom, as fathers, we owe submission. So, what a 
deal of high contempt is there in many a heart towai'ds 
inferiors ! And for making ourselves their servants, 
denying our own mind, wo will not bate an ace, but 
do what we think wo may. Why, if ho be offended, 
ho may thank himself; I hope I have liberty; I take 
not myself bound thus and thus. So for hearing, men 
are like Nabals ; the text saith, bis men durst not 
speak to him, ho was so froward. Thus being with 
child of ourselves, and the love of ourselves, we are 
swollen so big that there is no room for the Spirit to 
enter into ns. 

Doct. 2. Observe what the fear of God doth: it 
maketh submiss, and all true submission must flow 
hence ; look Job xxxi. 14, Gen. 1. 19. The fear of 
God is the hammer of pride ; the wing of pride is cut 
where this dwelleth. And it serveth for two things. 

Use 1. It letteth us see that there is little fear of 
God in men, there is such small submission, such a 
mass of pride and self-love. If thou despisest thy 
inferior, thou art full of contempt, Prov. vii. 15, de- 
void of the fear of the Almighty. 

This doth shew us that our common submission 
of courtesy is not all God requireth. We have 
formal phrases. At your command, Your servatit, Ee- 
memher my duty, &c. ; but, like the Spanish courtesy, 
which will kiss the hand they would cut off, it is not 
for conscience' sake in God's fear, but mere hypocrisy, 
and a counterfeit semblance of that reverence which is 
not in as. 

Ver. 22. Wives, submit yourselves to your husbands, 
as unto the Lord. 

Now the apostle cometh to the particular precepts, 
which concern not all persons, but those that have a 
respect or reference, such as is here named. Now 
these precepts are concerning a threefold rank or order 
of authority and subjection. 

1. The most ancient, man and wife. 2. The father 
and children. 8. The master and servant, to the 10th 
verse of the 6th chapter. 

For these do the one beget the other. Touching 
the first, he layeth down the duty of the wife in three 
verses. 

Of the husband, in the rest of this chapter. 

The first is laid down and enforced with a reason. 
This verse hath three things to be marked. 

1. What is required at the hands of wives, sub- 
jection. 

2. To whom, to your husbands. 

3. In what manner, as to the Lord. Which phrase 
doth not make a comparison, but doth shew the man- 
ner of obedience, that it be not outward, but of con- 
science ; as who in obeying must remember they have 



to deal with God, not with man. Thus in the 5th 

and Cth verses of the next chapter this phrase is taken. 

Wives, be submiss and dutiful, not where yon do 
not owe it, but at home ; not with counterfeit sem- 
blances, but as having conscience that you have to 
deal with God, whoso ordinance this is, that women 
should live in subjection to men. 

Boci. 1. Then wo see that women do owe submis- 
sion ; and so they do as taught by nature itself, which 
hath made them the weaker vessels, and bound to it 
by their own voluntary covenant, as well as by God's 
ordinance. But to open this duty, wo must consider 
what this submission doth lie in. 

Ans. 1. In reverence. 2. In obedience. 

1. Reverence is inward, viz., the fearing them (but 
of this in the last verse, or outward) ; which is the sig- 
nifying of their inward reverence, both by word and 
gesture, which doth testify submission, 1 Peter iii. 5. 
This was apiece or testification of Sarah's submission, 
she called Abraham Sir. 

2. Obedience hath specially four branches. 

(1.) They are to be obedient to their rebukes, and 
teachable in the things wherein they are instructed. 
Job's wife, when he called her fool, did not return 
him the fool again, but laid her hand on her mouth, 
and was silent. 1 Tim. ii. 12, learn with all sub- 
mission ; yea, if a man should go to blows, she must 
endure with patience, not striking again, not railing; 
this is to shoot with the devil in his own bow. 

(2.) She must be subject to his commands, and take 
his authority with her in that she doth ; Gen. xviii. G, 
Sarah. And a woman must not, iuhnrtTv, take upon 
her, run upon her own head, for she hath no authority 
but what she holdeth by commission from her hus- 
band. Sarah would not keep a racket in the house, 
nor thrust out her maid till Abraham did put her in 
her power. Gen. xvi. C. 

(8.) She must submit all her desu-es touching 
matters indifl'erent to her husband's pleasure ; as 
having children go in such a fashion, wearing this or 
that, going to make merry here or there. The man hath 
a negative voice; if he say no, all must be dashed, 
Gen. iii. 10, ' Thy desire shall be subject to thy hus- 
band, he shall rule over thee ' ; though she be never 
so set upon this or that, if he be otherwise minded, 
he must carry it. This is God's yoke on you, though 
the devil in your husbands may put it on. 

(4.) They must follow them whithersoever they go 
with God's calling, as Sarah, Rebekah, &c. ; though 
if men, in a jetting, inconstant humour, wander hither 
or thither, they may let them go alone till their own 
rod hath beaten them home again. 

Use 1. This doth in part shew what shonld be the 
subjection of a wife, how far we are from it. Many 
think it their glory to carry themselves so malapertly 
that every one may take notice they stand in no awe 
of their husbands ; many, instead of bearing rebukes, 
will be upon the top of their husbands, and give them 

Y 



S38 



BAYNE ON EPHESIANS. 



[Chap. V. 



tsvice as much as he bringeth. For teaching them, 
they are too old to learn, he may preach over some- 
body else, or fleer it over ; for commands, if they like 
them not all the better, he may command and go 
■without ; and for taking his authority, they think they 
have as good a patent for one half as he hath for the 
other ; for their desires, they will be their own carvers, 
and rule the roast, or there shall be no peace in the 
house. But these behaviours do resist, not only 
Christian carriage, but all heathen morals may con- 
vince it. 

Use 2. Let ns labour therefore to be subject, and 
to deny ourselves, and lay down our wills, considering 
our natui'al infirmity, our voluntary promise, espe- 
cially God's ordinance. 

Boct. The second thing is, that women do prin- 
cipally owe this submission to their own husbands. 
It is to be marked for the occasion of this, their own 
husbands ; and so husbands, love your oini wives. 
The occasion of this circumstance, which the apostle 
never forgetteth, is this, because many women were 
adulterously given, many had their friends ; as men, 
beside their wives, had their concubines and mistresses. 
Many, by rude behaviour, causing themselves to be 
divorced, did leap into second marriages, never seek- 
ing to win the favour, and return to them that indeed 
were their husbands. There were like the Samaritans, 
John iv. 18, that of six they served had not one, as 
it is probable, a true husband of them all ; no wonder, 
therefore, if he saith, ' to t/our own husbands.' 

Use. Which consideration doth meet with many 
who are good to everybody but those to whom they 
owe all duty. They will speak well of other men ; 
they will commend them, tell what they could do by 
them, but their own they cannot set them vile enough. 
But let us make the best of our own in all other things ; 
that which we have is better to us than the best things 
■which we have not. 

Doct. Lastly, for the manner. We see that it is 
not enough to yield duty, but it must be done with 
conscience, that it is the will of God. And this is of 
great use, for it will make us do two things at once, 
serve God in serving man ; it will, secondly, make our 
obedience an easy yoke, when we have the Lord before 
us ; and thus obeying, we may look for our recompense 
of reward from God. 

Use. The doctrine doth meet with many who obey 
not as to the Lord, whom they serve in so doing, but 
because they have such boisterous men that they dare 
not do otherwise, or because they know it would be 
out of their way, or because they would with that out- 
ward counterfeit semblance of duly blanch over foul 
matters from the eyes of men, or thinking the contraiT 
would be reproachful to them. 

Ver. 23. For the htishanJ is the iiife's head, even as 
Christ is the head of the church, and the same is the 
saviour of his body. 



Now the apostle doth urge it by a reason. You 
must be subject to him who is made of God a head to 
you. Man is a head ; therefore you must be subject. 
The second part in this verse, the conclusion in the 
next. Now each of them is laid down, and illustrated 
by comparison. Man is the head, as Christ, which 
must not simply be understood, but proportionably ; 
man in external regiment doth resemble Christ in the 
spiritual government of the church. Now, he doth 
describe Christ by a further respect, that we may 
know what kind of head he is, and man ought to be, 
who is to resemble him. ' The same is the Saviour 
of his body ;' hence he repeateth the precept not 
simply, but amplified by comparison. As the church 
obeyeth Christ, her head, so let women obey their 
husbands. 

1. Then we have to consider that man is a head 
over his wife. 

2. What kind of head ; a saving head, such a pre- 
eminence as is beneficial to her who is subjected. 

3. That it is not enough for women to obey, but 
they must do it in good sort and manner, even as the 
church doth, obeying Christ. 

Doct. For the first : ' Man,' as the Scripture wit- 
nesseth, ' is the head of the woman,' not as she is a 
wife only, but as she is a woman, 1 Cor. xi. 3, the 
woman not governing in public, not teaching in church, 
not otherwise usurping authority over man, though 
wo must understand with exception, unless God do 
immediately or mediately call a Huldah or Anna to 
prophesy, raise up a Deborah to be a mother and 
commander above his people. Now, much more is 
man a head over her that is his wife ; he should have 
been the head if sin had never entered, and since the 
yoke is justly aggravated. Look, as the head is in 
the body, Christ in the church, so is man in the 
family, he is the highest in eminency above the other. 
Man is the image of God, that is, in regard of govern- 
ment ; the woman is not. 2. In regard of perfection, 
the woman is the weaker vessel. 3. In regard of 
influence, for all her authority cometh from him, 
and therefore she is said to be his image and 
glory. 

Use 1. Wherefore this should persuade women to 
be subject. What a confusion is that where the heels 
are upward and the head downward ! Such it is 
where the woman taketh upon her, and the man 
looketh on. 

Use 2. And this should persuade them to use their 
husbands well, though they were bad heads. If our 
heads ache, we do not beat them and disturb them, 
but use them so as they may be better ; so our hus- 
bands, though ill, gentle using ■will quiet them and 
make them more tolerable. 

Doct. 2. We see that, though God make man a 
head, yet he must be a saving head ; he hath autho- 
rity, but such as is for the good, not the hurt, of the 
party subjected. A good wife doth her husband good. 



Ver. 24, 25.] 



BATNE ON EPHESIANS. 



339 



not evil, so a good hnsband mnst do his wifo good ; 
he hath power for this, but none from God to hurt 
her. But to see how man resembleth Christ in this, 
we may know that Christ is a saving head in four 
regards : 

1. lledemption. 

2. Protection. 

8. Provision, for the church and every member is 
furnished by him. 

4. Pirection, for by his Spirit he doth lead her 
through this wilderness. 

1. So a husband is bound to rescue his wife if in 
jeopardy : see David's case when Ziklag was spoiled. 
2. Again, a man giveth coverture ; no action is 
brought against the wife ; the man is to answer, she 
goeth under covert baron. 3. Man is to provide : 
'He that provideth not for house,' &c. 4. To direct 
her by life and word in all her ways, so that this con- 
sideration, that man's power is for the good of the 
wife, doth more efl'ectually persuade obedience to it. 
How can she make a better market ? She giveth 
submission, receiveth four for one. 

Usv. This admonisheth men, how they are not so 
much to think they are beads like Christ, as that they 
must be preservers wholly for the good of them, as 
Christ is for the church. Many do quite contrary, 
undo the wife and children, make the most of them, 
turn them begging instead of directing them ; they 
seduce and pervert them, provoke them. It is no 
wonder if they complain of wives, when themselves 
are so foolish. How should the body be well in 
frame if the head be light and distempered ? Let us 
take heed of continuing such disobedience ; look not 
what others do, think not what thyself bringest in : 
If my husband were thus and thus ; listen not to ill 
counsel, the asp borroweth poison from the hedge- 
hog. 

Ver. 24. Therefore, as the church is in subjection to 
Christ, even so let the wives be to their husbands in every- 
thing. 

Doct. 3. We see that women mnst not only obey, 
but in all good manner shew their obedience, as the 
church ; and Ps. ex. Now the church, for the manner 
of her obedience, it is in four things. 

1. It is willing. 

2. Constant. 

8. With fear and reverence, Heb. sii. 

4. It is in all things. 

Which doth meet with the corruption of many that 
obey, but it is such a patience perforce, do a thing as 
Zipporah circumcised the child, with such grudging 
terms that they mar the thing they do in the making. 
Again, many they will now be in good mood, but sick 
of the suUens presently, and not do anything. Again, 
some things they will do, but if it please them not the 
better, they are heavy of hearing ; though the husband 
call twice, they will turn a deaf ear to it. 



Ver. 25. IlusbamU, love your toives, even as Christ 
loved the church, and gave himself/or it. 

Now the duty of the husband is laid down to the 
last verse, in which both their duties are included, and 
conclude the matter. Now this verse layeth down three 
things : 

1. What is asked of men. 

2. To whom. 

8. In what manner, as Christ hath loved his church. 
Which love is amplifiod by the eflect of it ; the effect 
enlarged by the end. 

(1.) Sanctification, which is set down by the author 
and instrument. 

(2.) Glorification. 

Doct. The first teacheth us that husbands are to be 
loving. Col. iii., for, as the spirit of a woman dctracteth 
the yoke, so a man's spirit lusteth after a less liberal 
subjection, and is ready to turn his pre-eminence 
into tyranny, and to lay hold on Wives be subject, aa 
making for him ; for we sooner claim more than our 
own than bate an ace of that belongs to us. Therefore 
this lesson is seasonably taken ns forth; it teacheth us 
two things : 

1. What it is. 

2. In what office it doth shew itself. 

1. Love is a most entire aflection to one woman, a 
wife, as who is given me of God to be a helper and 
ornament of my life, and one person with mo to raise 
a seed to God. It is such an ati'cction as doth trans- 
late a man into the power of the woman, not grounded 
on beauty, riches, great alliance ; this is lust of the 
flesh, covetonsness, pride of life ; but it is grounded 
on the considerations here named. Gen. ii., Prov. 
xii. 4, Mai. ii. 

2. The fruits in which it emptieth itself. 1. It 
will seek to edify them in grace ; love edifieth, teach 
them, &c. 2. It will rejoice in them, make a man 
comfortably contented in his portion : Prov. vi., ' Re- 
joice in the wife of thy youth ;' not that it teacheth 
wantonness, but it cutteth oti' sinful discontents, Isa. 
Ixii. 2. 

3. It doth make us converse with them willingly, 
Cant. ii. ' Let me hear thy voice, and see thy face' ; 
hither that of cohabitation must be referred. 

4. It doth communicate with the party beloved. 
Hither the providing her things necessary, preventing 
her in them, committing charges to her, her husband's 
heart must rest in her ; yea, a man must, cateris pari- 
bus, allow her more liberally in matters of comfort 
than himself ; she is the weaker vessel. 

5. Patient winking at infirmities. 

6. JTellow-feeling with her in her grievances. 

Use. Now if we lay ourselves to these duties, we 
come short of them ; our love will seek sermons for 
them when they are dead, but never teach them while 
we have them. We often are not pleased in our por- 
tions ; we are never well but when far enough from 
them, never ill but when with them ; like Nabals 



340 



BAYNE ON EPHESIANS. 



[Chap. V. 



toward them, make them be countable to a farthing, 
a chafe for the least trifle, no whit affected with their 
griefs. 

Doct. 2. We see that this singular love must not 
be divided to many, but afforded to our one only wife, 
1 Cor. vii. 2. Let every one have his own wife ; for 
these phrases in Paul, and that in the 19th of Matthew, 
and in the 2d of Malachi, do interpret Moses, and 
shew that God did knit in this bond one man to one 
woman ; and it cannot be other, for this love doth 
translate a man into the power of a woman, that he 
hath no power to give himself further, nor she no 
power to authorise it in him. He that loveth once, 
can love no more at once ; and the proverb is true, 
and this is it, Prov. vi., if the heat of love vex thee, 
quench it with water ; but out of thy own fountain, 
running waters. Where there ai-e two arguments : 

1. From the wholesomeness. 

2. From the propriety. 

For it is better to drink of a clear running water 
than a muddy puddle ; so better quench thy love with 
thy own wtfe, who is a sanctified fountain, than with 
a quean that is a standing troubled water, yea, a filthy 
puddle. Again, who would not rather have wholesome 
water within their house, than go to the common river, 
where we know not what rags was washed ? Such is 
a wife, she is thy proper fountain. 

Use. This, therefore, as it doth teach us our duty, 
BO it doth convince them that Hve adulterously, that 
have queans, concubines, mistresses ; and this age is 
grown flagitious this way. Now younger brethren 
may breed, elder will live at a higher rate ; now 
change of pasture maketh fat calves ; but God will 
root out the unclean man. 

Now the manner foUoweth, as Christ ; in which 
mark two things : 

Doct. 1. That it is not enough to do the duties of 
love, but we must do them in such sort as we have 
Christ for ensample. Now the manner of his love is 
to be considered in three things : 

1. In the chastity of it. 

2. In the sincerity. 
8. In the constancy. 

1. Christ doth so love his church, that he prizeth 
all other as a nettle or a thorn matched with a rose 
or hly. Again, he doth not command her the least 
thing which hath a show of impurity. 

2. For his sincerity, he doth love his church, not 
hers ; for when he made love to her she had neither 
wealth nor beauty, but was poor, blind, miserable. 

3. And his love, where it is once, continueth to 
the end. 

Use. Thus should husbands love, not with whorish 
affections, nor in uneleanness, but in chastity and 
houom- ; thoy should love the woman for the grace 
and womanhood, no by- respects ; their love must con- 
tinue and grow. 

Use. And it doth convince the practice of most, who 



are full of lust, but have little love ; who have wan- 
dering affections, impure dalliances ; who love the 
wealth more than the woman ; whose love is a while, 
so long as there is wealth to keep it warm, while the 
honeymoon lasteth ; and when the flower is cropped 
which they lusted for, then it seetheth down as fast as 
ever it boiled up. 

Doct. 2. Mark hence, that Christ is such a husband 
as that his love is exemplary to all husbands. Which 
doth open a fountain of meditation ; for as by the 
comparison of a father's love, we, marking the love 
of parents, do gather God's love to us, and how we 
like children should be affected to him, so this earthly 
resemblance of man and wife is a spectacle helping us 
to see spiritual things in Chi-ist, and our duty toward 
him. We may, therefore, thus use it : 

1. I see husbands that are sinful provide for their 
wives ; how much more will Christ provide for me ! 

2. I see that husbands stand betwixt their wives 
and dangers. 

3. I see husbands cover and forbear many things. 

4. I see husbands touched with feeUng in their 
wives' griefs ; how much more are these things in my 
Lord toward me, when in men that are sinful they are 
in some measure ! 

So for us, fii-st, I see that a wife who hath a loving 
husband, her heart resteth in him ; so must mine in 
Christ. If any action be brought against her for 
some old debts, she will say she did owe such a thing, 
but her husband hath made himself answerable to 
such things ; so we, if the devil do arrest us, as who 
are debtors to the justice of God, we must say, it was 
so indeed ; but since by faith we gave our hearts to 
Christ, he is to answer it. So if a woman will not 
doubt but she shall find favour with her husband, 
though she hath made some little default, so we much 
more, while we play not false, but keep the loyal faith 
of our heart to him alone. Lastly, if she can comfort 
herself that her husband doth bear at one end of her 
burden with her, how much more must this refresh 
us, that we have such a husband as knoweth how to 
be touched with our infirmities ? 

Now, he doth shew this love of Christ to his church 
from the eftect of it, he gave himself for her. Observe, 
then, Doct. How Christ, as he loveth not with the 
love of a husband any but his church, so he gave not 
himself for any but his church. Men were wOnt to 
give dowries for their wives, as Saul had for Michal, 
and men do not give dowries nor make jointures but 
to her they marry ; so the Lord's dowry is himself, 
his jointm-e is the kingdom of heaven ; the one given, 
the other made sm'e to none but the wife of the Lamb, 
Isa. viii., Luke i., Mat. i., his people ; John iii., 
believing ones; John sv., his friends; Acts xx., his 
church redeemed with his blood. 

Two things will clear this truth : 

1. That the commandment Christ received from the 
Father was not to do that which might be sufiicient, 



Veu. 25.] 



BAYNE ON EPHESIANa 



341 



but to do that which might raise those to glory who 
were given to him ; and this he did accordinyly, John 
vi. 8!), xvii. 4 ; for their sins were satisfied, all spiri- 
tual blessings procured, and the thing presently and 
infallibly to be applied, as if it had been done already. 

2. He that did not let all come in his pra5'er, did 
much less let them have part in his passion ; now, 
John xvii. 9, Christ did not pray for the world. Ex- 
ceptions are made two ways : 

Ohj. First, To the second part, he prayed not effect- 
nally as fur his own ; else, Luke xxiii. 34, and Isa. 
liii. 12, he praj'ed for them. 

Alls. 1. This is to be misliked, that they give Christ 
an inetl'ectual prayer, contrary to that is testified, John 
xl. 22, whatever thou askest thou receivest. 2. He 
was heard in that he prayed. 

2. The instances are false ; for Christ prayed not 
for the world, but for those who ignorantly did that 
which was done, whom he saw might be converted ; 
and if Christ had not prayed so graciously, Peter's 
sermon would not have been so fruitful ; and in 
Isaiah, the same sinners he died for, the same ti-ans- 
gressors he prayed for. Again, Christ's prayer must 
be for them that they might be saved, if they would 
believe through their own free will, or his ell'ectual 
working of faith. Now the first were heretical, the 
latter is eflectual. Some except against the first part, 
thns : It foUoweth not though he prayed not for the 
world ; that is, say they, worldly men while they were 
thus, that therefore he might not ofl'er for them to the 
end they might be converted fi'om the world. 

But here arc three errors in this answer : 

(1.) It makoth the sacrifice of larger extent than 
the intercession. 

(2.) It makoth such the world who had not grace 
nor faith ; whereas it is not the not having of grace, 
but the not belonging and being preordained to grace, 
that maketh of the world ; for Christ in this prayer 
prayeth for those that had not faith as yet. 

(3.) It doth insinuate as if the prayer did not serve 
to obtain conversion, as well as the sacrifice. This 
ground therefore standeth sure ; and to wind up this 
matter, let us hold three things : 

ri.J That God could not be challenged of injustice 
if he should not have given Christ to redeem any man, 
no more than in not giving the angels a redeemer. 

[2.] That the sufl'erings of Christ cannot be intended 
so largely as the transgression of Adam, for then 
Christ should have oft'ered himself for those that were 
damned in hell remedilcssly. 

[8.1 That it is only purposed for those that in time 
were to have a spiritual being from and by Christ, as 
Adam's sin was intended chargeable upon such as 
should come by him ; therefore Christ, though in the 
loins of Adam, yet because the Holy Ghost did sepa- 
rate, sanctify, and frame that nature, was not wrapped 
in the guilt of Adam, John x., for my sheep who shall 
hear my voice and know me. 



Use. Now for the use of this truth. It doth confute 
the German divines and papists, who do make both 
that God the Father and Christ in death did purposely 
aim at the redemption of all, though few attain it ; 
even as a woman hath as sore travail in bringing forth 
a dead child, as one that is living. But though weak 
women, that often want good midwifery, may have their 
fruit still-born, far be it that the Lord of hosts should 
travail, and miscarry in that he goeth with. And it 
is good to mark the ground of their error : in the one, 
a dream of universal grace ; in the other, a conceit of 
an antecedent will in God, which doth so desire the 
salvation of all, that he will do that which is sufficient 
for all. But God's whole delight prospered in Christ, 
Isa. liii. 10, whereas that conceit would cut the Lord 
short of a great deal of his pleasure. 

But they object, 1, if it be true that the damned 
believing on Christ should have salvation, then he 
died to save them, for he can save no more than he 
died for ;;_but you testify to the reprobate, that if they 
believe, &c. 

Alls. The consequence is nought; the reason is 
this, because there is sufficiency in his death to save 
a thousand worlds, though he ^did not purpose any 
such thing. God purposeth the sun shall give the 
benefit of light to no more than have eyes; yet suppose 
that all the eyes of the blind were opened, nay, that 
as many more men were created and set on the earth, 
the same would give light to them all. So the sin of 
Adam, if another world were to come of him, were 
sufficient to condemn them too. 

Ohj. 2. The Scripture doth witness that Christ is 
affijcted no less toward the obstinate sinners than 
others : Mat. xsiii. 37, ' How often would I have 
gathered you together, and you would not !' 

Alls. It is one thing what Christ doth in his human 
nature, as a minister of the Jews, through a holy 
commiseration ; another thing what he willeth by 
reason of his priestly office. Christ as a minister of 
the people, by his human will, did wholly wish the 
good as well of one as the other ; for ignorance of 
secret things, love of mankind, zeal of God's glorj', 
and due caution of subjecting his will, might make him 
without sin wittingly or unwittingly wish somewhat 
that is diverse from the pleasure of God. But in his 
priestly office he hath his commandment only to deal, 
and that effectually to salvation, for such as are given 
him of God. 

Obj. 3. It is said, he hath the natoM of one as 
well as another. 

Alls. He doth not therefore redeem ns because of 
our nature ; but because we are given him of God to 
redeem, therefore he doth take our nature. This 
reason is as if one should say, a man is of the same 
flesh and blood with all women, therefore he must be 
a husband as well to one as to another. 

Use 2. It doth prevent a temptation, for the devil 
doth pipe many a man to hell with this persuasion, 



342 



BAYNE ON EPHESIANS. 



[Chap. V. 



that Christ died for all mankind, all the world, and 
therefore for him ; bnt he died for the believing world, 
&c. It doth shew us his great love to ns, that hath 
loved us and given himself for us. They that make 
Christ's love so lavish, do diminish his love, and rob 
from the wife, to give to the harlot; from the believing, 
to bestow upon the world, which is an adulteress ; 
they get not so much in the shire, but they lose in 
the hundred. What a love were this in a man to- 
wai-d a wife, to love her indeed and live with her, but 
yet to have as good a mind to other women, and do 
what lay in him, only they vrill not come to lure, &c. 
Use 3. It doth teach ns that, if we will have any 
benefit by Christ, we must be of this his chui-ch, not 
only in outward profession, for thus the devil's chapel 
is in that church, but to be added to the number of 
the faithful by faith and repentance, like them in the 
Acts, 'Men and brethren, what shallwe do to be saved?' 

Ver. 26. That he might sanctify it, and cleanse it, hj 

the washiiif/ of irnter tlirough the u'ord. 

Now folio weth the double fruit of his death. 

1. Our sanctification. 

2. Our glorification. 

Doct. In general, then, we see that we must not 
sever these two benefits of Christ's death, pardon of 
sin and true holiness. Whosoever hath his portion 
in Christ's death, hath his nature cleansed, no less 
than his conscience cleared from the guilt of dead 
■works ; for the death of Christ doth cause sanctifica- 
tion, not only as an exemplary cause being meditated 
on ; but his death hath a work against the thi-ee 
things which are in sin. 

1. The power and activity of it, he made the power 
of the world a crucified thing by his cross. 

2. The guilt of it. 

3. The blot, which his death doth purge, inasmuch 
as it doth procure the spii-it of santification to be sent 
into our hearts. 

Use 1. This, therefore, as we would have any benefit 
sure to us by the death of Christ, must make us seek 
to get a part in this first resurrection. No holiness, no 
part in Christ's death, which was that those might be 
sanctified for whom he died. These first fruits of the 
Spirit, they will assure us that Christ died for us. 
There cannot be the efl'ect, but the cause is gone be- 
fore it. It is a casting ladder, we may climb to the 
cliff of the rock, see oui- very eternal predestination 
by mean of it. 

I'se 2. It letteth us see what a precious thing it is. 
Sure things dear bought, and much laid for, are to be 
esteemed. But how hath not God laid about, and 
what hath he not done that we might be holy? 1, he 
hath chosen us, chap, i., for this end ; 2, he hath 
called us to this, 1 Thes. iv. 7 ; 3, he hath given us 
faith and justification for this. Acts xvi. 9, Eom. vi. 

Use 3. It doth meet with a suggestion of the devil, 
who will persuade men, that seeing faith only is 



enough, they shall have benefit by Christ his death, 
though they be not so scrupulous. W^hat need they 
vex themselves ? — the poor publican. — But it is plain, 
for whomsoever Christ hath died, he must have holi- 
ness as well as faith to forgiveness of sin ; he hath 
died to sanctify. 

Use 4. It is manifest hence, that he died not for all, 
or he attained not the end in all, for all are not sanctified. 
If one say, it is because they believe not ; I answer, 
that if he died to sanctify them, then he died that 
they might believe ; for this is the ground of sanctifica- 
tion. Now, if he died that they might have faith, as 
he did for all that are his, — Philip, ii., 'To you it is 
given for Chi-ist to believe,' — either they must have be- 
lief, or else his death is still frustrate. 

The particulars in the verse, two things : 

1. Our sanctification. 

2. The means. 

The same Christ died that he might sanctify ns, 
not any creature, yet so that he useth as a mean and 
instrument hereto our washing in baptism ; not that 
the water of baptism in itself hath such force, but 
because it is clothed with a word of promise, and so 
cometh to excite faith, by which all benefits are fiir- 
ther applied. Where three things must be marked : 

Docl. 1. Christ is he that doth sanctify us. 

2. That he doth use our baptism to this purpose. 

3. That all the efl'ect of our baptism is by reason 
of the word of promise annexed to it. 

For the first, those that are sanctified, that is, we ; 
and he that sanctifieth, Heb. ii. 11, and 1 Cor. i. 31. 
Christ is made our sanctification, that is, the sanctifier 
of us ; he doth procm-e this blessing, and is by merit, 
as they speak. 

2. He with the Father and Spirit doth effectually 
apply it ; and for the right understanding of it, you 
must not, when you hear that God is our sanctifica- 
tion, understand it as when it is said, God is our life, 
for we live in him ; but so that it is by mean of 
creatures in which he hath put such a force ; so that 
though God be the eilicient and more removed, yet 
the nest formal cause which maintaineth life is the 
virtue in the creature. But God so doth sanctify us, 
that entirely and immediately himself doth work it, 
not giving efiicacy to any creature to bring forth this 
work of our sanctification. 

[V, The use of it is, that we should learn to lean 
upon Christ as the author and finisher of this work, 
which will be a sure pillar to trust to, for his strength 
is only able to lead us through all the enmities that 
are opposed : Deut. sxxi., 'Be not discouraged, for I 
am with j'ou.' 

Doct. The second thing is, that though the Lord 
doth entirely and immediately work this, yet he doth 
use means, the mean of baptism. Of which three 
things : 

1. What it is : an instrument to work in us. 

2. How it doth work. 



Ver. 26.] 



BATNE ON EPHHSIANS. 



S4:3 



3. The uses. 

1. It doth first serve, in general, to seal the whole 
covenant of God, which is said of circumcision and 
the cup, ' This is my covenant in my blood ' ; but more 
especially, it doth work to our union with Christ, Gal. 
iii. 27, and our communion in the benefits of remis- 
sion of sin. Acts xxi. 17-20, Rom. vi.. Col. ii. 12, 
Titus iii., regeneration or the sanctify inp; of us. 

2. Xow, in the second place, to conceive how our 
baptism doth sanctify, wo must know there is an error 
on bot!i sides : some saying that God doth, by his 
motion, give force to the ministerial action to cleanse 
the soul, that though God is the principal worker, yet 
the ministerial action, through him, doth immediately 
bring forth our sanctilication ; so that our sanctifica- 
tion should come neither immediately nor cntirelj' 
from God. Some say that God doth all entirely, but 
they do so tie his presence to the water, that where 
the minister's action is, there God is also, and at that 
time, unless, in parties of ripe years, unbelief hinder. 
Others say they are naked pictures and badges of pro- 
fession, in these three conclusions : 

Conclusion 1. God doth alone, wholly and imme- 
diately from himself, cause the work of our sanctifica- 
tion ; though he use water, yet he doth not give any 
quality to it, nor hft, by any motion of his power, the 
water to efl'ect our inward sanctitication. Circum- 
cision is nothing. Gal. v. And, lest the papists should 
say that Scripture doth not speak so of baptism, the 
apostle saith that all the ministry of man is nothing, 
1 Cor. iii. 7, in regard of power to work in the soul ; 
aud, 1 Peter iii. 27, the apostle saith that the out- 
ward baptism doth not save. Such like places teach 
that the Lord doth so use these things, that yet all 
virtue and etficacy is in him, and goeth immediately 
fi-om him ; for when sanctification is greater than 
creation, no creature can be admitted to that fellow- 
ship in the power that doth work it. But this would 
deify the creatm-e ; and when Christ saith, Mat. xv. 
18, that no creature can defile the soul, we may say, 
on the contrarj', Not we, but Jesus of Nazareth hath 
made this man to walk, Acts iii. In the pool of 
Shiloh there is a resemblance, for a man by going into 
the pool was cured, yet the water had no virtue, nor 
was not lifted up by the angel to do the cure, for then 
it could not but have healed two as well as one. 
Natural causes cannot suspend their actions when 
there is fit matter, as fire cannot but burn if you put 
on oil, or cast on wood. 

Conclusion 2. The sacraments, though they have no 
power to create grace in the inner man ; this though 
Paul saith of the word preached, it is nothing, 1 Cor. 
iii. 7, yet, Rom. i. 10, he saith that it is the power of 
God to salvation, that is, a powerful instrument. To 
understand it, you must know a man, or a thing may 
be a cause of that which he doth not properly work. 
For example, I come and tell you there is a poor man, 
pray you to relieve him ; you go and give him some- 



thing ; I cause this alms, and yet the matter that doth 
properly work it, is the inward compassion, which, 
stirred up, doth move j-ou to do the alms. So Ezek. 
xvi. 17 ; wicked lust breathed, men did by picture 
grow to be filthy, the devil stirring up their lust, was 
the proper case, though the other were the instrumental. 
So the sacraments, by reason of the word of promise, 
and the proportion of their eflects to that which Christ 
worketh, who is signified by them, they do toll us that 
Christ is ours, given us, his blood sprinkled on us ; 
they go no further. Now, the Spirit stirreth up faith, 
and so makelh us find that inwardly which they speak 
outwardly. God therefore sanctifieth, the blood of 
Christ sanctifieth : ' I am Jehovah, youi' sanctifier ;' 
' the blood of Christ purgeth from sin.' The word 
sanctifieth : John xvii., ' You are pure by the word.' 
The sacraments sanctify. God, by his almighty power, 
doth immediately, from himself, alone work ; Christ 
his blood doth procure it. The word and sacraments 
shew us this blood, that we, believing on it, might 
have the spirit of sanctification. 

Conclusion 3. Though God nseth these things, yet 
he doth it as plcaseth him, to whom aud when he 
thinketh good ; for he doth all after the pleasure of 
his will. It pleased him, 1 Cor. i. 21 ; we must not 
bind God to the fount. Hence some that have the 
sign never have the thing, as Simon Magus, Judas, 
&c. Some at that present receive both ; some have 
the eflcct of baptism long after. But one may say, 
then the signs are empty signs, if they work not at 
all, or not for a long time, that they signify. Ana. 
Thus, we may say, a good medicine is no medicine if 
it work not in a body irrecoverably obstructed ; or the 
seed is no living seed, because it sheweth not the fruit 
all the winter. 

Ohj. One thing here is to bo answered : How it can 
be said that God sanctifieth us by baptism, when we 
must have faith and sanctification before it can be 
efiectual in us, as was manifest that Cornelius had. 

Anx. Things are said to be done when they are 
manifested and more fully performed : ' I will choose 
Jerusalem,' Zech. ii. 

Use 1. The use of this to us : 1. To shew to many 
how void they are of the fruit of baptism ; they have 
the shell, they want the kernel. Many want tliis 
death to sin, and life to righteousness ; they want that 
baptism of Christ, though that be not of man, but of 
God : Acts vii. 51, ' ye uncircumcised of heart !' 
So it may be said to many, ye unbaptized ones, 
not washed in youi' souls ! 

Use 2. It doth teach us that we must all strengthen 
ourselves, and further our sanctification, our fruition 
of Christ and all his benefits, even from this seal 
which God hath given of it. If a man hath put to his 
seal to anything, we count that sure ; none can go 
against his seal. How much more should we hence 
assure oru'selves of Christ and his benefits, because 
God hath sealed them to us ! He hath promised, he 



3^4 



BAYNE ON EPHESIANS. 



[Chap. V. 



hath sworn, he hath put to seal, that we might be as- 
sured ; we make dormants of them, never look to 
them ; as good have no baptism, as not use baptism. 
When, therefore, you find doubting, touching the par- 
don of your sin, you must reason : Hath not God 
sprinkled on me that water which is the pledge of 
Christ's love sprinkled on my conscience, to wash 
away that sin of my soul ? TSTien we find that power 
of sin great in us, we must say, Have not I been set 
into Christ, shedding his blood, and dying by baptism, 
that I might die with him ? So, when we find want 
of holiness and grace, we must reason. Have not we 
been sprinkled with that water which is the washing 
of the new birth ? 

Doct. 3. The third thing is in these words, tltrongli 
the word. Whence we see that all the force the water 
hath, is by reason of the word of promise with which 
it is clothed. Why, saith Austin, on the 15th of 
John, you are pure through the word. Why did not 
he say through the washing of water ? Because all 
the force of the water cometh from the word ; for take 
away the word, what is water but water ? The word 
cometh to the element, and maketh a sacrament : 
Accedit ivrhuin ad elemcntum el fit sacramentnm. And 
lest we should think he meaneth it of the word sacra- 
ment, as it is pronounced by the priest, he saith. 
Whence hath water this force ? &c. From the word, 
non quia dicilttr, sed quia crcditur; for water might 
signify cooling as well as cleansing, if God, by his 
word, should not determine it. 

Use. This, therefore, being so, it doth teach us that 
all the working of the sacrament is from belief on that 
which is promised by it, for the water's work is because 
of the word ; the word is nothing not mingled by 
faith, Heb. iv. 2. Etyo, baptism doth nothing but by 
means of belief; all the working of it is to be resolved 
into faith. Col. ii. 12. We are raised up by baptism. 
How ? ex opcre operato ? No ; through faith. And 
here is an excellent harmony of those things that are 
said to sanctify us : I am Jehovah, your sanctifier ; 
the blood of Christ doth purge us ; the word doth 
make us pure, John xv., 1 Peter ii. ; the sacraments 
do cleanse us. God he, by his virtue from himself, 
immediately doth produce our sanctification. 2. 
Christ his blood doth it by procuring the Spirit that 
doth cleanse it. 8. The word and sacraments do it 
by stirring up faith on Christ crucified, and so leading 
us to God, who doth cleanse us. And this is to be 
noted against the papists, who, with tooth and nail, 
fight against this, that the efi'ect of the sacraments 
should be brought to belief, or require faith to come 
between ; for they say that faith is not necessary in 
fho use, that, provided there be nothing done against 
them, a man need not do anything to help their work- 
ing in him ; they do their work by reason of God's 
power, Christ's merit, the faith of the church, not that 
faith of him that recciveth them. As a medicine, if 
a body be prepared, a man shall hoar of it though he 



sleep or wake ; a wicked doctrine, that caUeth mea 
from faith, and communicateth God's honour with 
creatures. This text doth refute it, which fetcheth all 
the efiicacy of the washing from the word. Now, all 
the efiicacy and working of the word is from being 
mingled with belief, Heb. iv. 2. 

Olij. But the papists will say that the apostle mean- 
eth not here a word preached to beget faith, but a 
sacramental word which serveth to make a sacrament. 
But this distinction is absurd, which denieth to » word 
sacramental the common nature of every word of pro- 
mise, viz., to be a word of faith : for though every 
word preached to faith is not a sacramental word, that 
is, doth not make a sacrament, yet every sacramental 
word is a word serving to beget belief. 

Olij. But one may ask. Why doth the Scripture say, 
by baptism we are saved, cleansed by washing, if the 
laver be not the cause properly working ? which, lest 
we should doubt, St Peter saith. Baptism doth so save 
US, as the Ark saved Noah. Now that did truly and 
etfectually save him. 

Ans. They thus speak because God hath ordained 
these things as instruments with himself to work that 
which himself only entirely efl'ecteth. The place of 
Peter compareth the ark and baptism in that which 
folio weth them both, not in the manner of working; in 
the consequence, not the efiicacy. 2. Peter speaketh 
of baptism as it is wholly considered, comprehending 
God's action within as well as the mercies without. 

Ohj. 2. One may ask. Why do you give it to infants 
who cannot believe ? 

Ans. We do baptize them as expecting they should 
live and come to be instructed in that sacrament. If 
they die before they know good or evil, we say baptism 
is not in vain, it strengtheneth the faith of the parent, 
it entereth the child : though a papist need not ask 
this question ; for we may ask him. How did circum- 
cision work by stirring up faith ? How then might it 
be ministered to infants that had no faith ? 

2. One may say that baptism, if it do but stir up 
faith, then one may have as much advantage by seeing 
another baptized, as by being themselves ; as a sermon, 
though spoken to one man, edifieth all alike that 
hear it. 

Two things in baptism : 1, instruction ; 2, applica- 
tion to me in particular. Instruction in two things : 

1. Touching Christ crucified. 

2. Touching the applying. 

And this I may learn by seeing another, both that 
Christ's blood is the laver that washoth sin away, and 
that some have this blood in the church sprinkled on 
them ; but that this is sprinkled on me, I cannot learn 
unless by my personal receiving. 

Use. Wherefore let us hold this, that vrithout faith 
in the sacrament wo can have no benefit by it ; there- 
fore let us look back and stir up our faith on this grace 
which was brought us. It is with the sacraments as 
with some medicines, which if one do not take broths 



Ver. 27] 



BAYNE ON EPHESIiVKS. 



345 



and walk upon them, they will not work ; so the 
Bacraments, if we walk not our faith in the promisoa 
annexed to them, they will not bo effectual and fruitful 
in us. 

Ver. 27. Tluit ice mi/jht make it unto himself a 
ijlorious church, nothavimj spot, or wrinkle, or any such 
thimj: but thai it should he holy and without blame. 

Now followcth the fourth point : he sanctifieth and 
cloanseth us through baptism, that ho may present us 
at length blameless. Mark then, the effect of baptism 
is not only when it is ministered, or when we first be- 
lieve, but it reacheth to our whole lives. The apostle 
doth not say, Christ doth cleanse us in baptism and 
put us in good case while we keep in it, but when we 
fall, he doth then cleanse us with penance, that so he 
may present us spotless. But he maketh our sancti- 
fication by baptism continue, and sei-ve to bring us to 
perfection. Baptism is like the ark: if it had carried 
them for a day or two, till the next waves rose, and 
then left them, they bad not been saved by it ; so if 
the grace of baptism did not serve against all surges 
and waves of sin present and future, it could not save 
us. And this may easily be convinced. For let me 
ask, whether baptism is not the seal of God's cove- 
nant ? They will say, Yes. Then, whether is God's 
covenant to be merciful to some sins, or all ? To all ; 
but provided we believe and continue in it. Whether 
must faith be such as must hold on without being 
broken off, or my faith serve, which though it be shaken 
doth renew itself"? It cannot be denied, but the faith 
which shall rise up being fallen, is always accepted of 
God to the covenant, Jer. iii. Then it is manifest, if 
God sealing his covenant do require faith, which never 
is interrupted or which reneweth itself, that so often as 
a man reneweth his faith he hath the benefit of the 
covenant and the seal annexed. Now the papists say 
that a faith which doth renew itself hath benefit by 
the covenant, but not the use of the seal. Their doc- 
trine maketh a butter seal of baptism. 2. God's pro- 
mise, whensoever believed, is efl'cctual ; but baptism is 
not a naked washing, but clothed with promise. ' He 
that believeth and is baptized shall bo saved.' Now, 
they say, He that believeth, and continueth, never 
failing ; that is, breaking off' that belief ; but if he do, 
he shall no more be holden by baptism. Then this 
word of promise is not as Peter saith, enduring for 
ever, but lasteth only till the next deadly sin. 

3. The fathers had help by their circumcision both 
in right and mortification, Rom. iv.. Dent. xxx. C, they 
had not the bark of ponanco to sail home in when they 
ofi'ended. 

4. It is against Christian experience. But it is not 
to be wondered at ; for when they are ignorant, or will 
not see the righteousness which baptism sealeth, nor 
will not have us by belief, but by virtue of the minis- 
terial action, have benefit at the first by baptism, no 
wonder if renewing faith doth not, say they, help us 



after ; for in their judgment it did never avail us, be- 
cause they do make the virtue of it ex opere operato ; 
therefore, without repeating the act, they think the vir- 
tue of it cannot be attained. Their scripture is the text 
to the Hebrews, which hath no show to this purpose, 
for their reason that men must not find such easy re- 
conciliation after baptism as before; and all the ancient 
say there is no other way and cure of sins after and 
before baptism. 

Ans. It is easier to recover a sick man than to 
quicken a dead man, and as easy to be cleansed of one 
sin as of a multitude, and to bo forgiven when we sin 
of frailty, now friends, as at the first when we were 
enemies. But say that it be more difficult, this mak- 
eth not a new way, but the old way must be with more 
sorrow and revenge traversed : and the fathers never 
thought that there was any other way than faith in the 
grace sealed in baptism. But they therefore call it 
another manner of curing. 

1. Because the act of baptizing could not be re- 
peated. 

2. Because they might not come to that grace of 
baptism with simple profession of faith and repentance, 
but were further to give testimony of it in penitential 
exercises, for to wash away the stain wherewith they 
defiled the church, and to spread a wholesome terror, 
that others might not dare so to ofl'end. A new way, 
because for circumstances it was otherwise adminis- 
tered. 

Use. We therefore, seeing our baptism is effectual 
all our life long, must learn to look to it. These ele- 
ments are not like material bread ; we cannot eat that 
and have it; but these are a visible word, and clothed 
with a word of promise which lasteth for ever. We 
must chew the cud, and then these things will still give 
us nourishment as fresh as when we first believed. 
And that none should think himself too good to profit 
by baptism, think of Abraham, Cornelius, yea, Christ 
himself, that took it leaving us an example. 

Now he Cometh to the second effect, our glorifying, 
where two things are to bo considered : 

1. Onr presentiiii/, for so the word signifieth, which 
is amplified by the person to whom we shall be pre- 
sented, to himself. 

2. The manner set down : 1, generally, a glorious 
church ; 2, expounded particularly, from the removing 
of that which is against it, and from the perfection of 
holiness in which it standeth. 

The sum of the verso : that Christ doth sanctify us 
through the course of our lives, helping us by faith on 
the word of promise in baptism hereunto, that we who 
have some conjunction, and arc contracted to him here 
by faith, may at length all of us bo presented before 
him and given him in marriage, being for quality per- 
fectly glorious, that is, such as have no superfluity of 
sin spotting us, nor no defect nor running, which the 
lack of grace causeth, as the lack of natural moisture 
maketh the face wrinkled, but we shall have nnblamc- 



346 



BAYNE ON EPHESIANS. 



[Chap. V. 



able holiness, and perfect happiness the companion 
of it, 

Doct. 1. Then we see, how that they who shall be 
glorified in the last day must be first sanctified here. 
He doth sanctify, and he at length doth glorify ns. The 
pure in heart shall see God ; without holiness you can- 
not see God, Heb. siii.. Mat. v. Those three benefits 
cannot be severed in Christ : 1, justification, it is for- 
giveness of sin ; 2, sanctification here; 3, glory here- 
after, Rom. vi. You being justified have your fruit 
unto holiness, and the end is eternal life. For though 
it be no cause of glory, yet it is a necessary antecedent, 
as a man must be a chUd before he can be a grown 
man, though his childhood doth not make him a man. 
And it is comely that the spouse of Christ should be 
cleansed and fitted as it were, before she be presented 
to him. When earthly majesties have not had their 
women brought to them till they were anointed, washed, 
perfumed, exquisitely by the whole year adorned, Esther 
ii. 12, how much more is it meet that the believing, 
who are to be the queen of the King of kings, shonld 
be prepared hereto ! 

Use. Wherefore, as ever we look to have part in glory, 
so let ns fii'st strive here to be holy. No saint here, no 
saint in heaven hereafter ; nay, he shaU be an incar- 
nate devU, that scofleth at being a saint on earth ; no 
unclean thing, no dogs shall enter there. Men wiU 
not match with foul ones, and dost thou look that 
while thy soul is full of all filthiness, darkness, pro- 
faneness, atheism, wrath, worldliness, uncleanness, in- 
temperance, that the Lord of glory should marry him- 
self to thee, and take thee to his glory ? No ; he first 
sanctifieth, then he glorifieth. 

Doct. Now, particularly, first from this he saith, 
ihat he may present us, ha Tasarrr^UTj, we see, that while 
we are here, we are absent from the Lord ; we see that 
as yet, or rather that we are not given in marriage, and 
taken home to him. As in earthly marriages, first, 
there is a contract, and then some space of time be- 
tween that and the marriage, as standing with the 
chastity of proceeding, as which trieth the truth of 
love, and maketh the consummation more welcome, 
when now it hath been expected ; so every believing 
soul is, when the Father draweth it to Christ, contracted 
to him. Cast but the eye of faith to Chiist, and thou 
hast won his heart, he is his own no longer. Cant. iv. 
9 ; yet for good purposes the taking of us home to 
himself, and the consummation of these beginnings, is 
put off till all the faithful, the wife of the Lamb, shall 
be presented to him, all of whom shall then be given 
him by the Futher ; yea, ministers having a part in this 
matter, 2 Cor. xi. 2. 

Use. This should move us, seeing there is a time 
wherein the Lord will fully wed us to himself. This 
must make us long after the hour when all shadows 
shaU flee, when all of us shall be brought into the house 
of our Lord, and be with him for ever. We see how 
contracted persons think a day a year till they each 



enjoy the other ; the same affection should be in us 
toward Christ Jesus. 

Doct. 2. The second thing to be noted, viz., that 
the church belongeth as a wife to none but Christ, we 
shall be presented or given to him. Wii&t are minis- 
ters ■? Not the bridegroom, but his friend ; not who are 
suitors for themselves, but such as go betwixt Christ 
and his church, to fit her a virgin for Christ their 
Lord, John iii. 39, 2 Cor. xi. 2. 

Use. The which doth rebuke the insolency of the 
pope, that, among other titles, is not ashamed to have 
this maintained, that he is the husband of the church. 
But no consideration doth more throw down that claim 
of his to be a head, than this chapter. For Christ is 
so a head that he is a husband. Now we know that a 
husband- hke headship is of that nature that it doth 
not brook partners, the husband cannot have depu- 
ties, or do that which belongeth to him by proxy ; fie, 
it standeth not ^ith the chastity of a husband to de- 
pute another for him in any sort, nor with the chastity 
of a woman to admit it. But thus to plead himself 
co-rival with Christ, is fit for him that lifteth himself 
up above all that is called God. 

Doct. 3. We see what a glorious state is reserved 
for us in heaven ; yet it appeareth not what we shall 
be, but when Christ appeareth, then we shall appear 
in glory with him, Col. iii. 1, John iii. 2 ; a state of 
perfect glory both in soul and body. In soul, perfect 
light, flaming love, joy unspeakable ; in body, such 
gloiy, that the face shall shine as the sun, the body 
be covered, as it were, with light, it shall be immortal, 
spiritual, neither needing meats nor drinks, and of 
admirable agility, even able to move whither the spirit 
doth carry it. This glory is kept for us till we shall be 
handfast to Christ, and that fitly ; for look, as we put 
off oui' bravery till the wedding-day, though they will 
go handsome, yet the wedding apparel shall not come 
forth tin then ; so we, though Christ maketh us comely, 
yet all this sumptuous attire is reserved till the wed- 
ding of the Lamb is to be solemnized. Then we shall 
have it as a piece of his glory, that then we should be 
stately arrayed. 

Use 1. And this, that our spotless holiness is not 
attained here, doth teach us, 1, to decline such erro- 
neous spirits as would have a glorious church on earth, 
such as were the Donatists, as are the anabaptists, and 
in part the papists, who affirm thus much of a true 
believer baptized, that he is without spot, and that 
there is nothing in him which may not endure trial 
before God's justice, nothing that God can hate. Now, 
what doth this, but before we come to Christ, either 
by death or otherwise, make a person without spot, 
contrary to Scripture, as 1 John i. 8, ' If we' (saith 
so great an apostle, including himself) ' say we have 
no sin, there is no truth in us.' In which place they 
stick as in pitch, for saying is not only speaking with 
the tongue, bat with the heart : ' The fool hath said 
in his heart.' And when the Scripture affirmeth the 



Ver. 28.] 



BATNE ON EPHESI.VNS. 



34.7 



naming or saying, it affinneth that thing ; he gave 
them this privilege to be called, to be. When it de- 
nieth that a thing may be thought or spoken, it denieth 
the being ; and bo Paul complaineth, Rom. vii. 23, of 
sin dwelling in him which doth lust against the Spirit 
of God ; it is the law which the spirit writcth in our 
hearts, and therefore is properly sin, which the apostle, 
mourning under the burden of it, doth further evince ; 
for if it were a disease left for to exercise us for our 
further glory, the apostle should have rejoiced as in 
other atliictions, rather than otherwise. 

But about this the papists err, not marking, (1.) 
that God doth forbid the losing of grace in us, whereas 
every commandmeut doth forbid, for sin is not ended 
in the outward deed, but begun in the breach of inhe- 
rent grace. Be upright, they lost their first love. 

(2.) That the commandments do shew some things 
which they bind not to do. Cursed is he that abideth 
not in all ; and they require in obedience all the heart 
and might. 

(3.) That thou shalt not lust, forbiddeth lusting 
only with consent of our own will ; but such lust may 
be known without the law. 2. Lust in an infant un- 
baptized is sin, yet it hath no voluntary consent in 
the infant ; if sin, it is a breach of some command- 
ment, as themselves yield, though they will not admit 
of the contrary. 

But to return ; they say that sin is so abolished in 
baptism, as none remaineth, not only making us guilty, 
but as having being in us ; we grant no guilt, and a 
deadly wound of it, so that, successively, it shall be 
quite abolished. 

Ohj. The Scripture saith, that not only guiltiness 
is removed, but that our sin is dead and buried in 
baptism. 

Alts. The Scripture speaketh of things as done when 
they are in doing. Now this is begun to be done, 
though not as yet to be finished, Psa. ii.. Acts iv., 
Isa. i. 18; he saith that a convert is as white as snow. 
Ansirer. In regard of that righteousness which stands 
in forgiveness of sin, Christ's put upon us ; and thus, 
seeing that Christ is put upon us in baptism, we may 
say, as Chrysostom, that a baptized person is purer 
than the sunbeams, for the Sun of righteousness 
doth clothe him, no speech can be excessive. 

Ol'j. 3. How can sin and righteousness, life and 
death, dwell together ? 

Alls. They cannot in the highest degree. Thus 
reigning sin excludeth righteousness, and perfect 
righteousness in heaven shall exclude sin. 2. They 
cannot so dwell together as to be accorded, but in 
inferior degrees, and one fighting against another, they 
may dwell together; Gal. v., the spirit and flesh are 
contrary, yet dwell in us lusting one against another. 

Olij. 4. How can a man sin, and yet not be guilty; 
have sin which God hateth, and yet be accepted? 

Alls. The relation of condemning in this person 
may be severed, though the being remaineth. How 



can a stone which is a landmark cease to distinguish 
ground and be a stone ? How can a bee cease to 
sting and be still a bee ? How can a physician hate 
a disease and love his patient ? 

Use 2. This must stir us up to wait for the glorious 
appearance of Christ, when this glory shall be put 
upon us, even to groan after it with sighs which can- 
not be uttered. 

Use 3. It must comfort us in seeing our nakedness 
and our ragged souls, to hear that we have better rai- 
ment, a more happy condition. Children, with their 
companions, when they are homely clad, and see 
others gay, will s:iy, they have finer coats than those, 
they are locked up, they shall wear them on Sunday ; 
so we, though but naked and ragged here, should com- 
fort ourselves, as who know that we have better laid 
up for us. 

Use 4. Lastly, hence a note may be gathered by 
proportion, for the instruction of husbands. Christ 
his exemplary love sheweth itself in these two things : 
1. He doth cleanse us from spots; 2. He doth it in 
most kind manner, not giving us the whore, though 
we be adulteresses, but laying down his life, and 
making a bath of his own blood ; which doth teach 
husbands that they must labour to cleanse their wives 
of the spots of their souls, not by playing the lion in 
the house, as the wise man saith, but by trying all 
loving means that serve to this purpose. 

Ver. 28. So ought men to love their irives as their 
oivn bodies ; he that loveth his wife loveth himself. 

Now foUoweth a second reason why men should 
love their wives, because they are their bodies ; for 
the apostle doth not only intimate the manner of love, 
but rendereth a reason by affirming this of them, that 
they are the bodies of men, which is plain by the 
deduction which is inferred upon this, viz., he that 
loveth his wife loveth himself, which could not be 
said out of the former if he had not affirmed of them, 
that they had been the bodies after a sort of men, and 
pieces of himself. Having propounded it, he doth 
prove the fii-st part of the reason by three arguments, 
viz., that men are to love then- bodies : 

1. From the precedent in nature. None but loveth 
his own flesh ; it is against kind to do otherwise. 

2. From Christ's example. He doth cherish his 
body, which the believing we afiirmed by way of pre- 
vention to be, or by way of rendering a reason why 
the church is cherished. 

3. From the constitution which doth give the wife 
a ncai'er place than father or mother, as being one 
flesh. 

Having thus propounded and proved his reason, he 
concludeth this point with acclamation, bearing record 
that there was a hidden contemplation in some things 
that before he had spoken, which his sentence is first 
propounded, then expounded : propounded in those 
words, ' This is a great mystery ;' expounded by way 



3i8 



BATNE ON EPHESTANS. 



[Chap. V. 



of correction in the next words. I mean this which I 
have said concerning Christ and his church. 

Doct. 1. Then we are to consider that therefore we 
must love our wives, because they ai'e our bodies. 
For opening it, two things : 

1. How they are the body of the man. 

2. WTiat duties may hence be concluded. 

1. For the first. If we look to the first beginning, 
we may literally understand this, for Eve, the wife of 
Adam, was a piece of his body, Adam having in him 
not only that which made him a perfect man, which 
he remained when Eve was made of him, but that 
which made him a perfect beginning principle of man- 
kind. But thus she is not our body in any special 
manner. 

Secondly, The wife is the body of a man juris fic- 
tione, in supposition of the law, for the law putteth 
the case as if they were both one person. 

Thirdly, and principally, she is one body with him 
jure coiijunclio)iis, because she is by God's constitu- 
tion and lawful consent made as one person with the 
man in begetting a seed to God ; for look, as a plant 
of one tree now set in another, they do grow up, not 
as two, but one tree, bringing fi-uit, so God hath in- 
corporated the man and woman that they should be 
one tree, and, as it were, propagating fruit unto him- 
self. 

Doct. 1. Then hence, that she is thus our body, we 
see how that we must be more nearly afiected to her, 
for every man is next himself, ' skin for skin,' &c. 

2. She is to have communion in all things with the 
man, for what hath the head which, after a sort, is 
not for the body ? 

3. A man is, notwithstanding defects, to rest in 
her ; for if our Ijodies be without beauty and feature, 
if lame, crook-backed, or otherwise, we do content 
ourselves with them, and make of them the best we 
may, so it must be in husbands towards their wives, 
as who are their bodies. 

4. Lastly, Note hence, that the woman is not 
having power of herself, as the man is not his own 
likewise ; both have mutual affection one in another, 
for the body is the body of the head, and the head is 
a head for the body. 

Doct. 2. It is to be marked, lest we should stick at 
this point, how the apostle doth infer that loving our 
bodies we love ourselves ; whence mark, that as we 
would shew love to ourselves, so we must love our 
wives. This is a lesson we are sorry to take forth, 
Master, be good to thyself, for there is in natm-e an 
inchnation to this ; whence it is that men who stand 
frozen at motions never so equal, tell them that you 
can shew them that thoy are parties, then you shall 
have them tooth and nail for you. If, therefore, we 
have such a readiness to love of ourselves, let us love 
our wives, for our love is not lost, the grist cometh to 
our mills, we love ourselves in this love. And so it 
is ; for, as the good done to a member redoundeth to 



the head, so with the wife ; and, on the contrary, he 
that loveth not his wife loveth not himself, for he 
doth make her worse, and so disease himself. Or if 
she be a good woman, that will not shoot with the 
devil in his own bow, and requite evil with evil, yet, 
in not loving her, a man doth kindle such a discon- 
tent in himself, which, hke a gentle iii-e, doth dry his 
bones, which doth make him eat his own liver, and 
after a sort become his own hangman. 

Ver. 29. For no man ever ijet hated his oini flesh ; but 
nourisheth and cherisheth it, even as the Lord doth the 
church. 

Doct. 3. It is to be noted when he saith, none hateth, 
&c., that it is a monstrous unnatural part to be un- 
kind to the wife. 

But for the better understanding of it, three things 
are to be considered : 

1. That this is to be understood with caution ; for 
some may be found that hate their flesh, as those 
Douatists that would throw themselves down from the 
top of hiUs, and mortify their flesh ; those Baalites, that 
lanced themselves ; and, Col. ii., many cruelly murder 
themselves ; therefore it is to be conceived with this 
limitation, that none in his right wit and reason doth 
hate his flesh. 

2. It is to be marked that there is a double self- 
love, one sinful, a disease of these last times, 2 Tim. 
iii. 2, a cherishing of it in fulfilling the lusts of it ; 
which is a viperous love, that eateth out all love to God, 
to our souls, to others, for it maketh a man afl'ected 
as if the world were made for him. 2. There is a self- 
love which is erosyri, gi-aven in the bowels of man, 
which, when it is sanctified, becometh that rule of 
man's love, which is then good when it is ordered 
rightly in regard of God in respect of our own soul, so 
far that the body may still be in subjection to the 
soul. 

2. 'WTien it seeketh not itself only, but is diligent 
abroad, so that here is no warrant for such epicures 
as ti'ick their skin, and have no other trade of life ; for 
he allegeth the natural instinct, not the excessive vice, 
which indeed is upon the matter hatred of the flesh, 
not love. 

Thii-dly, We must remember in what the love of the 
flesh standeth : 1. Men hate it not; that is, they do 
not entreat it despitefully, grieve it, &c. 2. They pro- 
vide to cherish it : ' a man's labour is for his mouth,' 
Eccles. vi. 7, back and belly. 3. A man doth cherish 
ministering things that serve for strength and comfort, 
and succouring it against annoyances, as persons more 
tender do so foster that they will not let the wind blow 
on it, which therefore doth prove that it is an un- 
natural thing to bait and giiove the wife. It is as if 
one should dig and raise his own flesh, to be careless 
of her whether she sink or swim, to deny her com- 
forts, and such tender usage as a man doth give to his 
flesh ; as those monsters are here also to be whipped 



Vek. 30.] 



RAYNE ON EPHESIANS. 



3W 



that deiraad themselves of their portion, deny them- 
selves comforts, martyring after a manner their own 
flesh. 

Ihict. The last thing to bo marked is, that we must 
cherish our wives, ns Chi-ist doth the faithful souls 
who are of his flesh and body. Now this his cherish- 
ing and fostering of the believing soul is to bo gathered 
from sundry parts of love wo mark in him : as, 1, he 
doth avoid and shun the grieving of us so much as in 
a word, which may bo noted in all these qualifications 
whereby ho allayeth the tartness of any speech he 
speaketh to his : John xvii., ' But ye are pure.' 2. He 
doth converse amiably with us, kissing ns with the 
kisses of his mouth ; that is, making us feel his com- 
forts by the work of his Spirit in the words of his 
mouth, taking his repast with us, I will come and sup 
and feast in you. 3. He thinkoth and speaketh hon- 
ourably of us, calling us his lovo, his friends, not 
ashamed to call us brethren, saying we are beautiful, 
pure. 4. He doth take in worth our weakest duties, 
and useth great patience toward us. 5. He doth com- 
fort us in heaviness, his left hand is under us, his right 
hand doth embrace us. Cant., Isaiah Ixiii. He doth 
comfort us as a mother doth a son in heaviness. How 
he speaketh to the hearts of his in John, in that last 
speech he made to them ! 6. Ho doth shroud us 
under his ^sings from all evils which might hurt ns, 
as a hen her chickens. 

Use 1. Which doth serve not only to inform nshow 
we should cherish our wives by not grieving them, by 
sweet and amiable behaviour toward them, by thinking 
reverently and so speaking of them, by equal accept- 
ance of their services and patience towards them, by 
bearing their burdens with them, by sheltering them 
from evil ; bnt it doth convince the behaviour of men, 
which is often in every point so contrary ; for many 
that are never well but when they call them by words 
and provoke them, that are always sour and lumpish 
in behaviour toward them, in not giving them that 
countenance they shew to common friends, that think 
and speak to, and of them to others most basely, that 
take nothing in good worth, quarrel at everything, have 
no patience, if anything never so little be amiss, that 
if they be heavy will bring fuel to the fii-e and increase 
it : they do make them water their plants without 
cause, and yet are merciless at their tears, not loving 
them truly ; they become murderers of them by unjust 
wrath. 

Use 2. This truth serveth for comfort of such per- 
sons as bear this heavy yoke of unkind husbands. 
They cannot have a more cordial comfort applied than 
this, to turn their eyes unto their Husband in heaven, 
in whom they shall find heaped measure of love unde- 
served, for all the lack of love which they might claim 
as due at the hands of men. Yea, it comforteth us, 
for as St Ambrose said, I fear not to die, I serve a good 
Lord ; so we need not to fear, though wo have many 
wants in our best duties, besides our sinful infirmities. 



for we havo a gracious husband that doth cherish and 
foster us, who is full of acceptance and patience. 

Use 3. It doth teach us our duties, viz. if Christ bo 
so kind a husband to us, then we must be circumspect 
in nothing to grieve him : lovo requireth love, and the 
soul that feeloth the sweet of lovo will be loth to in- 
terrupt the course of it. This the church in the 
Canticles doth chargo her maids, that they occupy 
themselves in the works belonging to them, and no 
way by any rudeness awake her lovo before he please. 

Ver. 30. For we are members of his body, ofhisjlesh, 

and of his bones. 

Now the apostle sheweth the reason why Christ doth 
so cherish his church, viz. because she is so near and 
dear to him. In which three things must be marked : 

1. How that the ground of all the fruits of love we 
receive from Christ is our union with him. Look John 
xvii. 21. For as betwixt man and woman, the man 
cannot shew the fruits of love, nor the woman doth not 
communicate in the man's goods, till, according to 
God's ordinance, by mutual consent they are joined 
one to another, so with us and Christ. 

Wherefore this is made the reason of his kind 
cherishing of us, our strait conjunction wo have with 
him. 

Use. Which must teach us to labour for faith, which 
is the wedding ring which maketh the contract twist 
Christ and us, Hosea ii. 22, that by faith made one 
with him, we may have commoniou in the benefits by 
him. 

Use 2. It is to be marked that he doth not say, for 
the church is his body, of his flesh, which the sequel 
of his discourse did require, but he putteth himself 
and the believing Ephesians instead of the church, and 
doth appropriate to himself and them this blessed 
union here named, which doth teach the property of 
faith, viz. to assume in ourselves that which belongeth 
to the church, and to apply to ourselves that which is 
in general taught of the church. Paul here assumeth 
that he and the believing Ephesians are the church, 
and this which is agreeing to the church, which is, 
chap, i., the body of Christ, he avoweth it of himself 
and the believing Ephesians. We must know our- 
selves true members of the church. It is not the 
bishop of Rome with his clergy, nor any of their kin, 
that are the church, but such as are eft'ectually called 
through faith on Christ to holiness here and that hope 
of glorj', they are the church. If others take that 
name to them, having might though no right, it is but 
as a true man's purse in a thief s hand, it is none of 
theirs. And as we must know ourselves the church of 
God, so we must apply that to ourselves which be- 
longeth to the church. Christ gave himself for his 
church, in this chapter; Gal. ii. 20, 'who loved me and 
gave himself for me.' The church is the body of 
Christ, chap. i. In this we are the members of 
Christ's body ; for that which is promised to the 



350 



BATNE ON EPHESIANS. 



[Chap. V. 



church and is spoken of it, is spoken of every member 
after a sort ; and what is essential to the whole church 
is to be found in every beUever : ' I will build my 
church,' &c., Mat. xvi ; ' hell shall not prevail against 
it.' Every member is to apply this as spoken of him. 

Use. WTiich is to be marked against that faithless 
faith of Rome, which assenteth to the truth of things 
in general, but counteth particular affiance damnable 
presumption. 

Doct. 3. We must mark, believers are nearly coupled 
to Christ. What can be nearer or dearer to him 
than those that are flesh of his flesh ? To shew, 

1. The thing. 

2. The manner how we conceive it. 
8. The uses. 

1. This it is which by sundry comparisons is 
shadowed forth, as the vine and branches, the head 
and members, man and wife, things that are most 
strictly conjoined. The Scripture doth translate them 
to signify our union with Jesus Christ, that God 
may well say he carrieth us as gi'aven in his hand, 
Isa. slix, that we are ' as the apple of his eye.' Now 
Christ may be said of the same flesh with us, and we 
with him, in regard we have one nature with him, Heb. 
ii. 14. But thus the wicked might be flesh of his flesh. 

2. In regard that the faithful are by the sinews of 
faith tied to Jesus Christ, flesh to him, God and man. 

3. Which is most proper, in respect that God doth 
make and frame us, and nourish us up, so far forth 
as we are new creatures, with the flesh of Chi-ist cruci- 
fied ; that as Adam sleeping God did frame of his flesh 
and bone Eve, so Christ sleeping on the cross God 
did make of his flesh crucified as it were a matter to 
beget a new creature, and to feed it up : ' The bread 
I give is my flesh, which I will give for the life of the 
world.' That look as if you ask me, "\^Tiat is a natural 
man ? I answer, A piece of the first Adam's substance 
by propagation carnally derived. So if you ask me, 
What is a Christian man ? Christ Jesus God-man 
spiritually applied. Mark those speeches : Col. iii, 11, 
' Christ is all in all ;' ' Not I live, but Christ in me.' 

Now for the uses of this consideration, they are 
manifold. 

Use 1. This letteth us see the prerogative of the 
faithful, to be of the blood royal, near akin to some 
great personages. What a dignity but to be flesh of 
the flesh of that great God incarnate ! Oh how ex- 
cellent ! that if there were nothing else, well might the 
believer say, ' Glorious things are spoken of thee, 
Zion, the city of God ;' heavenly nobility. 

Ihe 2. This doth lot us see what a fearful thing it 
is to deal against the true members of the church. 
Who would not be afraid to have his hand against one 
of the king's issue, or the queen, that is one body with 
him ? Thus near are the faithful to the King of kings, 
the Lord of glory, that hath all power in heaven or in 
earth, they lift at a stone which will bruise them. 

Use 8. This doth help to beget confidence in us, 



that Christ will deny us nothing that is good. Laban 
could upon this ground protest kindness to Jacob, 
Gen. xxix. 18. And if God abhor in men voidness of 
natural attection, shall he be unkind and hide his eyes 
from us that are his own flesh ? Would we not pre- 
sume to obtain any reasonable thing from one near us 
in blood ? ^Tiat, shall he withhold, who bath made us 
flesh of his flesh, and bone of his bone ? 

Use 4. This doth let us see that our God hath not 
might only, but right to redeem us. Those were to 
be of the kin and blood to whom the right of redemp- 
tion did appertain. Our Saviour as God is our king 
and creator, and therefore hath might ; as man, is flesh 
of our flesh and bone of our bone, and therefore hath 
right that we may say, He is our God, as Job said. 
My Redeemer liveth. 

Ver. 81. For this cause shall a man leave father and 
mother, and shall cleave to his ivi/e, and they twain shall 
be one flesh. 

Now followeth the third proof, that seeing wives are 
the bodies of men, therefore they should be loved. The 
proof is taken from God's ordinances in this behalf, 
which are cited out of the Old Scripture ; for this came, 
that is, because God hath given her, and mutual con- 
sent made the woman so near the man, ver. 28, his 
body, therefore shall one leave, that is, he shall esteem 
none as her. 2. He shall most dearly affect. 3. They 
lawfully, holily, and inseparably till death, go into, 
know, perform benevolence one to the other only. 
These must be further explained. 

For the first, a man shall leave father and mother. 
It doth not teach children to be without natural affec- 
tions to parents, which God and nature condemn in 
them, nor justifieth continuance in such marriages as 
children have made without the privity of the parent, 
because the wife is nearer than the father, &c ; for 
this speaketh of lawful marriage with the parents' 
advice, and those are nothing but licensed fornication. 
But this doth include three things. 

1. That in body the children shall not come near 
the parent, refraining all incestuous conjunction with 
them, such as ffidipus and Lot's daughters. 

2. He shall leave them in attection, that is, he shall 
not so affect them and love them as the principal in 
his heart ; for after marriage, though we owe the 
parent reverence above the wife, yet we owe them love 
next to the wife, who must be the best beloved. 

3. He shall leave them in regard of cohabitation, 
or being in the miraber of his father's family, as be- 
fore he was ; for the parent giving a child in marriage 
doth give them a kind of freedom, allowing them to 
be for themselves, and for that family which God 
shall raise of them ; not that the child must presently 
void his parents' roof, only this doth warrant his sepa- 
rating, when it is most for furthering his estate. 
Job's children had their houses ; Rachel and Leah 
left their parents for their husbands, and lawfully. 



Ver. 32.] 



BATNE ON EPHEBIANS. 



351 



For the second work, he shall cleave to his mfe, in 
body, that is, by making a surrender to her of his 
body, yielding consent of it to her. 2. In nflection, 
most tenderly loving her. 8. In cohabitation ; let 
them dwell with their wives, 1 Peter ii. ; not that a 
man should be tied with a clog and chain at homo, 
for the merchant, the lawyer, hath his term of absence, 
but his fixed dwelling shall be with her, and his pre- 
sence so much as his calling doth permit. 

In the last place it is said, ilietj shidl be one flesh, 
which words have not this sense, they shall become 
(by the issue God doth give them) one flesh, for 1 Cor. 
vi. 10 showeth another meaning, viz., the consumma- 
tion of all in their actual benevolence, which here by 
God is authorised, sanctified. And it is to be marked 
that he doth not bind them to meet only together in 
saying they shall be one flesh, but lawfully, holily, 
and inseparably use together till death depart, which 
is a distinction between the being one flesh of a wretch 
with a harlot and a man with his wife, for theirs is 
neither lawful, holy, nor inseparable. 

Doct. 1. The things I would have you mark from 
hence are these : first, that a man must therefore love 
his wife, because it is not a statute of man, but God's 
institution ; for we see here that the apostle doth teach 
it even from those ancient canons of God's own mak- 
ing, which have been from the beginning of the world. 
For though in Moses it is questionable whether Moses 
or Adam doth speak these, or God immediately, yet 
this Christ hath put out of controversy, that God did 
enact this. Look Mat. six. 5 ; have you not read 
that God created them, and said, kc. ? so that, as we 
hence enforced the duty of the woman, let her be sub- 
ject as to God, as knowing that this is God's will, so 
let the husband love, as knowing that this is God's 
own constitution. If we should transgress men's 
canons in our matrimony, we might happily hear of 
it in the court ; take heed of trespassing, especially 
of wilful breaking God's canons, who can not only 
punish the purse and body, but fling into hell. 

Doct. 2. Mark hence, that the wife is not only to 
be loved, but more tenderly than the parent, for she 
is become himself. Great love is due to them who 
have been God's instruments in giving us our being ; 
how great is that love by which this is exceeded ! 

Use 1. So that this may let us see how vile a thing 
it is not to love the wife ; for if one should be unkind 
to his parents, wayward toward them, provoke them 
to wrath, &c., would not men say, the ravens of the 
valley might pick out the eyes of such a party ? Then 
how monstrous is such measure to a wife, who is to 
have place in love above the parent ! 

Use 2. Again, it doth teach men that they must 
sometime rather sustain the parents' unjust displea- 
sure than leave the bond of love in which they are 
tied to the wife. If the father and mother should not 
brook the wife of their child, he must live in loss of 
their favour rather than let his wife be oppressed in 



innocency, or neglect his love where he doth princi- 
pally owe it. 

Doct. From the last clause sundry things may be 
observed, that the meeting together in marriage bene- 
volence, being the ordinance of God, is pure and holy : 
Heb. xiii., ' the bed undefiled, marriage honourable.' 
They do wickedly that accuse it of any sinful filthi- 
ncss. True it is that our corruption doth sprinkle it 
with pollution often, but who would rave against wine, 
which rejoiceth the heart of man, because the sin of 
man doth abuse it to drunken distemper '? And that 
is a foolish query why men should seek secrecy in 
these things, as if this could argne the action as sin- 
ful. Why do men covering their feet retire themselves 
secretly ? Moral uncomeliness is one thing, sinful 
filthiness another ; and therefore let them look that 
do give wipes to God's ordinances, how they will 
escape that curse which is threatened against them 
that call evil good and good (as this is) evil. 

Doct. 2. It is to be marked that ho saith they lico ; 
each keep themselves to other entirely this way ; which 
doth condemn not only polygamy, which the wise hea- 
then have condemned, which is a fitter fruit of Turkish 
atheism than of Christian religion, but all wandering 
uncleannesses, when a married party shall do anything 
that appertaineth to the delight of the flesh with those 
that are not theirs. Mistressing is a thing so frequent, 
that men are not ashamed of it. For men to be toying 
and kissing with strange women (such are all but thy 
\\-ife), many blush not at these points ; but are not 
those sparkles of that fire of lust in thy flesh, which 
thou shouldst quench only with thy own waters ? Is 
not thy wife to have the veil of her eyes, and is not 
she to be the delight of thy kisses ? Take heed, for 
some think that when with the harlot they have learned 
to wipe their months, and ask what is the matter, that 
all is well, none seeth; but God seeth, Prov. v. 20, and 
it may be he will say, as to David, ' Thou didst in 
secret, I will do my judgment in the sight of all Israel.' 
It may be he will reveal it in the congregation, and thy 
shame shall not be blotted forth. 

Doct. 3. Our_ Saviour nseth this sentence against 
divorces. 

Ver. 32. This is a great secret, hut I speak concern- 
ing Christ, and concerning the church. 

Now, having propounded the duty, and proved it 
by three reasons, he doth wind it up with an acclama- 
tion, wherein he doth commend something that went 
before from the hidden secrecy in it, that so their at- 
tention might be the more excited to give it that more 
serious consideration. 

1. He doth propound it. 

2. He doth by prevention expound of what he mean- 
eth, This is a great nigstcnj. 2. He doth explain what 
it is, of which he atlirmeth this. But I speak as con- 
cerning Christ and his church ; as if he should say. 
This i have said to you is a thing of hidden secresy, 



352 



BAYNE ON EPHESIANS. 



[Chap. V 



but I mean not this which next of ail went before 
touching man and wife, but that I said a little before 
about Christ and the church, the which is, as other 
points about Christ are, a great mystery, 1 Tim. 
iii. 16. Thus, having finished the laying down of 
their duties in several, he doth come to conclude this 
matter with unfolding them jointly : first, laying down 
s singular citation of the persons, you, every one of 
you ; secondly, a charge which concemeth either re- 
peating the duty of the man before delivered, annexing 
a new duty of fear to that of subjection, ' Let the 
woman fear her husband.' 

Now for the order. Some read it wherefore, making 
it a conclusion in the virtue of all the reasons going 
before, but it is better thus to conceive the conveyance 
as by a turning from the occasion ofiered of other dis- 
course, and resuming the matter in hand, and to read 
but as in 1 Cor. xi. 11, as if he should say thus. This 
I told you is a thing of great secresy, I mean that 
which I speak of Christ and his church. But not to pro- 
secute the unfolding of it (for one nail would but drive 
out another), every one of you remember what I said. 
Men, love your wives; and further, your wives be not 
only subject, but learn in your hearts to fear your 
husbands. 

Now, before we can come to open the doctrine, we 
must refute the false interpretation which is made, and 
conclusions which are deduced, from the former verse. 
The papists who forge matrimony for a sacrament will 
hence prove it, and therefore make this the sense. 
This I said of a man and woman is a great sacrament, 
inasmuch as it is ordained to signify Christ and his 
church ; and they underprop this construction with 
three reasons : 

(1.) From the first word, this, which is a word that 
doth point you (say they) to that which goeth before 
next of all. 

(2.) From the argument, for here is a new argu- 
ment, say they, that therefore they should live holily, 
be in love, because their matrimony is a holy thing, a 
great sacrament. 

(3.) Because the apostle interpreteth how matri- 
mony is a sacrament in the last words. 

Ans. 1. The relative doth not always point to that 
which goeth next before, but is often referred to that 
which is further off. Gen. x. 11, 12, 2 Sam. xxi. 19, 
Heb. ix. But if it may serve either, why do you take 
that which is farther off rather ? Ans. 1. Because in 
the marriage of a man there is no such great mystery. 
2. Because in the end the apostle telleth what it is he 
affirmeth to be a mystery, viz., that he said of Christ 
and his church. But mark this : if this be referred 
to the conjunction of man and woman, it is nothing 
for their sacrament, which is not the bond or con- 
junction. This the best of them say is an effect of 
it, but the ceremonial handfasting with these words 
or signs of equal force, 1 take then, &c., of which the 
apostle never spake word. 



A71S. 2. For the second, you must remember how 
the argument lieth, for this is but the commending of 
that former point of Christ and his church, which he 
would not now foUow, from the secret speculation en- 
folded in it, that so they might ponder it with more 
attention. 

Ans. 3. And for the third, it is plain that the 
apostle doth not tell us how matrimony may be a 
sacrament, but what that is which is affirmed to be 
a gi-eat mystery. K a man look through a spectacle 
of green glass, all is green, and when the eye of the 
mind hath before it a forged sacrament, all seemeth 
to make for it, when, if we come without such pre- 
judice, these words are most plain. This, I told you 
before, is a great secrecy, but I speak not of man and 
woman, but of Christ and his church. But say it 
were so as they say, here is no proof for a sacrament 
properly so called. Marriage is a mystery, therefore 
a sacrament: we may as well reason a beast is a crea- 
ture, therefore a man, for the word mystery is far more 
large than the word sacrament, as we speak in Eng- 
lish, or as they take it when they speak of a sacra- 
ment properly so called. Concerning matrimony, by 
the way I will set down three things which we may 
hold, and one which we may not : 

First, That it is an ordinance of God which hath 
grace annexed to it in those that are his ; for all 
things are pure to the pure, every ordination or crea- 
ture is sanctified to us, our painful callings are means 
and have grace going with them, Eccles. i. 13. Here 
the papists shoot their powder in vain, while they 
prove this point. 

Secondly, That the prayers of the church do obtain 
both blessing of fruitfulness and grace to be given, for 
even private prayer doth sanctify things to us ; but it 
followeth not hence, because marriage is solemnised 
with the church's prayers and blessings, therefore a 
sacrament. Thus churching of women might be pre- 
ferred for that eighth sacrament. 

Thirdly, Though it cannot be extorted, yet we may 
yield that marriage is a figure of Christ his conjunc- 
tion with the church. 'WTiat then must we not yield, 
viz., that the external hand-fasting with words or 
gesture testifying consent, are either signs or much 
less causes of any grace of God ; for though grace go 
with the state of marriage, it is to be referred to 
Christ's death, God's calling, which is not unaccom- 
panied of a gift to the condition of life as a mean God 
useth, not to any ceremonial rite whatsoever. 

2. Because the apostle saith it is a sacrament, not 
it u-as, therefore they say that under the New Testa- 
ment it is, but was not from the beginning. 

Ans. The ground is nothing, for the time present 
doth enfold the time past, and argueth continuance of 
the action in the time to come ; and look what mar- 
riage is, it was fi-om that first institution, for the 
Scripture useth this allegory in the Canticles, and 
Ps. xlv., Hosea u. 20, Isa. liv. 5. Neither doth the 



Ver. 33.] 



BATNE ON EPHESIANS. 



353 



polygamy and divorce hinder, for these were not of 
that essential institution, but only of God's toleration 
in some for the hardness of their hearts. Beside that, 
polygamy had (as some will have it) a sacramental 
signification. 

Doct. Here then, first, is to be marked, how that 
there is a hidden secrecy in points of godliness, 1 Tim. 
iii. 16. Look above. Only make this use here. 

Use. To stir up attention in hearing of it ; for men 
in teaching, when they come to a hard knotty thing, 
they will say. Hero is a hard secret point, mark well 
here. So we, when the Holy Ghost doth thus style 
this matter, mast doable our diligence in attending 
to it. 

In the nest place, we must open some points in 
which standeth the secret speculation of Christ with 
his church. Having met with many before, we will 
unfold three more, and so pass to the verse following. 

(1.) We see that in marriage there is a giving of 
the persons married by the parents, and a mutual 
acceptance, whereby the persons take each other. 
This is to be seen in Christ and his church. 1. God, 
the Father of all the family in heaven and earth, giveth 
Christ to us, Rom. viii. ' If he hath given us his Son,' 
&c., and giveth us likewise to his Son, John x. Again, 
there is betwixt our Lord and us a mutual consent, he 
taking us for his, we him for our Lord : he saith. 
Thou art mine ; wo say, We are thine, Lord. I am 
your God, we are thy people. 

(2.) In the efl'ects mark, in maniage, each party 
leaveth the parents to cleave one to another. This is 
in Christ and the church, for Christ came down from 
heaven, from the bosom of bis Father, emptied himself 
of glory, in regard he manifested himself in flesh, like 
to our sinful flesh, laden with infirmities, and we leave 
this world, whose children we are, having our conver- 
sation in heaven, yea, sometime leave our parents 
indeed, for Christ doth erewhile put a sword twixt the 
parent and the child. Look Ps. xlv. 10, where this 
is typically delivered of all the church of God. 

(3.) Again, in the fruitfulness of marriage ; for as 
they beget after their image children of wrath, so 
Christ the quickening^Spirit, by the seed of the word, 
in the months of his faithful ones, doth beget sons 
and daughters to God. 

Lastly, consider some considerations about marriage. 

1. The marriage betwixt man and woman is made 
and continued when the persons are not in one place 
together (local conjunction belongeth not to that 
simple being, but complete and perfect being of mar- 
riage), as by letters and consent signified one may bo 
contracted to another twenty miles ofi" him ; and we 
that are married, if one of us be in England, another 
in France, are still man and wife as truly as ever. So 
Christ with us, though he be in heaven and we in 
earth, yet we are as trnly married to him, as if we 
were present with him. 

Lastly, man-iage doth eo couple that nothing bat 



death departeth, except adultery, or that case of deser- 
tion, when one is unwillingly forsaken of the other. 
This in Christ's marriage with us is to be seen, who 
loveth his to the end, and puttoth his fear in us, which 
will not let us wholly depart from him, yea, giveth us 
such love as no waters can quench, Cant. viii. 7, such 
faith as hell shall not prevail against. 

Use. We must therefore desire God to teach as 
these things. Our hearts would burn within us if we 
could see them as we should. That God of hope give 
us that faith which may fill us with joy and peace in 
believing ! 

Ver. 83. Tlierejore, every one of you do so ; let every 
one lore his vife, ereii as himself, and let the wife see 
that she fear her husbatid. 

Now foUoweth the concluding of this point by a 
joint exhortation of them both. Mark, first, he had 
spent a great deal of pains in this point, yet he doth not 
so pass it, but doth repeat to them again that command- 
ment, and particularly applieth it, every one of you, as 
if he would point them forth by the head. Observe, 

Doct. That we must hear again and again of our 
duties, and have them in particular charged upon us, 
for we are slow of heart, dull of understanding. Again, 
if we do conceive, our memories are like colanders, 
they hold as sieves do water, as weak stomachs do 
meat, which they cast up as soon as it is taken. 
Again, we must have these things again urged, because 
there is a reluctation in our nature, our corruption 
unsubdued cannot be subject to the law of God ; that 
as a stomach which endureth not medicine must again 
and again be forced before it will let it down, so it is 
with us. 

Our devotion, if we do receive a thing with affec- 
tion, is so soon cooled that we must stQl be excited ; for 
we are like the strings of an instrument, which a little 
played on do fall down lower, and therefore must often 
be set up ; and we must not hear only again of things, 
but have them personally applied, for there is such a 
carelessness in our natures, that what is spoken to 
everybody, is as if it were spoken to nobody. 

Use. Which is to be marked, for it doth meet with 
that foolish wisdom of many, that love not to hear 
twice of one thing, a word for a wise man, a thousand 
will not do with a fool ; too much honey is naught, 
too much of one thing good for nothing. What, 
nothing but husbands love your wives ? But the 
Holy Ghost, which never doth teach a superfluous 
word, will have the same point often repeated, one 
cannot drive a nail thoroughly with one blow. 

Duel. Again, mark how he applieth that was inde- 
finitely spoken, ' Let a man love his wife,' ' everyone 
of you ;' by the head as it were pointed forth, love, 
(tc. That therefore which is indefinitely spoken, is to 
be taken as if it were singularly delivered. The 
papist ask. Where have you. Thou Thomas believing 
shalt be saved ? We may ask, Where read they, 

Z 



354 



BAYNE ON EPHESIANS. 



[Chap. V. Yer. 33. 



thoa John, etc., love thy wife, do not kill ? Yet 
when God saith. Let a man love his wife, it is to be 
taken as if he had said, Do thou ; so a man is justified 
through faith on Christ, Believe, thon shalt be saved. 
And for husbands the duty is before explained. 

For wives here is a further lesson, viz., that it is 
not enough outwardly to obey, but we must inwardly 
fear those that are our husbands, 1 Pet. iii. 2, which 
is chiefly, when we have a dread to do aught that 
may oftend, and are carefully fearing lest in aught 
they be offended, as the church. Cant. iii. 5, ' Take 
heed yon awake not my love.' 2. When the heart is 
cold to see the husband in just displeasure, as the 
faithful soul trembles to see God's wrath revealed. 
8. When we walk, having conscience and respect of 
that superiority which God hath put in that man above 
the woman. Without this, all our reverence is but a 
copy of countenance, and lasteth till some thing do 
vex US ; then because the heart hath not this bridle, 
we will fly out into any unruliness. 

But you will say, We must love our husbands. 
Ans. Both do well stand together. Love is full of 
carefulness, fear, though void of slavish or supersti- 
tions terror. Res est solliciti plena timoris amor. 



Use. Which doth meet with the lewdness of many 
women, that think it their glory to know no awe. For 
pleasing, they stand on no such points : if they like 
not, they may leave, say they, let them get others do 
it better. To see their husbands moved, they will not 
stick to bid them go walk themselves. For fearing 
them, they cannot, why should they make bull- beggars 
of them ? they are their wives, not their slaves. Should 
they be pointed at for sheep all the town over ? These 
things the devil will round you in the ear with ; but 
know, that you had better be God's sheep than the 
devil's shrew, though the provers say otherwise. 
Meekness and lowliness of spirit are a woman's chief 
ornaments with God and man ; and what if you fear 
them, this doth not make you slaves. Are believers 
slaves ? Or do they make Christ a bull-beggar, 
because they fear him ? No ; this is the thought of 
one that acknowledgeth nothing for liberty but corrupt 
licentiousness, which their sinful hearts affect. Where- 
fore repent, turn irom these self-willed courses, and 
truly reverence your husbands, letting them see that 
there is a loving fearfulness in you to offend, or to 
see their patience broken any way. 



Chap. VI. Ver. 1.] 



BAYNE ON EPHESIANS. 



335 



CHAPTER VI. 



VER. 1. Children, obey your parents in the Lord : for 
ihis is right. 

Now foUoweth the second division of particular pre- 
cepts, concerning father and children ; for these re- 
spects are the next in antiquity, and therefore have 
the next place to the former. The exhortation is ab- 
solved in four verses. Concerning children in the 
three first, the parent's duty in the fourth verse. 

The children's duty is first laid down in the first 
verse, and backed by a reason, Children, be suhject to 
your parents. 2. The reason : it is a just thinrj to do 
so. 3. He confirmeth this reason by the tables of all 
equity, quoting God's commandment, which is the 
rule of righteousness. That is just which God hath 
commanded. This is God's commandment, which is, 
first, propounded ; secondly, described from this, that 
it is the first with promise ; that is, first of the second 
table, or first with a particular promise ; thirdly, it 
is persuaded from the promise annexed. 

Now in the first verse must be marked four things : 

1. That children stand charged with obedience to 
parents. 

2. That he doth not saj', obey thy father, but both 
the parents. 

3. That he saith, in the Lord ; which hath a double 
force, for it stintcth obedience, and sheweth the true 
manner of it. Be subject so far forth as they cross 
not God's commandment ; be subject to them, as know- 
ing thou dealest not with man, but God, whose ordi- 
nance this is. 

4. Lastly, the equity of it. These four things mnst 
be prosecuted further. 

Doct.l. Itistobemarked,thatchildren stand charged 
from God to subject themselves to the parent. Col. 
iii. 20. Be subject in all things ; and our Saviour 
Christ did leave an ensample of it, Luke ii. 51 ; he 
was subject to both, though the one was bis father 
reputed only. But for the more fruitful considering 
of it, yon must know that this subjection hath five 
principal branches. 

1. To their instructions, Prov. i. 8, and vi. 20, 
we must, when they teach us, lend the ear of our 
hearts. 

2. TVe must subject ourselves to their commands, 
be it never so homely, if we may do it without sin, 
and that readily, in ail things, saith the apostle ; and 
we have example of Joseph, Gen. xxxvii. 13, ' Here I 
am ;' though he was sent to those that bare him no 



great good will, yet he went roundly. 1 Sam. xvii. 20, 
David's example. 

3. To their corrections, for many can endure to be 
told gently, or put up a more smart word, but for 
blows they will not bear them ; but the Scripture is 
plain, lleb. xiii. 9, 1 Peter ii. 18. A servant must 
abide the correction of his master, though over-rigo- 
rous and causeless ; how much more must a child sub- 
mit himself to his father's correction ! The heathens 
saw it so equal, that going too far on a good ground, 
they did allow the parents power of life and death over 
their children. The power of life is in God's hand 
that still createth it ; yet, Deut. xxi. 18, you may see, 
that if they did not profit by correction, the parents 
might bring them to the magistrate, and cause them 
to be stoned. 

i. We must obey them, in taking the callings of 
life to which they train us ; for children are under the 
power of the parent to be ordered this way ; and if 
the parent be charged to bring them up in a calling, 
as I shall shew you in the fourth verse, then children 
mnst be subject in this point. Thus Jacob brought 
up his children to be graziers, as himself; and 1 Sam., 
Hannah, with Elkanah's consent, devoted Samuel to 
divine ministry ; and the outward profession of the 
Rechabites' calling they took from their parents ; and 
Christ (it is probable) did shew subjection in this 
point, for one Gospel did call him the carpenter's son; 
in another they say, ' Is not this the carpenter '?' 
WTience it may be probably inferred that he did work 
sometime in his father's handicraft, which Jastin af- 
firmetb. 

5. Lastly, The parent must have obedience of the 
child in the matter of marriage ; for the reason is 
plain : 

(1.) That which is mine cannot lawfully be altered 
from me without my consent, who am the owner. Now 
the child is a part of the father's quick self-moving 
substance. Job i., when the devil had commission to 
meddle with that which was Job's, his children were 
comprehended in it. 

(2.) Again, the Scripture doth teach it, 1 Cor. vii. 
37, 88. 

(3.) Continual practice doth make it evident. Abra- 
ham took Isaac ; Isaac appointed Jacob ; Tamar 
bade Amnon ask his father that he would give her ; 
yea, Israel stood to his mother's choice in this point. 

(4.) The light of nature hath taught it. 



336 



BAYNE ON EPHESIANS. 



[Chap. VI 



Quest. But here two things may be asked : If the 
parent be to have obedience herein, whether may he 
constrain his child to this or that man-iage ? Which 
question is necessary in these times, because that, 
over-lash in their expense, and by over-renting them- 
selves, they weaken their estate; and this is made the 
last refuge, the eldest son must, on pain of losing 
blessing and inheritance, take any one whom the pa- 
rents find out and know to have money enough to 
make all whole again. 

Alts. The parent cannot enforce a child to marriage, 
though a child must with all reverence use his liberty, 
and not without good reason dissent from the parent; 
for consent maketh marriage, but enforced consent is 
truly construed as none. Again, we see that Bethuel 
and Laban, though they gave Kebekah, yet they did 
it with asking her assent, Gen. sxiv. 57. Thirdly, 
the fruits of these things testify whence they are, for 
these forced matches do often overthrow the patri- 
mony which is left, yea, the bodies and souls of those 
thus bestowed. 

Quest. 2. It is asked, on the other side, whether the 
parent can let his child of marriage; which is needful, 
because in these days (wherein natural afl'ection 
waxeth cold), some are found so hard-hearted that 
they will not let their children use their liberty. 

Am. The parent hindereth marriage, either after a 
sort from this or that party, or altogether denieth it, 
or at least the seasonable benefit of it. In the first, 
the parent must be obeyed ; in the second, he is not 
to have obedience. The reason is, because when he 
doth deny me seasonable marriage with any whoso- 
ever, he doth come against that commandment, 1 Cor. 
■vii., ' Let every one, for avoiding fornication, have his 
■wife.' Now he is to be obedient, but in the Lord. 

Quest. But if he will not let me, what must I do ? 

Alls. By all good means try to win his favour this 
way. If it will not be, seek relief by the magistrate, 
who is a common parent to you both ; if there be no 
help here, if thou marriest, we can say nothing to 
thee, but go in peace. 

Use. Now for the use of this doctrine, it doth serve 
ns first to remember our fonner defaults, and to see 
the present disobedience in which many of us do live ; 
for many of us have been like Samuel and David's 
children, who (no doubt) wanted not instruction, but 
they heard it with their heels, they did not hide it in 
their hearts to yield obedience. Which of us have 
not let much seed of this kind fall to the ground fruit- 
less ? So, for obedience to commands, we are like 
Eli's, ' Do not thus, my children,' but they heard not. 
We withdraw the shoulder, if wo like not that which 
they bid us ; and have no legs, if they send us of er- 
rands that please us not. Yea, when we think a more 
homely service is enjoined, it would disgrace us to do 
it. But for correction, oh, we have a world of rebel- 
lion against this ; we think this cometh but from 
hatred ; we [say] that we will not be made fools to 



take any such matter, we scorn it as a great shame to 
us ; we swell here with desperate resolution, rather 
to make away ourselves than be so basely entreated. 
Children, obey, be subject to parents, and those who 
are in the place of parents, in coreecting you ; it is not 
hati'ed, but love, the Scripture saith, Heb. xiii. 4 ; it 
will not make you fools, but wise men, Prov. xiii. 1. 
Your proud hearts will make you fools ; our prover- 
bial speech. Thou art a proud fool, sheweth that pride 
and folly are companions, but lowliness is a mother 
of wisdom. So to obey correction shall make thee 
glorious, Prov. xiii. 18, but to refuse instruction 
set on with coiTection (for the word signifieth both), 
shall make thee reproached. Refusing the parent's 
and tutor's correction is the high road to the gallows, 
when a man is a spectacle of shame to God, angels, 
and men. And what untowardness is in children: they 
will not take that they are set to ; what self-willed- 
ness in marriage, casting themselves away without 
parents' privity, like Esau, Gen. xxvi. Well, let us 
repent and amend these things, for fearful is the judg- 
ment that shall follow such disobedience ; ' the ravens 
of the valley shall peck out the eyes' of such a child. 
And what became of that Esau, of Eli's sons, of Am- 
non, of Absalom, Adonijah ; did ever any prosper ? 
No ; though temporal punishment do not still find 
them, eternal vengeance doth never miss them. 

Use 2. We must be exhorted to lay up these things, 
and practise them, that in your callings, and hereafter 
in change of your conditions, you may know your 
duties, and shew your obedience of faith in them. 

Use 3. These things must be held against the church 
of Rome, who in two principles cross this doctrine. 

1. They teach that a child may enter religion, as they 
call their monkish orders, without his parents' con- 
sent, at fourteen years a man, twelve a woman. 

2. Though they like not blind marriages for the con- 
veyance of them, yet their council doth ratify mar- 
riages, where the consent of the parent is not sought. 

A man might as well justify theft from present pos- 
session ; but for that other, you must know that the 
child oweth this obedience to his parents, to take the 
kind of life they depute him to. And about this re- 
member three things. 

1. Christian callings are general, the Christian 
profession ; or particular kinds of life in which the 
general is exercised. For the first, a child must be- 
take himself to that profession of Christ's religion, 
though parents be never so unwilling, and the papists' 
proofs run upon this point. 

• 2. A particular calling the parent is bound to set his 
children to, and they are bound to obey him in being 
ordered this way, till either a parent do leave a child to 
himself, or in marriage giveth him freedom, for then not 
man, but God also in some sort doth enfranchise a 
child, as that charter above. For this shall a man leave, 
doth seem to imply; no years do not, the twenty-four 
of civil constitution, nor that papists' twelve. I doubt 



Ver. 1.] 



BAYN'E ON EPHESIANS. 



3.57 



not bnt the term of Christ's sabjection in Lnke ii. 51, 
is to be extended at thirty j-ears old ; and the papists 
do greatl}' forget themselves, to make children at their 
own hand, before they be adults, past the rod, espe- 
cially seeing their blasphemous hymns do not give 
Christ, now by thousands of years glorious in heaven, 
freedom from his mother's subjection. ' Command 
thy son by thyself a mother !' 

3. Their monkish orders are not religions callings, 
but religion falsely so called ; they are idle bellies, 
and the houses of their religion the truest dens of 
tliicves that ever the world did know, for they rob 
king and country, creditor, master, parent. Let a 
man get these houses on his back, he is discharged his 
allegiance in secular service ; let a debtor get into one 
of their weeds, though, by leave of the governors, he 
may work and return something, j'et he is not bound 
to it, he is dead to this world. A servant stealing 
thither, his master must lose his right in him ; and a 
child running thither, his parent must forego all claim 
in him. 

Use 4. Lastly, We must learn hence how obedient 
we must be to our heavenly Father. If he will have 
the parent thus obeyed, what subjection do we owe 
to him who is the Father of all the family in heaven 
and earth ! Let us think with ourselves, whether 
God might not speak to us as he did to those Jews, 
Jer. sxsv. ; may he not say. Your children do thus 
and thus when you bid them ; how do you stir at my 
commands ? How do you receive my instructions ? 
How do yon regard my corrections ? &c. 

Doct. Now foUoweth the second point, which is to 
be marked, obey your parents, both of them, not the 
father only ; which doth teach us, that we must of 
conscience be subject to the mother as well as the 
father, Prov. i. 8. And so we have the example of 
Jacob to Rebekah ; for though the cii-cumstances are 
not imitable, yet the subjection was commendable ; 
so Solomon, and virtuous Kuth to her mother-in-law. 
And the Holy Ghost doth so expressly provide for the 
mother, because her sex being the weaker, she is the 
more subject to be despised ; for the devil will teach 
us to break over where the hedge is lowest. 

Again, because of their own indulgent conversing 
with their chidren ; for familiarity doth breed con- 
tempt. 

Uxe. Let us, therefore, learn to submit ourselves to 
the mother, of conscience ; the weaker the sex is, a 
good child must put the more honour upon them. 
Many are scarce crept out of their shell, and yet they will 
be more than half master with the mother. It is good 
for the mother to think, whether beside the considera- 
tions above, this be not the punishment of her neglect 
of duty, as her [not] nursing her child, her not being 
subject to husband, which clippeth half her duty; but 
such children as shake oil' the yoke of the mother, the 
Lord will judge. 

The third thing is, obey tltcm in the Lord. Observe, 



then, that oar obedience to parents mnst be in con- 
science of God's commandment, and no further than 
is pleasing to him. We must love them to the altar, 
obey them as far as wo can obey CJod in so doing : 
which is to be marked, for we may obey them in the 
Lord, when they command not in the Lord ; as if a 
youth have a special inclination and capableness of 
learning, and his parent be every way able to give it 
him, and see his towardness, the parent may sin in 
bestowing him otherwise, but ho doth well in taking 
that course of life which his father will train him to. 
So a parent maj- perversely provoke to many things, 
where a child may sutler without ofl'ending God; but 
in sinful things, we must not yield to them, like good 
Jonathan, 1 Kings; like good Asa, 1 Kings xv., whodid 
depose his queen mother for her idolatries ; yea, like 
Christ, who, rather than he would with carnal respect 
of persons, or prevent the season which his Father 
had set for those miraculous works which should 
testify of him, said to his mother, ' Woman, what have 
I to do with thee ? my hour is not yet come,' John 
ii. 4. Though we must love them dearly, yet if they 
come against God, we must not know them, Deut. xsii. 
' Yea, he that hateth not father and mother for my 
sake, is not worthy of me,' Luke xxi. 14. The wife 
is nearer than the parent, yet if the wife in the bosom 
persuade against God, &c. 

Wae 1. Which doth meet with many children, who, 
as the old ones crow, so they will follow ; like as 
Ahaziah, 2 Chron. xxii. 4. Mark vi., Hcrodias begged 
John Baptist's head, being schooled by her mother ; 
so many, if the parent bid them lie, use deceit, ride 
on the Sabbath, run, they will do so. 

Use 2. In the second place, it must teach us, that 
no companions must have such interest in us, as to 
draw us to evil ; surely our parents are of all the 
dearest, yet we must obey them but in the Lord. 
Many, in good nature, as they count, and in kindness 
of heart, though they have no mind to many matters 
which are naught and unprofitable, yet if a companion 
give but the whistle to them, they cannot refuse him; 
but should your father persuade you to unfruitful 
courses, to mis-spend j^our time, 3'ou were not to hear 
him in it. Obey your parents so far as you may in 
the Lord, in so doing, no farther. 

Doct. Now the reason followeth, for il ix just ; which 
doth shew us how equal a thing it is that we should 
be subject. Our boisterous natures do think it a hard 
word, we think it nm-easonable, but there is nothing 
more equal ; the heathens have seen it, and therefore 
have enacted mostsevere laws to punish the contumacy 
of children, as a most notorious part of injustice. And 
how just is it that they should have duty to whom wo 
owe ourselves ? We say to a friend, and think it 
meet, that if he have done us any special favour, we 
should bo at his command in what we are able. 

Use. The use of it is to persuade us to obedience, 
even as we have any care of just dcaUng. Many of 



3oS 



BATNE ON EPHESIANS. 



[Chap. VI. 



US would not take sixpcucc, nor keep the worth of a 
penny with us which belongeth to another; much 
more must we avoid this injustice, to withhold obedi- 
ence where we owe duty. 

Vers. 2, 3. Honour thy father and mother {which 
is the first commandment irith jyromisc), that it may 
he veil uilh tliee, and tJiat tliou matjest live long upon 
earth. 

Now, he proveth it just from the tables of equity, 
where you have to consider throe things : 

1. The commandment. 

2. The description of it, from the precedency and 
manner of propounding it ; not nakedly, but with 
promise. 

8. The promise annexed. St Paul seemeth to cite 
the promise otherwise than he should, adding in the 
beginning, ' that it may be well with thee ;' and with- 
drawing in the end, ' which the Lord thy God giveth 
thee.' But j'ou must know that he citeth it faithfully, 
interpreting the meaning of long life promised, and 
not expressing that which was circumstantial, more 
directly concerning the Jew than Gentile. When God 
in mercy promiseth long life, he doth promise a pros- 
perous life ; have we little or have we much, no man's 
prosperous life standeth in abundance, for without 
this, our life would be but a living death, vita non 
esset vitalis; and though that God give us the land 
where we are, for the earth is his, and all that is 
therein, yet he was landlord of Canaan after a more 
special manner than any other part of the earth ; as 
he did not only prescribe them their form of religious 
worship, but did enact their civil laws, by which then- 
country was governed. Now that his peculiar right, 
which he pleased to hold in Canaan, every one farm- 
ing his possession as it were from him, made the 
clause added, icA/c/i thy God {/ivcth thee. 

Now to open the matter of these words. First, the 
commandment itself. Honour thy father, &c. The sum 
of this commandment is, that honour be given to him 
to whom it belongeth. The exphcation hath two 
parts : 

1. Who is to be honoured. 

2. What it is to honour. 

Generally, every one is to have honour from another, 
chap. V. 21. Eom. xii., ' Go one before another in 
giving honour.' 

Particularly, the superior is to have honour of the 
inferior. Superiors are of two sorts, either above us 
in power or in authority ; a superior in power is such 
as are so over us, that they have power to govern us; 
they are public or private ; public in commonwealth, 
kings and queens. Deborah, called ' a mother in 
Israel ;' and so kings, the heathen themselves have 
called fathers of their countries. And to this head 
must be referred all magistrates, from the king to the 
constable ; that a public father is in the church, 
ministers. Paul, 1 Cor. iv. 15; and Judges xvii. 10, 



that idolatrous Micah saith, ' Be a priest and a father 
to mc.' 

The superior in power private is the husband. 
2. The master, for so the Scripture calleth masters 
fathers, 2 King v. 1 3. And hither must all that have 
master-like power be referred, schoolmasters, tutors, 
heads of colleges : Elisha cUled Elias master, 2 Kings 
ii. 12. Though he was to succeed, yet he lived in 
some sort with the prophet as a scholar -with his 
tutor. 

The third private father is the natural parent, 
called the ' father of the flesh,' Heb. xiii. 9 ; and 
hither must be called grandfather, grandmother, uncle, 
aunt, stepfather, and all that after a sort are linked to 
that parent. 

The superior in authority is such a one, who, though 
he have no power over us, and rule at his pleasure, 
yet he is in estimation above others, for something in 
him deserving honour. Hither are referred the aged, 
Lev. xix., 1 "Tim. v. 1, 2, whom we accordingly salute 
fathers ; for a gray head in the way of righteousness 
is honourable, as the heathens have seen.* 2. The 
learned. 3. The wise man ; Gamahel, Acts v. ; and 
thus, one that hath no power, nay, that is under the 
power of another, may be father to him. Gen. xlv. 8 : 
Joseph was Pharaoh's father. Many children have 
not a good word for their parents, if they deal not 
with them so liberally at their death as they desire. 

2. For the second, honour enjoineth four things : 
1. Reverence, which is an inward acknowledgment 
that God hath made them our superiors, with all out- 
ward testifications. Thus Joseph and Solomon ; and 
thus we are bid to know, that is, acknowledge reve- 
rently in our hearts those that are over us, 1 Thes. 
V. 12. 

2. Obedience to the natural parents ; you have 
heard to ministers, Heb. xiii. 17. 

8. Love of them, which is also enjoined to their 
minister : ' Have him in singular love,' 1 Thes. v. 13. 
Now love to the parent hath many duties. 

(1.) It covereth iniirmities. 

(2.) It is patient. 

(3.) It maketh a man endeavour to win favour by 
doing them all kindnesses. 

(4.) It prayeth for them. 

(5.) It doth requite their love. Mat. xv. 6 ; apiece 
of honour, thankfulness, 1 Tim. v., practised by 
Joseph, and Christ on the cross. 

(G.) It doth wish their continuance, Knth ; and as 
she said, 'Let my lord king David live for ever.' 

4. To honour parents, is so to live as may credit and 
adorn our parents. Childi-en are the crown of their 
parents ; a foolish son shameth his mother. And this 
must further be marked, that these things are not only 
to be done while the j)arent liveth, but so far as we are 
able after death ; we must reverence them, remem- 
bering them reverently, and with thankfulness to God. 
* Capitis quanta est reverentia eani ? 



Ver. 3] 



BAYNE ON EPHESIANS. 



359 



2. Obeying them, in remembering their counsels and 
precedents, love ; in using such lovingly who were 
dear to them ; in doing all offices of love toward them 
w-hich may be for their credit, as satisfying their debts ; 
in living so that all men may, after their heads are laid, 
bless them in us. 

Use 1. To reprove many who are full of contempt 
to their parents, instead of reverencing them, they will 
be Hail fellow, well met. Sometimes young ones that 
are a little for company and apparel, lifted up above 
their country training, they are ashamed of that mean 
and homely condition of the parent. Sometime, if the 
parent mistake in a phrase or term, they will laugh 
at it in them. So for love, the proverb is not for 
nothing; it descendetb, it ascenduth not, one parent 
to a hundred children, for they are churlish ; yea, 
some are found that will put their natural parents in 
suit for trifles. They are again careless of them, live 
in the same town with them, and by the quarter not 
have them home, nor visit them, forgetting thankful- 
ness ; and like birds, when they can fly and find their 
meat, they regard not the old ones any longer ; yea, 
some that long to be dealing with what they have, and 
see them well buried, like Esau. 

Ante diem patrioa inquirit in annos 
FiUna.— Ovid. Met. 

And after death they will not satisfy their debts, and 
so make their names stink ; and if you tell them, when 
they tread contrary steps to their parents, they live by 
laws, not by example. Wretches that delight to cast 
dung in the face of the parent, instead of giving them 
that honour that God requireth ; so pupils that have 
no reverence of tutor, nay, they will simper before 
him, and make a pageant play of him behind his back. 
No love and thankfulness, longer than with them, 
whereas thankfulness should ever be green ; they 
should, like David, when Jonathan was dead, ask if 
there were, &c. Others so lining that they are the 
shame of the tutor ; surely they had not so good ex- 
ample, they were not so looked to as they should. 
And for honour to our teachers in life, after death 
remembering them with reverence, and looking what 
posterity they have, that we may shew love to the de- 
ceased parent in them ; there is not a shadow of this 
amongst us. Finally, no reverence of j'oung to old, 
that we may well live in the days of such as are dis- 
obedient to parents. And though we live under 
gracious government, yet this vice is as rife as if we 
had an anarchy, the vile rising again, and honour no 
man. But let such know that God's curse will find 
them, ' Cursed is he that maketh hght of father or 
mother ; and all the people shall say. Amen.' 

Use 2. It must always be before us, when we find 
others vile in our eyes, whosoever go one before 
another giving honour. When we find our hearts not 
with reverence respecting our parents, that we are 
about to shoot out any speech, which is a speech of 



the least dishonour to any superior, let this come be- 
fore us. Honour, &c., that as it may draw us to re- 
pent on the one side, so it may teach us the obedience 
of faith on the other. 

Use 3. The papists do many ways cross the obedi- 
ence of this commandment. For the father of the 
country to whom every soul is to be subject according 
to the flesh, that is the outward man, they plead ex- 
emption from the secular authority ; for the church's 
honour they speak enough ; for as they cut the skirt 
of the commonwealth, so they enlarge their own 
fringes, giving to Peter what they rob from Paul, as 
we speak in the proverb ; but for honour to parents, 
they do by donaries to churches, altars, by their cor- 
hans, oblations to God, saints, for souls in purgatory, 
so milk them, that they often are not able to yield 
their natural parents due benevolence, that this way 
may be said what Christ said of the pharisee. Mat. 
XV. 15. 

Again, by their entering religions, which they put 
in the power of the child, they free one from relieving 
the parents. Indeed, they gi-ant that, in case of ex- 
treme necessity, a man may leave his profession to 
minister to parents, but as we say, while this grass 
groweth the steed starveth, for this point is then seen 
when help is too late. 

Use 4. Lastly, we must hence learn how God must 
bo honoured. 

Doct. 2. It must be marked that he saith, this is 
the fii'st, and delivered with promise, which doth let 
us see with what care we must keep it ; for that which 
is first in place, and of principal use and reckoning, 
may have the first respect, it is the key to all the 
other : for if this be kept, all is well ; if not, why then 
every one will be soon broken. Now that which is 
first told us, and which is not propounded, but hath 
promise, must be more regarded. Above he said it was 
just; Col. iii. 10, he saith it is pleasing to God; here 
he saith it is the first commandment, it hath a pro- 
mise going with it. A fourfold cord should not easily 
be broken. 

Ver. 3. That it may he well with thee, and that thou 
mayest lire long upon earth. 

Now followeth the reason, which doth teach two 
things. 

1 . Particular concerning children, and them in sub- 
jection. 

2. Concerning ns all. 

Docl. 1. That obedience to parents is a way that 
leadeth to a long and happy life, look at Jacob, Solo- 
mon, at Piuth, the Rechabites; for, first, it is equal that 
such as honour those by whom they receive life, the 
authors under God, and maintainers of it, they should 
have the same prolonged. 

2. Those that live in obedience governing* in the 

♦ Qu. ' go on ' '?— Ed. 



360 



BAYNE ON EPHESIANS. 



[Chap. VI. 



■way of prosperity, for, Prov. vi. 23, the commandment 
is a light. Now, as we wonder not if a man that 
maketh much of himself, looking to wholesome diet, 
&c., have his body well because he useth that mean. 

3. Obedient childi-eu cause their parents' hearts 
often to be lifted up to God in their behalf, and have 
their parents' blessing, which is a mean under God 
procuring these things ; therefore in Exodus, honour 
them, that they may lengthen thy days. For though 
we cannot bless extraordinarily, and infallibly foretell 
what shall befall our children, yet we may seek at 
God, and pronounce them blessed, and probably fore- 
tell by a common spirit of discerning, for many 
parents prove now-a-days too true prophets. 

4. Lastly, the obedient children are commonly of 
such disposition as that God is for them ; they are 
meek, to whom he hath given his word they shall 
possess the eai'th, though men put them to the wall 
as the weakest. 

Uic 1. And this doth meet with the vain thoughts 
of many youths, that think pride, and stomachfulness, 
and disdaining all yoke, to be their only way to rise 
by, though experience teacheth that such courses have 
caused many to be disinherited. 

Use 2. Again, many parents are here met with, as 
they would not have their children rake-hells, so they 
love not to see them of any special forwardness, for 
they think that it is an ill sign, they will not long 
live, as .they take it. But though God may take a 
good child timely, when the parent is unworthy, when 
God seeth that standing he would be more corrupted, 
or when he will not let him see judgments he hath to 
bring, though God may thus sometime take a good 
child, yet obedience and towardliness hath the promise 
of prosperity and length of days. 

Use 8. And it doth let children see what they may 
look for: if they have given honour, good; but if not, 
the contrary judgments will find them. 

Docl. 2. Note hence in general, what is the true 
way of thriving, walking in the way of God's com- 
mandments. If one be of such force, what is the 
conscionable endeavour of yielding obedience to them 
all ! Look Deut. v. 29. This Solomon often teach- 
eth, wisdom, the beginning of which is the fear of 
God, bringeth length of days, prosperity, maketh the 
navel strong, suppleth the bones, hath length of days, 
in one hand is prosperity, in another is a tree of life, 
is medicine to the flesh. And for this present life 
nothing is so helpful as keeping in the command- 
ments, for they keep us from all such things as are 
hurtful, gluttony, drunkenness, uncleanness, covetous 
care, inordinate afl'ections, which are things that hurt 
not the soul only, but overthrow the state of our 
bodies. 

2. They do teach us wholesome ways. 

3. They do bring us to have further fellowship with 
him who is our life, and the length of our days ; whose 
grace tasted is the only cordial that can keep us fresh 



and renew our age. We see examples hereof in Deut. 
xxxiv. 7, in Num. xiv. 10, of Moses and Caleb. 

Use. Wherefore this doth convince the most, as tak- 
ing a wrong way to the wood. Some seek patrjns 
on whom they hang their hopes, some heap up money, 
some watch themselves for diet, some by right and 
wTong seek to rise to some estate ; whereas the only 
way is to keep the commandments, seek for righteous- 
ness, this will bring all things. What do men for 
their bodies ? They will keep diet, use medicine, go 
to baths in the most remote parts. But if we could 
keep us close to God, we should do two things at 
once, provide for that life which is eternal, and attain 
a better constitution of body for the present. If one 
had a trencher physician, nay, could command a col- 
lege of them, they could not all do that which the 
endeavour to walk always righteously will perform. 
But three things will be said against this truth. 

Obj. 1. That many wicked ones have in prosperity 
and life larger portions than godly. 

Ans. Their happiness differeth as much from true, 
as a dream of a thing from the substance of it. 

Again, their last dish doth spoil the feast. 

Thirdly, there is a secret poison which doth kill 
them (even God's curse), in the midst of prosperity. 
Some poison killeth by casting into sleep, with laugh- 
ing, &c. 

Obj. 2. It is said that God's children often neither 
have great wealth, nor good health, nor long life. 

Ans. Their happy condition standeth not in abund- 
ance ; no man's life, the prosperity of life. A mid- 
dling little nag performeth a journey as well as a great 
demi-lance. 

2. God's children wanting these things must be 
distinguished into a threefold rank. 

(1.) Many there are that as yet have them not, 
which shall seasonably in this life be made partakers 
of them. Now, if I say the sun shall rise to-morrow, 
it is true if it rise at noon, or a little before the even- 
ing. So those promises are made true, though a 
great part of the life be overspread with clouds of 
poverty and infirmities ; and this is no unusual thing 
with God, who trieth his children, that he may do good 
to them in the latter end. 

(2.) Many of God's children have not these things, 
not because they are not given to godliness, but be- 
cause we fall into ungodhness either after grace, or 
have, before we knew God's grace, done that which 
God seeth meet thus temporally to correct. Look, 1 
Cor. xi., as God may forgive that sin, and not release 
the temporal chastisement which belongeth to it ; and 
the most are in this order. They must not therefore 
disenable the godly course, to which they owe all that 
blessing they have, but blame their own ungodliness, 
when they reap that correction which themselves have 
sowed. 

(3.) But, thirdly, it will be said that some in whom 
there is no such particular offences are soon taken 



Vkr. 4] 



BATNE ON EPHESIANS. 



361 



away, Gen. v., Enoch ; and may live miserably, Laza- 
rus, Heb. si. 

Ans. These are rare, and have these wants recom- 
pensed in a more ample possession of things heavenly 
in that life eternal, by which way God doth pay thom 
with use whatsoever outward thing might be expected. 

Olij. '6. It may be said. Be it so, that keeping the 
commandments would bring us to blessedness here, 
yet all the craft is in the catching ; for the law pro- 
miseth nothing but to perfect fullilling of it, which we 
cannot. 

Ans. As we scape the curse of the law by believing 
on Christ, so we attain the promises by believing on 
him in whom all the promises of God are yea and 
amen. For our works are covered, accepted, re- 
warded through faith on him, as our persons are by 
the same accepted. Grace freeth us from the rigour 
of the law, therefore the same promises are renewed 
to imperfect endeavours which we are able to make. 
Mat. vi. and 1 Tim. iv. 8. 

Quest. But do our works procure these things, as 
they should under the law have done ? 

Aiis. No ; they were motives and causes procur- 
ing. Now they are rewarded as fruits of a person who 
is received to grace in Christ, and therefore an heir 
of blessing ; they be conditional corequisites, not 
causes. 

Ver. 4. And ye fathers, provoke not your children to 
urath, but bring them up in instruction and information 
of the Lord. 

Now foUoweth the duty of parents : 1. What they 
must avoid : parents, provoke them not. 2. What 
they must practise : bring them up, &c. And two 
things must be marked : 

1. What they are to do 

2. To whom. 

To their children indefinitely, not this or that whom 
they afl'ect principally. 

Doct. The first teacheth this Christian duty, that 
parents must no way give unjust grievance to the 
child ; which is not superfluous, as if it spurred too 
free horses ; for parents are subject erewhile to indis- 
cretion, and to want of natural afl'ection toward some 
of their children : a most equal precept, that they 
should not provoke those that are their own flesh so 
nearly. Now, it is done by indiscreet or unnatural 
parents ; for the prodigal favours to some, especially 
when there is no reason for it, are ofl'ensive to others 
who are less respected. Like as beggars envj- alms, 
so do childi-en the parents' favours, if unequally dis- 
tributed. Joseph's coat, the prodigal son's brother. 
But the most frequent provoking is by unkindness, 
too much severity in correcting, which doth kill the 
heart of them like continual spurring, and make them 
not pass for it ; for correction is like physic, if too 
frequent, it worketh no more than our meat with us. 

2. By unjust denying them favours, as many will 



not, though they have abundance, help their children 
with any stock to begin, which give them liberty to 
change their conditions when it is expedient ; will not 
let them have anything (which lawfully they might) 
like to others. Now, as a horse too strait reined 
will but rise up on the forefeet, so children curbed in 
these kinds cannot but take it grievous. 

3. By pressing them out of measure, using them 
as drudges rather than children ; for worms trod on 
will turn again, and a child cannot take it well, if not 
handled somewhat ingenuously. 

4. By immoderate wrath and touchiness and dis- 
pleasure against them ; for as fire kindleth fire, so 
doth anger provoke to anger. Yet this must so be 
conceived as not befriending the Cockuey-like cocker- 
ing of our times ; for men must not, like Lamech, 
kill and slay, nor yet, like Eli, omit correction ; yea, 
bring up sons, as David did his Adonijah, 1 Kings ; 
but we must walk, that our severity make us not 
justly hateful, nor our indulgency contemptuous. We 
must so walk towards children that, as we must not 
make them malcontent on the one side, so we must 
not have them malapert on the other. 

Use 1. AVhich duty may be a direction to parents 
who have, by partial carriage and less loving hearts, 
provoked their children, and driven them either to 
cast all riders, or lie down with hearts tired. Col. iii. 
20. He that should soil the mettle of a horse with 
indirect usage, it would grieve him, if a just man, and 
how much more, &c. 

Use 2. And letteth children see what equity wo shall 
find with our heavenly Father. 

Doct. Now followeth the parties, not one child that 
must not be gi-ieved, but indefinitely: provoke not your 
children, teaching that the parent-hke afl'ection and 
duties of love must be ail'orded one child as well as 
another. Some are so indulgent to some one or two 
that they could put them in their bosoms, and know 
not how to make enough of them, but of others they 
are careless ; and so in their favours they are as un- 
equals, giving to some one all in a manner, and to 
others as if they were base born, rather than legitimate 
children. Thus Isaac was partially atl'ected to his 
Esau ; thus David inipotently loved his Absalom. 
And it is to be marked how that our corrupt natures 
are ready to doat, not on those that are the best, but 
on such as have the least grace. As it is commonly 
seen that such children as are of outward parts and 
the nimblest head, these go away with all the love, when 
those of better deserts and hopes in way of grace are 
neglected. 

Use. Wherefore remember that the parently love 
must bo extended equally to your children. Do not 
like eagles, which turn some out of their nest, and 
bring up other some. I would many did like them in 
regard of their trial ; but as the respect of childhood 
is in them all alike, so let them be handled accordingly ; 
not that there may not be a pre-eminence in love, but 



362 



BAINE ON EPHESIANS. 



[Chap. VT. 



the Scripture alloweth it, and a double portion, but 
let not the diflference of more and less take away the 
Bubstance of a parently love. The same difference 
that Abraham made twist Isaac and his concubine's 
children, do men now make twixt their legitimate 
issue. 

Kow foUoweth the duty to be performed by them, 
viz., to educate them. 2. The manner of it, in doc- 
trine and information, amplified by the author, the 
Lord. Some make the difference of naihsia and 
touhaia, to be civil institution and rehgious ; but that 
i« the Lord seemeth to belong as well to doctrine as 
the other. This sense, therefore, in this translation, 
is the fittest retained. See that you do not only avoid 
nnkindness, but bring them up, and let not the back 
and belly be all your care, but so bring them up as 
feeding their souls with instruction ; and do not only 
teach them to know things, but, by admonitions, fasten 
in their minds and affections the things they under- 
stand, and let your doctrine and admonitions not be 
such which your own wisdom doth suggest, but such 
as God doth teach you in his word. The first of 
these words may be read, and is (as I take it) other- 
wise to be construed here, viz., for correction. So is 
it taken in the 13th of the Heb. 9, and 1 Cor. xi. 
And the apostle useth two other words, iioayjj, hhaa- 
xa'/Ja, not this, to my remembrance, though in the 
1st to the Romans there is '^raidiurr;; for an instructor; 
and the second word you have in the 1st to the Co- 
lossians, the end, translated, we admonish. 

Now then, the sense is this : though I bid you not 
provoke them unjustly to anger, yet you must not run, 
on the other hand, to cocker them, but bring them up 
with correction and admonitions, not such as your 
preposterous displeasure would take, or such as your 
own wisdom can suggest, but such as the Lord doth 
teach in the wisdom of his word. 

The things to be marked are three : 1 , the duties 
that parents owe then- children. Now, these may be 
called to four heads, and all the four found in the 
text: 

1. To education. 

2. Provision. 

3. Instruction. 

4. Correction. A little to open them ; — 

1. Parents must bring up their children, which I 
conceive as taken up in giving them food and raiment, 
and such like necessaries for sustaining of them. And 
here the mother hath a special part, till thi'ee year old, 
with her nursery, though the father may be said to 
educate them, for he that keepeth the nurse keepeth 
the child ; and this point of education God hath made 
helpful to the soul of the mother ; for by bearing child- 
ren, that is, through the faithful and patient enduring 
of the trouble, in breeding, bearing, bringing forth, and 
bringing up, she shall walk as in a way to salvation. 
2. It is a natural thing. 3. It is a curse when God 
sendeth dry breasts in displeasure, Hosea ix. 14, there- 



fore to dry up our own unseasonably is a double curse ; 
as if God strike one with death in his wrath, it is a 
curse, but if one kill himself, it is more heinous ; and 
Sarah, Gen. xxi. 7, she took this to lie upon her, as 
sure as she had brought forth a son, that she was to 
nm'se it. So jointly after they must raise them up, 
further and further by education, and he that doth not 
this is worse than the ravens, for they will feed their 
young, and fly with them till they can find for them- 
selves. 

2. They must provide for their children. Parents 
must not only sustain them for the present, but be 
storers, and as God shall bless them lay up before- 
hand to help them hereafter, as with some stock, when 
they shall set up daughters with dowries ; and at 
death, 2 Cor. xii. 14. For God maketh me the owner 
of all that I have, so that I am a feoffee of trust for 
others ; and though the possession is mine entirely, yet 
out of cases of necessity, I am stinted in the use to a 
part, Eccles. v. 10. When God dealeth most bounti- 
fully, a man must but take his part ; this is a second 
duty, which must thus be understood, that future pro- 
visions must not let us from taking present necessaries ; 
and that is necessary for one that is sinful superfluity 
in another, and he that hath not this point of provi- 
sion, may go to school to the ants. 

3. We owe them instruction. Now this is civil or 
religious. 

(1.) Their civil instniction is taken up in three 
things. In looking to their manners, that they carry 
themselves, at home, abroad, before ourselves and 
others, comely. 

For, as I told you in the end of the last chapter, 
courtesy is a Christian virtue ; and rehgion must be 
mannerly. 

(2.) In giving them learning, such as we are able, 
Acts xix. 9. These Ephesians had schools no doubt 
amongst them : the school of one Tyrannus, a noble 
personage the founder, or a teacher, of the name, as is 
most probable one of them. And here parents must 
take warning, to let their childi-en at least have the 
benefit of reading, which, as it is helpful to their soul's 
health, so it is an ornament in any condition of life ; 
and the purchase is easy in comparison of the benefit. 

(3.) The third thing is to enter them into some 
calling of life. Thus the ancient brought up their sons 
in husbandi-y, in being grafters ; their daughters in the 
flocks. And the heathen have seen it necessary ; for 
as the Grecians generally would have all children to be 
bound to sustain their aged parents, the Athenians put 
in this exception, unless their parents had taught them 
no trade wherewith to earn their living, which if they 
had not they should not be bound to keep them in 
age. But the religious instruction is in this verse 
chiefly enjoined, as God doth command it to parents, 
Deut. vi. 7, Gen. xviii. 19, Isa. xsxviii. Parents shall 
tell their children, Exod. xiii., of the passover; and 
while they are young, they must season them. An 



Veb. 4.] 



BAYNE ON EPHESUNS. 



old dog will not loaru to lead : Timothy's mother an 
example, who brought up her son from a child in the 
Scriptures. 

(•4.) The parents must correct their children season- 
ably; for this makcth all the other beneficial to them. 
Feeding them without this, will prove pampering, and 
make them kick when the provender pricketh. Pro- 
vision of inheritance will pufl' them with pride, and 
cause them grow to prodigal humours without correc- 
tion. Words of instruction will prove wind, all will be 
as nothing, if discipline be neglected. It is a handmaid 
which tendeth on all the former, Prov. xix. 18, 23. 
M'e teach them ourselves or others, bringing them to 
the church ; Christ went up with Joseph : or getting 
others that have a gift, to bestow a word on them this 
way. 

But we must be circumspect in it ; for it is medi- 
ciue, and physic must be given with good advice. 

1. We must humble ourselves in repentance, for it 
is not enough to have a good cause to fight for, we 
shall beat ourselves, if we first judge not ourselves in 
some measure, as they did twice sit down with the 
worst for this want, though they had a most just 
quarrel. [Judges xx. ?J 

2. We must look by faith to that promise of God, 
folly is bound, it is our belief, not our blow that 
worketh. 

8. A man must have discretion, marking what the 
disposition of the child beareth ; as the strength of 
medicine must be measured by the strength of the pa- 
tient. Children are like herbs for diversity : some, the 
more you cut them down, the more they thrive ; if you 
cut other some, unless you flatter them after, you kill 
them. Men beat not cummin with flails, nor wheat 
with little wands ; which may be marked in his cor- 
rection. The sum of this is, that parents must sustain 
their children, or they are worse than beasts ; 2, must 
provide for them, or they arc worse than ants ; 3, must 
instruct them in manners, literature, and some calhng, 
or they are worse than heathen. 

4. Because they do not only aim at this, to have 
their children members of some corporation, but citi- 
zens of heaven ; they must teach them the doctrine of 
salvation, else their righteousness doth not exceed the 
heathen's. 

5. Because that the former will not succeed without 
discipline, they must give them in good manner fit 
correction. 

i'se 1. Now to apply this, it meeteth with many in 
way of reproof; for not to speak of such monsters as 
sometime bestow their children under stalls, how 
many sin against this, bringing up their children by 
neglect of nursery, not caring how slightly they put it 
ofl", if themselves are shut of that trouble. In so doing, 
they hinder their own salvation ; for he that putteth 
away physic, being sick, hurteth his own life, and ac- 
cordingly we may see how their souls are tilled with 
an evil spirit. For putting by God's yoke, they grow 



to pass their times in idle talking, gossipping, this or 
that merry meeting ; and thus, while their flesh will feel 
no sour, they lose the sweet of grace in their soul. 
Again, they break up the bounds of nature, for. Lam. 
iv. 3, the very dragons or sea-calves draw the breasts 
forth and give suck. In such, therefore, as for plea- 
sure, ease, trifling profits, neglect it, the sin is grievous. 

Obj. But you will say. If it be such a necessary 
thing, why is it not expressly commanded ? 

Alls. Same things are so natural that they are taken 
as granted, not expressly commanded. The Scripture 
doth not say, Thou shalt love thyself, yet it taketh this 
as granted, when it saith. Love thy neighbour as thy- 
self. For this is a most natural thing, written about 
thy nipples, written iu the wife and colour of the milk. 
Beside that, unless you will have the mother's duty 
not taught, here is a precept, she must bring it up ; if 
nursery be not a part of education, let her plead ex- 
emption. 

2. There are many parents that riot out all their 
increase in fellowship, gaming, &c., and bid to-morrow 
profanely care for itself, they sing care away. 
. 3. Many neglect looking to the manners of their 
children, they are rude, they can, like those cursed 
children, call bald-head, nickname, swear, curse. 
Again, some that are able will not bring them up to 
read. Others, let them be as idle as they can hang, 
which doth fill jails, which was the first ground of 
vagi'ants ; which maketh such store of idle housewives, 
who know not how to get a pennj', if they lay not their 
body to pawn. But some they think they have done 
enough if they have brought them to be able to shift, 
and live men iu tliis or that corporation ; they have no 
care of instructing them, telling their children they are 
lost, how Christ came to seek that was lost, what duty 
they owe in way of thankfulness ; and for correction, 
the age is so indulgent, that like as apes do their 
young, they kill all with kindness. Tlius tutors like- 
wise, they nurture not their pupils mannerly, as their 
rude carnage in the churches may testify. They in- 
struct them not in learning, which maketh them some- 
time lose more in grammar learning than they gather 
in university knowledge. But for religion, how rare 
are those who are fathers to the souls of them, teach- 
ing them the things that concern their peace ; and this 
is the fountain of all misery. The Switzers' law fore- 
saw this, who enacted, that if a child was condemned 
to die, the parent should execute him, because that 
neglect in parents is the fountain of all the rack of their 
children. I know a preacher of righteousness may 
have a Shem, and a Seneca may be a tutor to a Nero; 
but usually this is the root of all evil, and that in good 
men otherwise, as Eli, David. He doth not trouble 
the house only that is a lion, a cos'etons miser, a pro- 
digal master, but he that neglecteth instruction and 
discipline. This maketh those that should be cordials 
to our age become corrosives, those that should be or- 
naments to us for virtue become gulfs of mischief; 



364; 



BATNE ON EPHESIANS. 



[Chap. VI. 



and when things are thus, then we complain and say, 
Who ever had such children, such pupils ? Thank 
thyself. If men should let a horse run in the fields 
till eight years old unbrokeu, and then when he would 
not be backed should say, Who ever saw such ajade ? 
what would another answer? You should have taken 
him up betime, and given him to some cunning rider ; 
then he would now have obeyed the bridle, and paced 
it pleasantly. So, &o. 

Use 2. This must teach us our duties henceforward, 
not to look to back and belly, and matter of inheri- 
tance, but to see that the souls of our children be in- 
structed and ordered by discipline. We are careful to 
procure midwifery, that the young infant may have every 
part harmoniously knit in it ; we are angry if there fall 
out through negligence the least disproportion. Let 
us help the gaping spirit which is separate from God, 
which is disjointed in itself, that reason and appetite 
fighting together, let us knit these joints by timely 
instruction. 

Doct. A second thing must be marked in this word 
admonition ; for the force of it is such as that it noteth 
a fastening this or that upon the whole mind : teaching 
us, that we must not be content to see them know, but 
must labour to see their hearts entertain these things, 
working it upon them by admonition. Thou shalt re- 
peat. Dent. vi. 7. Thou shalt not simply recite, but 
so as setting an edge upon them, that they may strike 
deep. And in outward things the parent will find 
twenty ways to make a child do this or that. Good 
children will do thus ; they will give them such a thing ; 
their brother will do it before, &c. But the Lord teach 
us to till them on to love and practise these things 
which only can make them blessed ! 

Doct. Lastly, we see here laid down, that all our 
dealings with childi-en must be such as the wisdom of 
the Lord teacheth in his word. K we correct or advise 
out of our own wisdom, we do but ofler to cast out 
Satan with Satan. Again, our children are as foolish 
as wild ass colts by nature, void of heavenly under- 
standing. Now what wisdom can recover them, but 
this which is the Lord's, and this word of his ; this 
doth beget them to become as seed to God. 

Use 1. This, therefore, must teach us to see that 
our instructions, counsels, be all such as we have 
learned of God in his word, and this let us betimes 
teach them. Idolaters will teach their little ones to 
kiss their idols. Again, if we be careful of the health 
of their bodies, that we will not let them drink hot 
things, nor eat sour things, nor any way distemper it 
for them (for that contrary were some degree of mur- 
der) ; how careful must we be that the milk of their 
soul be sincere, that they hear nothing from us, nor 
see nothing in us but according to God I For the 
Bouls of our children feed at the ear and eye, on that 
they hear and see, as the body feedeth on the breast 
by the month. 

Use 2. And it conyinceth such as will teach others 



craft, lying, teach them to break the Sabbath, gaming, 
yea, delight to see their Uttle ones unseemlily tumbling 
together, as if they would have them learn the devil's 
catechism without book. It may be some will bless 
themselves from these things : God forbid they should 
thus poison the souls of their children ! But what 
wholesome food do you give them ? Do you instruct 
them, call on them ? If you do not, you murder their 
souls as well as others. If a mother should not give 
a child any poison, yet if she should let it Ue and 
never give it any suck, she should kill the babe, not 
by giving it poisonful meat, but by letting it want due 
nourishment. These are the duties jointly of both 
parents. But they will excuse these matters some- 
time from the untowardness and unteachableness of 
children ; sometimes from the tenderness of years, 
they are not capable ; sometime from business; some- 
time they will ask, what serve the ministers for ? 

Doct. Now, if we should read in correction and 
admonition, then beside that which hath been spoken, 
another thing may be marked, viz., that we must join 
admonition with giving correction ; not bite with 
silence, nor give strokes without a word, which may 
make the party corrected see his fault, and come to 
amendment. As in the public chastisement of magis- 
tracy, there goeth eviction of the fault and a word of 
admonition, before the execution is served ; so in 
private correction the same order, and we should be 
too injurious to neglect it, for we beat a dog, but so 
far as we can put into his sense the fault he is beaten 
for. It is good to do as mothers : if a child heedlesly 
fall into the dirt, they do not let him lie and beat him, 
but first they help them up, and settle all things about 
them well, and then teach them to look to their feet 
better. So fii'st help them up by admonition and in- 
struction, then remember them with correction. And 
thus one thing answered, we will leave this verse. 

Quest. For whereas these are duties of parents and 
a way of their salvation, it may be asked, 'What is to 
be said to such whom God hath not blessed with any 
children ? 

Ans. They must not take occasion hereby of further 
fleshly Uberty, but must do that which is proportion- 
able to educating, three ways : 

(1.) They must be humble themselves under this 
want, which is the want of temporal blessing ; and 
take occasion by it of further repentance, so making 
a Christian virtue of their necessity. 

(2.) Fathers must not revel with their substance, 
nor mothers live like idle persons and busybodies for 
want of this employment, but they must save the 
matter of their estate and depute some as adopted 
children, and be helpful in educating others. 

(3.) They must, whether married or unmarried, 
being exempted from these troubles, double their de- 
votions toward God, 1 Cor. vii. 35. 

Thus much concerning the duties of the second 
rank belonging to the man and wife. 



Ver 5.] 



BAYNE ON EPHESIANS. 



n65 



Vor. 5. Serranla, he obedient unto them that be your 
masters nccordinri to the fli'sh, with fear and trembling, 
in sini/teness of your hearts^ as unto Christ. 

Thus we are come to the last parcel, his particular 
exhortations, concerning servants and masters ; which 
respect came in beside nntnre, ami is leas ancient 
than the former. The apostle settcth down the 
duty of the servant to the ninth verso ; then of the 
masters.'" ' 

In the servant's duty two things : 

1. The thing to be done. 

2. The reasons. 

1. The thing teacheth to the end of the seventh 
verse, and hath in it two principal members : 

(1.) The obedience itself. 

(2.) The manner, in three points. 
• [1.] With fear and trembling. 

[2.1 With singleness. 

[8.] With readiness of mind. 

He beginneth with the duty, and, 

1. Setteth down the persons that owe it, servants. 

2. The duty they owe, be obedient. 

3. The persons to whom they do owe it, to the 
masters, whose authority is limited from the subject of 
it, viz., that they are masters accordiny to the flesh, or 
outward man. 

Doct. The first thing to be marked is, that servants 
stand charged from God with dutiful obedience. 
The two things must bo opened : 

1. What we mean by servants. 

2. What we enfold in this, that they must obey. 
For the first, service is a state of subjection, 

grounded partly in the curse of God for sin, partly 
in civil constitution ; for though it be not a sinful 
condition, yet it is a miserable condition, which en- 
tereth through sin. Now, servants are either more 
slavish, or else more free and liberal. The first are 
such whose bodies are perpetually put under the power 
of the master, as blackamores with us ; of which kinds 
servants are roade sometime forcibly, as in captivity ; 
sometime voluntarily, as when one doth willingly make 
himself over ; sometime naturally, as the children of 
servants are born the slaves of their masters ; and 
this was the most frequent kind of service, wherein 
parties are upon certain terms or conditions for a cer- 
tain time only under the power of a man ; such as our 
apprentices, journeymen, maid-servants, &c. Now, 
because there were mercenary servants as well as 
bondmen in these times, we must conceive all sorts 
of servants here schooled by the Holy Ghost. For the 
second, you must know generally that our obedience 
doth note a subjecting of our souls in all things, Titus 
ii. 'VMiether they command in God's name the religious 
carriage of our outward man, or anything concerning 
domestical afl'airs, nothing is excepted which is not sin- 
ful ; for if we were the vassals bought with money, that 
must not be yielded to. Gen. xxxix. Joseph's ex- 
ample, refusing his mistress in her unchasteness ; 1 Sam. 



xxi., Saul's servant, not yielding to run upon the 
priests. 

But for more particular direction, three things are 
here to bo conceived in which they must obey. 

1. They must suffer themselves to be directed in 
their businesses, and the things they go about by 
their masters ; his command is thy watchword : Mat. 
viii., 'I,' saith the centurion, 'am a man in authority, 
and I say to one Go, he goeth ; Come, and he cometh ; 
Do this, he doth it.' And when God doth lay this 
upon the master and mistress, to give direction, as is 
gathered by proportion, Prov. xxxi. 13, ho will then 
have the servants be subject, which is to be marked 
of such self-conceited ones, as think nothing will do 
well, but what they take up of their own head. 

2. They must obey them in correction, whether by 
word or blow; if rebuked, they must not mumble and 
answer again, 2 Tim. If corrected, they must humble 
themselves under it. Gen. xvi., yea, though the gover- 
nors would causelessly and beyond measure take on, 
yet they must be endured, 1 Pet. ii. 1 8. 

3. We must stand to their allowance in diet, apparel, 
for liberty ; for the master is to measure these things 
to us, we are not to be our own carvers, Prov. iii. 13 
If they bo such as through unmerciful hardness 
trouble the house (for as he said of the Massilians, it 
is better be their sheep than children ; so it may be 
said of some, it is better be their horse than servant), 
if they be thus, we may relieve ourselves with meek 
complaints to the magistrate, who are both their 
masters and owners. 

Use. This, therefore, thus opened doth shew how 
reprovcable the course of many is, who, if they be bid 
do a thing, will sometime deny, sometime say, Well, 
but do nothing ; who, if they be called to religious 
duties, think they are not bound to anything, but to 
do their work for which they are hired ; who are so 
self-conceited, that they love to follow their own minds, 
like these forward lapwings that will run on ahead, 
when the shell is not off their head, and before they 
be their trades' masters, love to go with their own 
direction ; hence, bidden do a thing thus, they will 
tell you of this way and that, of some other thing, 
forgetting that God did not file their tongues to talk, 
but bore their ears, that they might hear and obey. 
And he that is a servant must not do his own will, 
but his master's whom he serveth. For reproof, they 
will give word for word, for blows they will take none ; 
rule their master's hands, if they cannot his tongue, 
else they will shew a pair of heels, as Hagar did run 
away from her mistress. For their allowance, some 
so manchet-mouthed, that if their bread be a little 
coarser, they will grumble at it ; and so in the rest, 
if their minds be not all out pleased, instead of being 
dutiful, they are altogether rebellious ; but we that 
are the servants of Christ must lay up this sentence, 
' Obey your masters in all things ;' we must count it 
our glory to be ruled in all things, and make their 



3GG 



BAYNE OX EPHESIANS. 



[Chap. VI. 



wills ours ; yea, to bite in the lip with patience, 
though they be too strait, and deal too crookedly 
with as. 

Your masters. Doct. Observe, then, that whoso- 
ever are in place of our masters, they must have 
obedience from us. He doth not say to the good 
master or wealthy, but to those that are your masters, 
for it is not goodness and greatness which doth chiefly 
bind us to obedience, for then we should be servants 
to all that are of authority and that are good. This, 
therefore, is truth, that if he be a master, though evil, 
he must be obeyed, 1 Peter ii. 18 ; aud thus Jacob, 
how obediently did he live to Laban, Joseph to Poti- 
phar, David to Saul. If he be a good master, there 
is a double cord to tie thee to obedience, both as a 
master and as a good master : 1 Tim. v. 17, ' Let 
them be counted worthy double honour.' 

Now we must know that not only the master, but 
the mistress, is here to be understood ; yea, any whom 
the master doth set over us, as Mat. xxiv., the steward 
that is set over the master's house in his absence, for 
he is a master paramount as we say, and if he come 
not against the express will of his master, must be 
obeyed as the master ; for the master's authority where- 
soever, though in a fellow-servant, must have subjection 
to it, as the king's authority in the constable must not 
be resisted. 

Use. Which doth rebuke such who excuse their un- 
serviceableness to masters, because they are evil, 
unjust, not qualified as others. Are they not masters ? 
If they be, though no better than Laban or Saul, obey. 
It is the more praiseworthy in thee, and who knoweth 
whether thy dutifulness may not gain them ? Howso- 
ever, woe to thee if thy lack of duty should put a 
stumbling-block before the blind. And such sei-vants 
who, though they can stoop to their masters, yet they 
will not veil, if he leave in his absence a fellow-seiTant, 
they are as good as he, and will be no man of his, 
though man to his master. 

Doct. The thu'd thing to be marked is, that those 
who are over us have no power but over the bodies 
and outward man of us. AH the power of a man doth 
but reach unto the body ; yea, all that a magistrate 
can do, either as a magistrate or Christian, it is but to 
the body, as to bring us to that outward conformity, 
to keep "the tongue from swearing, to debar open things, 
profaning the Sabbath; therefore, as we are the servants 
of men, so we are not; we are bodily, but free in 
spirit, 1 Cor. vii. 23, and James iv. 12, there is but 
one lawgiver ; for all that man can command, is pro- 
portionable to his reward or punishment. Now his 
reward is temporal, and the worst of his punishment 
can but kill the body. Though, therefore, man hath 
no power over the body but in God, yet the utmost 
of his power is bounded in the outward man. 

Use 1. Which is comfortable to servants. 

Use 2. Doth rebuke the voluntary thraldom in many, 
that do not yield their bodies only, but pin their spirits 



on the sleeves of men, like those in Hosea vii. 3, that 
would do anything to rejoice princes. Such as are 
now-a-days common smoke-sellers, parasites that will 
profess that they will do it if such a one bid it, their 
religion shall be as the king's is. 

Use 3. Lastly, it taketh away the excuse of servants 
who will not be yoked with religious orders ; they 
shall answer for themselves ; faith cannot be forced ; 
their conscience is their own ; masters are but masters 
of the body. Ans. Masters shall answer for their 
servants, if they fail in duty towards them. 2. Though 
faith and your conscience is free, yet your body is not 
free, and therefore your master must compel the out- 
ward man to conform itself unto Christian courses, and 
if he go thus far his duty is discharged. 

Doct. Again, hence must be marked that it is not 
enough to obey, if we do it not reverently. Be subject 
with fear and trembling ; for when God will have a 
wife fear her husband, how much more meet is it that 
servants should walk in fear and trembling toward their 
masters, in a loving care lest they should oifend them. 
2. In awe and dread of their displeasure. 3. In the due 
reverence which we have of them, being in such place 
over us by God's providence, for these three are the 
grounds of this fear ; the last, see 1 Tim. v. 2, and in 
the 2d of Samuel sii. 18, it is said of David's ser- 
vants, they feared to tell him news which they thought 
would be grievous ; and Abraham's servant, with what 
careful fear he executed his master's charge. And 
contrary hereunto is that contempt which is testified 
of Hagar ; she despised Sarah ; and that carelessness 
which is in many how their businesses speed. 

Use 1. And this doth rebuke many who are mala- 
pert, and so saucy that they scorn to be in any awe. 
That is for prentice boys in their first years. Many 
will give cap and knee, but they are void of hearty 
reverence. Many of the best servants are most tainted 
in this kind, that they do like Joab, 2 Sam. six. 5, 
after a good piece of service they will be so peremptory 
and saucy in terms as is not tolerable, setting Ught by 
their service, twitting them with that they have done 
for them. We must both be obedient and heartily 
reverent, that will be Christian servants. 

Use 2. Remember with what fear we must serve 
God, who must serve earthly masters with trembling, 
Mai. i., Heb. xii. 29. 

Doct. The second property is, that their obedience 
must be in singleness and uprightness of heart, which 
is amplified by three circumstances. 

1. The person to whom a single heart looketh in 
obeying, to Christ. 

2. 'The work ; which is set down by the opposite, not 
eye-servants, as men-pleasers, but doing the uitl of God ; 
that is, yielding obedience of faith inwardly, as well as 
doing that their masters bid outwardly. 

3. From the manner, //-ojre the soul. 

Thus he cometh to the third quality of their obe- 
dience, which is set down with the ground of it by way 



Ver 6.] 



BAYNE ON EPHESIANS. 



367 



of prevention. Their service mnst be with good will, 
which, though it be hard, if they look to man, yet if they 
serve not man so much as God in man, it will be easy ; 
and the reason of all followcth.frora God's recompense. 
The sum, then, is as if Paul had said, You must not 
only be reverent, but must do whatsoever you do in 
uprightness, without dissimulation, looidng at Christ, 
not man only, not contenting yourselves with the out- 
ward work which man taketh knowledge of, much less 
with such service as is measured by the cyo of your 
master overlooking you, which is the custom of men- 
pleasors, but looking further to do the will of God when 
you obey the will of man, and that not formally in 
show, but from the soul. You must see that you be 
not only reverent and upright in your obeying of them, 
but you must fm-thcr serve them with heart and good 
will, which though it bo hard, because masters some- 
time are waj-ward and unjust toward you, yet it will 
be easy if you look not at your masters, but the Lord 
whom you serve in them ; and lost you should think 
that in thus doing you should lose your labour, assure 
yourselves that God will pay j'ou good wages, ho will 
see yon recompensed, vcr. 8. 

Doct. 1. First, then, we see that whatsoever service 
we yield, it must be single-hearted. All that a Chris- 
tian doth mnst be so, his whole course, Ps. xv. 1, 
Acts ii. 44, for this is a thing with which God is de- 
lighted : Ps. U. 6, ' truth in the reins thou art de- 
lighted with.' Now this principally is seen when we 
stand not upon the outward shows in our sen'ice to 
them, nor yet serve them with any sinister end, as 
seeking ourselves, but approving ourselves principally 
to God, and next seeking the good of them every way. 

Use. This, therefore, doth rebuke a great deal of 
counterfeit service amongst us ; for how many are 
there that sei-ve their masters only for their own ad- 
vantage, because they can make it a sweet service ? 
Now though one may have some consideration of him- 
self, yet when principally or only he looketh at this, he 
serveth with a hollow heart ; like the priest. No penny, 
no Pater nosier ; and many do look so to their vails, 
that their gleanings are better sometime than their 
master's harvest. Again, the untruth in their deal- 
ings doth convince this guileful service. Many that 
are our only chapmen so will wind in with customers 
that they will be served with no other than such an 
one ; but what is their end ? They are kind to their 
master's customers, as Absalom to his father's subjects, 
to this end, that if they set up they may carry all with 
them, toiUng another man's pigeons to their own 
lockers. Again, the detracting their masters, like 
Ziba, 2 Sam. xvi. 3. A customer taketh himself ill 
used, hardly dealt with, you shall have a hollow, 
smooth companion will say. They aro but servants, 
though it might be thus and thus, yet their master 
must make his own price, loading their master's back 
with anything odious. 

Finally, the disloyalty of men once ont of service 



doth testify they never served with sonndness of 
heart, for that duty would be constant ; whereas many 
now will beard their masters, and if they could cut 
their throats with telling a word, out it should. All 
such servants may assure themselves that they served 
in hypocrisy, and therefore that it was most hateful to 
God ; for what is more odious to that God of truth 
than such guileful courses ? Hypocrisy is compounded 
of pride and untruth ; the Lord hath both of them in 
high abomination. 

2. We must all, hence, consider, that if God will 
not have hypocrisy in the service which one man doth 
to another, how doth he hate it in his own senice ? 
Let us labour, therefore, to do that we do with sound- 
ness. 

Quest. But how may wo know that the thing we do 
is with uprightness ? 

Ans. 1. If we call ourselves into the presence of 
God ; for hypocrisy dare not abide before him : ' Walk 
before me, and be upright;' 2 Kings xx., ' I have 
walked before thee with a perfect heart.' The Phari- 
sees looked to men. 2. If we do from our hearts that 
we do ; v:ith the heart, and unfeignedly are all one, 
Jer. iii. 10. Hypocrites give God their lips, but 
their hearts are far from him. 3. To his glory only, 
1 Cor. iii. 

Ver. 6. Xot with eye-service, as men-pleasers ; but as 
the servants of Christ, doing the uill of God from the 
heart. 

Not with eye-service. Doct. Whence observe, that 
eye-service standeth not with uprightness of heart. 
An eye-servant is not an honest-hearted servant in 
God's account. Now we must, to understand it, know 
that it is not eye-service which looketh often to the 
eye of the master or mistress ; for, Ps. cxxiii. 2, the 
whole duty of a servant is set down by this, and it is 
a lawful thing when it is to have their direction and 
know their pleasure ; but eye-service is, 1, all outward 
service which goeth no further than that a man can 
take knowledge of ; for he that doth the outward thing 
only, though with a moral honest meaning, God's 
will, as well as man's work, is such an one. 2. He 
that doth set himself to please man thoroughly, will 
do his best endeavours thereunto. But the second 
eye-service, which is most damnable, is, when a man 
maketh this the measure of his service, viz. the eye 
that his governor hath over him. The meaning is 
this, further than his master looks on himself, or some 
that will tell how he is occupied ; or further than his 
master hath so took his marks that he can tell, though 
absent, how he doth bestir him ; fm-ther than his 
master can thus see him, he will do nothing, and he 
careth not what lewd part he commit, if it shall not 
come to his master's knowledge. Now all such ser- 
vants, even as the first, before God, are not sound- 
hearted ; but these second eye-servants are fall of most 
damnable hypocrisy. Such an one was Gehazi, 



368 



BAYNE ON EPHESIANS. 



[Chap. VI. 



2 Kings V. 25 ; he cared not to steal, lie, nor do any- 
thing which he thought his simpering could hide from 
his master's eye. So, Mat. xsiv. 48, there is a ser- 
vant, who, when his master is sui'e for a while out of 
the way, he doth beat his fellow-servants, and fall a 
revelhng. This, therefore, is a vice to be taxed in 
servants ; the world is full of such chameleons as can 
shew any colour white, that can look with all counte- 
nances ; but they cannot shew such a face as cometh 
from a white sincere heart, they are deeply gone in 
eye-service. Hence it is, that while a man is nearer 
them they will be silent, and as busy at it as ants ; 
let one turn his back, they will take them a stool, fall 
a-talking, laughing one with another, yea, step aside 
to drink here or there. If some watch to give them 
a call before their master's return, all is well ; hence 
come those doing our own lusts with pretence of our 
master's business. Such a one would have me go 
forth : Well, I cannot presently ; but be at such a place, 
I will meet thee there an hour hence. The time 
draweth on, my youth taketh his cloak : Whither go 
you, sir ? I will see if such a thing be done, I will 
call on such a one for money ; whereas he goeth only 
to meet with such a companion. This maketh them, 
if they go of an errand, they will be sure to take as 
much time to their own privacy as their master's busi- 
ness ; they know he is not at their heels, yea, this 
maketh some that will look you demurely if their 
master eye them ; but if he look oif them, they will 
deride him to his head, by nodding or simpering to 
some of their fellows that stand by ; and servants are 
60 far from seeing these damnable sins, that they will 
laugh as tickled one to another, to think how cleanly 
they have carried the matter. But you dance in nets ; 
God seeth you, yea, and man sometime, when you 
think not so, as it fared with Gehazi. 

Use. Yet even this, that a hollow-hearted servant 
will be an eye-servant, good while the master looketh 
on it, must teach masters this wisdom, to overlook 
the ways of their families ; the master's eye fatteth 
the horse. It is true, in all other affau's the master's 
eye doth set them forward : Ruth ii., Boaz went out 
to his reapers ; Prov. xxxi. 84, the good housewife 
looketh over the ways of her family. It is a piece of 
wisdom in domestical government, belonging to the 
eighth commandment. And this may be profitable to 
such as, hke Potiphar, Gen. ssix., to Joseph, so they 
trust all to the servant so far as they take the next 
way to make him trustless ; for opportunity maketh 
a thief. Let our eye be given, but yet let us remem- 
ber, it is not our eye that keepeth safe, but God's 
blessing with it ; it is not rising early, &c., but God 
that buildeth the city ; and who hath such quick eyes 
that can see all the water that slideth by his mill ? 

It followeth, Not trith eye-service, as 7iten-plcasers. 
Duct. Observe whence it cometh that men serve with 
eye-service ; even hence, because they seek not to 
please God, but man. If one did seek to please God, 



he would do inward obedience from his heart as well 
as outward, for God is a Spirit, &c. Again, he should 
have an eye that would reach him everywhere, and 
therefore should not hence take liberty because that 
the eye is off him ; but when one shooteth at this 
white only, to keep the favour of men, he careth not 
for further service than that which is necessary to this 
purpose. But to conceive this aright, you must not 
think that all man-pleasing is here condemned ; for 
we are bid, Rom. xiv. 2, ' please one another,' and 
servants are bid, 1 Tim. ii. 9, ' please their master in j 
all things.' 1. Seeking to have God approve ns. 2. I 
Our consciences. We are, in the third place, to seek 
the good approbation of our governors ; but this is 
here laid down as a wicked sin, when servants do only 
or principally aim at this, that their masters be pleased, 
not caring for any further matters, which is to be con- 
demned, as hindering our salvations, John v. 44. 

Use. Seeing, then, that this is the fountain of eye- 
service, let us, as we desire to avoid such hollow ser- 
vice, seek not only to please man, but principally to 
approve ourselves to God ; and let masters, as they 
would have one that is not an eye-servant, so seek 
that he be such an one as hath a care to please God. 
And thus it followeth, 

Doct. That a single-hearted servant must do the 
will of God from the soul. This is to be marked, 
hence, that a Christian servant must give the obedi- 
ence of faith to God's will in the businesses which he 
doth for man ; thus Joseph so served as fearing God. 
Now that maketh a man behave himself, as well in one 
deed as other, reverently toward God ; and in Gen. 
xxiv. 42, 52, we may see how religiously that servant 
walked toward God in his master's errand, praying 
and giving thanks ; and that which St Peter speaketh 
of enduring must be extended to all the obeying ; it 
must be for conscience to God, if they will have it 
commendable service before him ; for so it is that we 
have in every work enjoined us a double command : 
the one from our master in earth, he saith. Do such 
a thing ; the other from our Master in heaven, he 
saith. Honour thy father ; see you obey your master 
in everything. Now we must principally look to the 
Lord's will. If we should serve in some nobleman's 
house, if the nobleman present with his steward, whom 
he setteth over the rest of his household ; if when the 
steward biddeth one do this, he should speak to him, 
and say. Sirrah, see you do it ; if the servant should 
curry with his fellow- servant, but have no regard of 
his lord's word, were it not a part that every one 
would condemn in him ? So God is present with our 
masters, who are our fellow-servants, but that God 
doth set them over us ; now, when they speak, God 
commands likewise. We must not, therefore, only 
look at our fellow-servant, and give no respect to him 
who is the Lord of us, and our masters also ; and the 
want of this is to be bewailed. Whereas it should 
make as find our services blessed and successful, as 



VEn.7, 8.] 



BAYNE ON EPHESIANS. 



369 



Gen. xxiv., and it woald procare us a hopeful recom- 
pense of rewiirJ. 

Ver. 7. With ijnnd will scrciiir/ the Lord, and not man. 

Doct. The last thing to bo marked is, that all our 
obedience must come with heart and Rood will, it must 
be cheerful and diligent, for that which is not done 
heartily is done discontentedly and drowsily. One may 
be reverent and mean honestly, j'et fail in this third 
point, in being voluutaiy, ready, diligent, and quick 
in the duty ho performeth. Thus, Gen. xxxi. 6, Jacob 
ser\-ed with all his sti-ength, and seven years was but 
n day to him, so cheerful was ho in it; for that a man 
doth with a good will, it is done both readily and dili- 
gently. 

Use. And this doth meet with many who will follow 
their businesses close, but with such sour discontented 
humour that a man had better miss their service than 
endure lowerings of their behaviour; for how can that 
be accepted which a man goeth on with perforce, and 
jrieldeth to as a necessary evil ? 

2. Again, many who are both reverent and honestly 
minded, yet for want of this heart and good will, they 
are so drumbling about their businesses, going like 
snails about them, that it is irksome to their gover- 
nors ; for though they do love their other parts, yet 
when they see themselves in the suds, and their work 
behindhand, it cannot but grieve them : Prov. x. 24, 
' A slothful servant is as smoke to the eyes.' 

Use. Wherefore servants must remember to be cheer- 
ful in that they do. Till then they martjT themselves, 
and increase their vexation ; whereas, getting to this 
point, they should be as free as their masters. What 
is thy master's freedom ? He commandeth in the Lord 
what he will ; and thou shouldst do in the Lord nothing 
but th}' will. We have in heaven tliis perfect good 
will ; our service shall be perfect freedom. 

3. Their service is marred in the making, for who 
can esteem that which is done perforce, altogether un- 
willingly ? And so servants must make conscience of 
diligence and quickness in despatch of business. Look 
in Prov. xxii. 29, what a promise this hath ; and though 
we have not dexterity, yet, seeing the want, God will 
bring us to it. He that maketh the feet as the feet of 
a hart can make the hand nimble likewise. 

Doct. Now foUoweth the ground of it, as to Christ, 
ver. 5. Observe then, what will make us yield cheer- 
ful obedience, even the eyeing God, whose will this is, 
be our governors never so unworthy ; and without this 
ground it would often fall out that men could not serve 
with cheerfulness, for masters sometime are most un- 
equal, are crooked, and will not be pleased in anything, 
are unjust, will recompense and consider no travail. 
Now how should we be cheerful in serving such, if we 
had not a better master than man, to whom we tender 
our service ? This looking to God doth change the 
nature of things, so that which is intolerable and odious 
in man becometh easy and lovely, as from God. Even as 



poison mixed in one's meat and drink by the ill will or 
negligence of a party is murder ; but poison tempered 
by the art of the physician, aud given one, is a great 
mercy ; so these unjust parts, as they come from tho 
hands of men, they are irksome, but as from God, who 
is the healing God, they are wholesome for us. These 
deeds are like those feathers which shew divers appear- 
ances according to the diversity of light in which you 
hold them. 

Use. Wherefore, if servants will go through whatever 
befall with cheerful service, this is their way, to look 
how just, wise, faithful, merciful God is and his will 
is, even in charging us to obey them, who deserve no- 
thing less than cheerful obedience, yea, how just his 
will is in charging us to endure that at their hands 
which in them is most injurious. 

Ver. 8. And know ye, that whatsoever good thing any 
man doth, that same shall he receive of the Lord, whe- 
ther he he bond or free. 

Doct. Now the 8th verse layeth down the reason, 
and teacheth thus much, that God will not see con- 
scionable service unrecompensed, for the Lord doth 
give it an eternal reward when all good works shall be 
rewarded ; but because present things stay the stomach 
more, he giveth us even here a reward of it in part of 
payment : 1, briugeth them that have been faithful in 
service to have substance of their own ; 2, blessing them 
with servants good and faithful, for the most part; for 
God doth raise the poor servant often to great estate, 
sometime by giving him favour with his governors, who 
are able to advance him. The master finding the faith- 
fulness of his servant, doth set him over all his sub- 
stance ; and Mordecai, Esther ii., keeping his portership 
diligently, came to make discovery of a treason, which 
afterward made his master advance him ; but if God 
give them not favour with those that owe it them, yet 
he doth let them find it in the eyes of strangers. So 
Joseph his hopes with Potiphar were dashed, and the 
butler had forgotten, but God brought him to find fa- 
vour in the eyes of Pharaoh, so that ho was made the 
second from himself in all the kingdoms. 3. If God 
let them find no favour with men (which he doth that 
they may know him their portion aud sustainer of 
their lot), yet he doth by his blessing, extraordinary 
or ordinary, bring them to riches or some complete 
portion. Though Laban dodged with Jacob, Gen. 
xxxi. 42, and turned every stone to keep him low, yet 
the Lord blessed him and saw him rewarded. Again, 
God giveth such good servants for the most part, for 
what measure we make we receive the same for tho 
most part, and Joseph had a steward of great secresy, 
and fearing God, as he had been both religious and 
faithful. 

Use 1. Which should encourage servants, for they 
have the Lord's word pawned to them, who can raise 
from the dunghills to kingdoms ; his word, I say, that 
they shall be recompensed. Say thy master were a 

Aa 



3T0 



BAYNE ON EPHESIANS. 



[Chap. VI. 



Laban, and would go as near the wind as he, and seek 
erery way to keep thee fasting, yet God hath under- 
taken to pay thee thy wages; for, Prov. xx\ii. 18, ' he 
that keepeth a fig-tree shall eat the fruit, and au ob- 
servant servant shall be honoured.' Look and you 
may see, some have given up their occupying to their 
servants, some have found great help from strangers, 
some have thriven though their masters have done 
their utmost to hold them down, all which do shew 
by experience the truth of this promise. 

Use 2. Let us learn hence to be afraid who have 
been lewd servants, and repent us of it ; for if that 
which is conscionable be blessed, then this is ac- 
cursed. That such may fear God will blow upon 
their substance, and make them meet with such like 
sei-vants as themselves were in their time ; if he for- 
bear thee, yet that it is not thus, let his goodness and 
patience call thee to repentance. 

Use 3. This doth let us see how no service to him- 
self shall be left unrewarded. If that we do to our 
fellow-servants shall have recompense, how much more 
the service we do to him ! Let us not therefore say, 
as Mai. ii., ' It is in vain to serve the Lord.' If we be 
wise, it is for ourselves ; if righteous, for our own good. 

Thus much touching the duty of servants. 

Ver. 9. And, ye masters, do the same things unto 
them, putting away threatening ; and know that even 
your Master also is i)i heaven, neither is there resject of 
persons with him. 

Now followeth the duty of masters : 

1. The duty. 

2. The reason. 

1. The duty is laid down, 1, generally ; 2, particu- 
larly. In general, do the same things, that is, do you 
likewise eonscionably what duty soever you owe about 
your servants. 2. Without threatening, which is a 
negative precept, forbidding all crooked and cruel deal- 
ing toward them, the cruelty of words most usual put 
for the whole, and on the contrary, commanding all 
equal and gentle usage of them. 

2. The reason is, because we have a Master in hea- 
ven, who is by way of prevention described from this 
property, that he is no respecter of persons ; for masters 
might think, though God is above us, yet he doth 
make more account of us than our servants. 

Now two things must be opened. 

1. That we must eonscionably perform all duty about 
our servants, as they theirs to us. 

2. That we must avoid all crabbed cruel dealing 
with them. Fur opening the first, we must consider 
the duties that masters stand charged with, which may 
be most fitly called to these two heads. 

To our choosing of them, and 
Those which we must do, having made choice while 
we enjoy them. 

Now for choosing them we mnst observe two things : 
1. What we must chiefly look at in a servant. 



2. What order we must proceed by when we take 
him. 

The things are two : 

(1.) Efligion, Ps. ci. 6, and this is our gain ; for if 
one Achan might trouble a whole land, how may one 
irreligious servant trouble a house ! Again, God's 
blessing is with the religious, as in Joseph and in 
Jacob is manifest. 

(2.) We must look next at the hope of serviceable- 
ness, not looking at accessories so much as substance; 
which many observe not, who look at money and 
friends, and so fingering a little money, want a man. 

Now in this order we must take them, getting 
knowledge where they have lived, getting testimony of 
them, and trying before we trust; for as Laban saw 
in a month what Jacob could do before he hired 
him, and before Potiphar did trust Joseph, he saw 
that God was with him, and that all he had prospered. 
Gen. xxxix. Now when we have chosen them, they 
answer our hope, or prove otherwise. If they prove 
naught, we mnst, when we see that our courses will 
not reclaim them, give them their passports so soon 
as may be, Ps. ci. 7 ; Luke xvi. 2, ' Thou mayest be 
steward no more,' take that which is thine, be pack- 
ing. If we keep them, then we must perform duty to 
their souls. 2. "To their outward man ; to their souls, 
we must instruct them and order them privately. 
3. Must see them serve God publicly, ' I and my 
house will serve the Lord.' Abraham will teach his 
household. Gen. xix. ; and the fourth commandment 
doth bind masters to see their servants sanctify the 
Sabbath. 

2. For their outward man, we must govern them ; 
for that commandment which forbiddeth rule with 
cruelty, doth bid that we rule them. 2. A man must 
employ them and direct them. The master in the 
parable setteth the steward in his place, the porter in 
his ; the housewife, Prov. xsxi., giveth the several 
tasks to her servants. But to this purpose of direc- 
tion, three things are necessary : 

First, To assign and appoint out what we would 
have them do. 

Secondly, To overlook them sometime ourselves, 
sometime sending amongst them, Prov. iii. 24, Gen. 
xxsvii. 

Thirdly, To give them example. If we would have 
them diligent, we must not lie abed tiU noon. Look 
Prov. xxsi. 16, she there riseth herself betime, layeth 
her hands to work ; no direction so effectual as is 
that which is exemplary. 

3. We must shew love to our servants : Philem. 
16, ' Keceive him as a beloved brother.' A Chris- 
tian servant must be in the place of a beloved brother 
or sister. Now, love standeth in esteeming of them : 
Mat. viii. 6, the centurion made precious account of 
his servant. Prov. svii. 2, ' A wise servant is to be 
preferred before a lewd son.' 2. In communicating 
to them all necessaries, and all things for encourage- 



Ver. n.i 



BAYNE ON EPHESIAXS. 



371 



ment of them. 8. Tbiuking how we may do them 
good as well as bo benefited by them ; and especially, 
it will appear, if they be sick, Mat. viii. G. 4. Lastly, 
we must do justly with them : Col. iii., ' Masters, do 
that which is just toward them.' Now, this justice is 
seen, both in making provisions — for, Luke xvi., ' the 
labourer is worthy of liis meat' — and in giving them 
recompense ; both that wiiich may bo claimed as duo, 
Lev. xix. 13, as some voluntar}' gratifications to help 
them forward for themselves, Deut. xvi. 13. And these 
and such like the apostle doth wrap up in this general 
speech, ' Do you that are masters the same things.' 

Use. Now, if we lay ourselves to these things, we 
shall find a great want in masters. For, 

1. First, In taking them we look not at the things 
we should. Many have no care of religion ; but if he 
be a servant of quality, like to be gainful, then he is 
entertained, whatever his conditions are. Now, say 
he were gainful, yet we should be of Abraham's mind, 
who would not be rich with the king of Sodom's 
wealth, we should not like that a rake-hell swaggerer 
should enrich us ; but it is otherwise, for what such 
an one getttth us, shall have a curse going with it. 
And if receiving a traitor be dangerous to a subject, it 
cannot but endanger us to receive such who are open 
rebels to the ways of God. 

2. Again, for looking at hope of service. Men look 
now what friends of account they shall make behold- 
ing, what money outright, or in use, and thus proceed ; 
which maketh them often catch a frog for fish, get, 
instead of a good servant, a prodigal boy, who will be 
their young master, and know no subjection ; and if 
anything be found fault, he can say they had this with 
him, and his friends will bear him out. A just whip 
to follow such neglect of poor ones that are friendless, 
who having known hardship were like to prove better. 

3. Men take servants hand over head ; they are care- 
ful to keep bodily infection away, but manners, which 
are more contagious, they receive any. In the sick- 
ness we keep out such as come from infectious places, 
and would not receive one to serve us who came from 
a house that all were dead out of ; but we will take a 
servant, never ask him whence he cometh, though he 
hath lived where all are dead in sin and trespasses. 
We care not, we forget, that a little leaven doth leaven 
the lump. Which must not be so taken that if a good 
servant come from such company he must not be* re- 
jected : in Pharaoh's house some feared God, and in 
Cajsar's court, heathenish Ca'sar, some loved Christ. 

Now, for looking to their souls in private neglected, 
and seeing that they should sanctify the Sabbath, many 
care not for bringing them to church, but fewer for 
examining what they remember. This maketh the 
streets so full of swarms, everywhere openly breaking 
the Sabbath. If wo should send them on our errand, 
we would ask them what was said to them, though we 
sent them about a trifle, fool them if they had for- 
* Qn. 'must be'?- Ed. 



gotten ; but when wo send them on an errand that 
concerns their salvation and the furtherance of our 
reckonings, we never ask them, nor blame them if no- 
thing be remembered. 

Now, for government many fail, letting servants 
Icnow no duty, but be hail fellows well met. 

2. For directions and employment, many keeping 
such as live like idle drones by them ; for it is a vice 
of the times, they do multiply servants that the ono 
doth make the other idle. 

3. For direction, especially by example, we fail: we 
would have them painful, but follow our pleasures ; 
them sober, and ourselves feast it. 

4. For love, wo prize them not, care not for them, 
further than to serve ourselves by them ; thinking all 
too much, but what for shame must, that is bestowed 
on them. 

5. If sick, we are as kind as the Amalekite, 1 Sam. 
XXX. 13, who left his man on the plain field ; so we 
cast them off as burdens and hindrances rather th:m 
otherwise. 

6. For justice, we pay them their dues dodgingly, 
we help them not when we leave them with free kind- 
nesses ; nay, many would break the necks of them in 
the rising, lest themselves should have less doings ; 
that the want of the wise choice, of religions educa- 
tion, prudent government, exemplary direction, love, 
justice in us that are masters, is the cause of such a 
naughty race of servants as pester every place. 

Use. And let us look to these things, to their reli- 
gion ; when one Achan might trouble a whole nation, 
may not one servant a whole family ? to poor friend- 
less ones, if they be like to prove serviceable. Let us 
look to their souls, sending them forth on the week- 
day so many as may be spared ; it would not hinder 
us, but further us. As in the Gospel, after a sermon, 
though before they had fished and taken nothing, ye 
after Christ's preaching, the net was full. Let us for 
their outward man keep them in awe, employ them 
with direction, shew love, and do that which is just 
to them. 

Now foUowelh the second, viz. that we must avoid 
all crabbed and cruel dealing in our calling over them ; 
for the currishness in speech is here named, because 
men break the most into it, and think the least of it ; 
for words are wind, and when they have said their 
minds they have done. This therefore being frequent, 
and not much stood on, is named for all the rest : 
Lev. XXV. 48, ' Thou shalt not reign over thy brother 
cruelly ;' hke as the Egyptians made the Israelites 
serve, Exodus i. 14. God would have all power tem- 
pered with mercy. Husbands are the heads ; yet, 
Col. iii. 20, they must love, and not be bitter. 
Parents are over their children, yet they must not 
exasperate them. Masters have power, but they must 
wield it without rigour and too must austerity, ' laying 
aside threatenings.' And the apostle had need to ciiU 
for it, masters having power of life and death, and 



372 



BAYNE ON EPHESIANS. 



[Chap. VI. 



ready to e.^ecute servants for trifling defaults ; as 
Pollio would have done for his breaking a glass, which 
occasioned the remarkable stoi-y of Augustus Cx'sar, 
■who brake them all lest they should give occasion to 
such rash enterprise. And if that dominion should not 
be mixed with clemency, it would degenerate to hurtful 
tyranny. Yea, nature hath prints of this truth : the 
master bee, they say, is the mildest, as which hath no 
sting when the other have. For more particular ex- 
plication, as the boiling in the heart of an unjust dis- 
pleasure, so the manifest of it, and breaking forth in 
look, word, or works, is forbidden us. Thus, Gen. 
sxxii. 2, Laban, when he could not give his servant 
Jacob a good look, sinned in such austere carriage in 
words. This text is sufficient, which will not have a 
threatening, cruel language used. The meaning is 
not that a master may not threaten, when he hath 
cause, by way of caution, that he may not be forced 
to fight moderately ; for God himself doth threaten 
when he hath cause, and it is great mercy when we do 
it to prevent further anger, not to disgorge our choler ; 
but this vixen-like rating, and huckster-like menacing 
of them on every occasion is here forbidden ; as when 
men cannot speak, but knave, varlet, &c., quean, drab; 
I will set your head and wall, &c., I will send some- 
thing at bead of you, I will give you something shall 
stick by you ; this worm which causeth raving speech, 
the Holy Ghost would take out of the tongue of you 
■when he saith, Luyhuj aside threaten iiif/. 

Lastly, All rigorous dealing in work is forbidden. 
1. By default, as when we will not hear them speak, 
1 Kings XXV. 17. Nabal, though in reverence and 
wisdom, will not give them any respite, when God 
taketh order that the very beast shall have his rest. 
By committing cruel parts in correction, Deut. xxv. 
23. Thou shalt not bear them till vile in thine eyes, as 
some laying on like stocks, overloading their strength, 
as Isa. Iviii. 6, there were some who did overburden 
their servants, as if they had been made for the pack- 
saddle. Micah iii. 3, some did break the bones of 
them. 

3. Not only by omitting and by doing cruelly our- 
selves, but by bolstering any cruel part or arrogant 
behaviour of one servant against another, as to allow 
a journeyman or foreman to deal cnmshly with a 
puny apprentice ; for, Prov. xxx. 22, a servant govern- 
ing is intolerable ; though this doth not take away pre- 
sidency of one servant above others. Gen. xv. ; the 
steward in the parable. 

Use 1. These things, therefore, first, rebuke a great 
deal of crooked unmerciful courses with us, which we 
must reform. What do our sour looks ? That which 
Laban did with Jacob, make a servant have no heart 
to us. What do our words so cruel and base ? It 
maketh them turn against us, as worms trod on will 
(as we may see the servant often giving word for 
word), or else it makcth them despise us as barking 
cars are, which we know bite not, or it doth awe 



them that they seem besotted by it. What doth our 
denying them fit liberty ? It maketh them break the 
Sabbath, be as if hell were broke loose, as on Shrove 
Tuesday. What doth om- other rigour ? It hurteth 
them, and layeth load on our consciences. How shall 
we think of om* estate who are cruel to our brethren, 
when a just man is merciful to his beast ! 

L'se 2. This must teach us our duty, that in conscion- 
able obedience of God's will, we shew mildness and 
love. Col. iv. 1, shew justice and equity. Equity is 
such a mild course, in which, so far as wisdom will 
give leave, we make ourselves equal with them, and 
he that can carry this behaviour wisely shall be twice 
as much feared, if he frown, as any other looking and 
speaking, as Boaz did, bidding his servants Grod speed. 
2. Hearing them as Naaman, and Jobxsxi. 14, seeing 
that they receive no measure but good from our hands, 
nor from others that are under us. Yet we must take 
heed that we do not through folly run out of one ex- 
treme into another, for we may kill all with kindness, 
as apes with hugging, Prov. xxis. He that bringeth 
up a servant daintily, shall have enough of it, the 
exL'elleut director is wisdom. 

Use. This doth let us gather an argument that our 
God will be a good master, shewing all equity to us, 
for he will not bid us be one thing and himself another. 
' My j'oke is easy,' ' All my ways are equal ;' this God 
professeth of himself, Isa. xliii. 23, Ps. ciii. He doth 
not love chiding, he is and will be found for ever a 
good Master to us. 

The reason followeth, because we have a Master, &c., 
who is described from his not accepting of persons, 
to prevent the deceitful thoughts which we might 
fancy with ourselves. 

Doct. 1. Then we see what is an excellent con- 
sideration to beat down all proud cruelty, to bethink 
us of our Blaster in heaven, that can call us to reckon- 
ing ; pride is the mother of cruelty, and there is not 
a better for them both than to look at God, Gen. xix. 
When Abraham saw the Lord, you see how he did 
abase himself, as low as dust and ashes ; and Gen. 
xxix. C, when Joseph's brethren feared lest he would 
deal cruelly with them, Joseph assureth them that 
this is far from him. Why '? Because he was under 
the same God with them. And Job xsxi. 14, this con- 
sideration of the Master in heaven made Job he durst 
not deal rigorously with his servant, and nothing can 
contain us in our duty like to this. For one servant 
will fall ofl' smiting another, if he see his master, and 
will reckon with him for it. 

Use. This, therefore, doth shew that such have not 
God in their sight who break out to such cruel entreaty 
of others. But let such know they have a Master who 
will keep an audit with them, and pay them their due ; 
he that hath been merciless shall have judgment 
without mercy. 

Dud. The last thing to be marked is, that our God 
is no accepter of persons. The meaning of which is, 



Ver. 10.] 



BATNE ON EPHESIANS. 



373 



uot that God doth deal alike wiih those that are 
equals, for in matters of favour God may, and doth, 
deal diversely with men all alike. 2. It is not meant 
that God hath not regard of the being and existence 
of some before other, for he taketb some and rejectoth 
other some ; but person doth signify all outward 
circumstances, which men use to regard, power, wealth, 
kindred, &c. ; and the meaning is, God is a God that 
will not for any by-respect go a hair's breadth from 
justice : Dent, x., ' I am a strong God, Sec, that 
accepts not persons ;' Job xxxiv. 11, a worthy place ; 
Acts X. 84, ' Of a truth I perceive (lod is no accepter 
of persons ;' for God that will not allow this in mnn, 
Deut. i. 17, will himself bo far from it. And we see 
that heathen men, as those Areopagites, have been so 
impartial that they have judged in the night, that they 
might not bo moved to unjust proceeding by the coun- 
tenance or person. 

Use. Which hath not only comfort for poor ones, 
but a double instruction. 1. To shake a great many 
vain hopes, for you have many that hope well they 
shall go to God to rest when they die. Ask them, why 
they think so ? Because we have known a great deal 
of.misery and sorrow hero, as much as any one poor 
man. 15ut though thou hast never such motives of 
commiseration, these will not help, if thy cause be not 
good, if thou canst not by a working faith plead thy 
innocency ; God is no respecter of persons. Others, 
because they arc in better and more glorious estate, 
they think the Lord will let them find him more easy, 
for he looketh not, as they think, for such strictness 
in them as he doth in others ; but God hath no respect 
of persons, you shall be stripped of mastership and 
gentry when you tome before him. Others, they 
think to find God merciful because they are ignorant 
and have not means ; but God ho will not look at 
this, he will look at faith manifested by good life ; if 
tliis be lacking it will go against thee : Rom. ii. 12, 
' Such as are without the law, perish without the law.' 
Because God will not for by-matters decline from 
righteous judgment, so nianj' because they by profes- 
sion are his people, and do bear his word sometime, 
and receive ; but it is not this respect that God judgeth 
by, thou art not a door of the law. Though thou 
knowest it never so, and braggest of it, God will con- 
demn thee, because he looketh at the thing itself, not 
at any respect in thee, Rom. ii. 13, Luke xiii. 27. 
So preachers, if they would say they have taught 
others, if they hve not according, God hath no respect 
of person, and therefore will say, Depart ye, &c.. 
Mat. vii. 23. 

Use 1. So that wo must not loan on such sandy 
foundations, trust to such reeds as these arc, but see- 
ing we call him Father that judgeth without respect 
of person, let us pass our conversation in fear and 
trembling, 1 Pet. i. 17. 

Use 2. This teacheth 'us that wo shun this vice ; 
Eph. v, 1, those that are the beloved children of God 



must follow him. Sometime men give allowance in 
their hearts of men according to out\vard things, 
James ii. ; they know men according to the flesh, for 
it is not that bare pre-eminence of seat, but the inward 
estimation signified by the other, that is there con- 
demucd. Again, what maketh us in some wo cannot 
seo great faults ? We immoderately extol little things 
when commendable, in others we take any moat so 
heinously, and if they tread awry we cannot satisfy 
ourselves in discommending it ; the ground of it is 
respect of person, one is gracious with us, the other 
out of favour. 

Ver. 10. FhmUij, iinj hretliren, he strong in the Lord, 
and ill the pmrer i if his miijhl. 

Now follows the conclusion of the epistle, in which 
are three things : first, an exhortation, to the 21st 
verse ; secondly, a narration of despatching Tychicus, 
verses 21, 22 : thirdly, a farewell, verses 23, 24. 

The sum of the exhortation is, that we would 
fortify ourselves, to the end we may go through with 
these things which oppose us in our Christian warfare. 

Now the manner is twofold : first, by looking at the 
strength we have out of ourselves in God ; secondly, 
by harnessing ourselves, with a spiritual strength in- 
herent in us. For these do not one explain the other, 
because, 1 Peter i. 5, God's strength and faith aro 
distinguished, as the matter apprehended, and the 
hand apprehending, and it is more suitable to this 
allegory. For the strength of the common soldiers is 
as much, yea, far more in the wisdom and power of 
their loader, than in their own valour and furniture. 

Quest. But one may say, Why doth he say in the 
poller of his niif/ht, and not in the Lord only ? 

Ans. The first is a more general object of our faith, 
in the Lord, in his wisdom, mercy, faithfulness (for 
all these do strengthen us). The other is that im- 
mediate thing in which is all our help, as keeping us 
to salvation. Now that the apostle having exhorted 
to belief, and godly life, doth strike up a drum, and 
sound an alarm ; — 

Doct. It doth give us to understand, that the prac- 
tice of good duties hath no small enmity against them. 
The devil will soon (if we set ourselves this way) cry 
for clubs and reach us some knocks. We shall know 
that these things shall cost us the sotting on. Thus 
in Christ, when he set upon the work of our redemp- 
tion, Satiin did tempt him, as JIat. iv. ; and Rom. vii. 
21, when he would do good, evil would stir in him ; 
and when Paul, 1 Thes. ii. 18, did purpose to come 
and visit them for the strengthening of their faith, 
Satan did hinder him ; and Mat. xii. 40, when Christ 
was fruitfully teaching, there we see his acquaintance 
at the door to speak with him, calling him from the 
work in hand. Mat. xvi. 22, 23, when he told them 
of his sufl'ering, Satan, by Peter, sought to turn him 
from it, ' Save thyself.' Oh, such is the force of Satan's 
opposition, that a man, when once he settcth himself 



37-t 



BAYNE OX EPHESIANS. 



[Chap. VI. 



to this or that good thing earnestly, he is beaten from 
it farther than before, even as the people were who 
are types to us, when they turned themselves to for- 
sake Egypt, their servitude was redoubled, Exod. v. 

Use 1. They, therefore, must teach us not to count 
it strange when we find such difficulaes in the ways 
■which are good, for when a man doth look to righteous- 
ness, he doth then leave the kingdom of darkness, 
and the tyrant cannot endure this with patience. As 
at other trials, so at this we must not wonder: 1 Peter 
iv. 12, ' Dearly beloved, think it not strange concern- 
ing the fiery trial.' Why should we think that so 
strange which is so frequent, as our meat is not more 
usual? When we would buckle to some more spiritual 
duties, then such an ill disposition cometh upon us ; 
evil is present, the devil doth make us to be annoyed 
with swarms of idle thoughts, then what need we use 
such strictness ! Be good to yourself, then this friend 
would speak with us, this business is undone, this 
matter lieth in despau-, thy mother is at the door, then 
we are moiled and deeper often in the sin we fled 
fi om than before : ' While I was musing, the fire brake 
forth, then spake I with my tongue,' Ps. xxxix. 3. We 
must not think this strange, but though we be beaten 
on our knees, yet go still from Egypt, the kingdom of 
darkness, to the glorious inheritance of the saints in 
light. 

I'se 2. This doth shew such whose course is clear 
and even, go smoothly away with all their enterprises, 
that they are taken of the devil to do his will ; for if they 
did not please him, then he would have a saying to 
them. Now, particularly in this verse, two things 
must be opened. 1. That Christians must have a 
resolution in their courses. Secondly, who it is, or 
upon what strength it is we must be courageous. For 
the first, the apostle teacheth so much : 1 Cor. xvi. 
13, ' Watch ye, stand fast, quit yourselves like men.' 
He doth call upon us to be valorous, like as Joab ex- 
horted his soldiers fighting for their country, 2 Sam. 
X. 12. And of the Christians, it is said, they did 
with full purpose of heart cleave unto the Lord ; and 
the selfsame spiritual fortitude is necessary in the 
things we undertake or sufl'er, if we mean to go through 
with them: 1 Chron. xxviii. 10, 'Take heed there- 
fore, for the Lord hath chosen thee to build the house 
of his sanctuary : be strong therefore, and do it.' 
Luke ix. 51, it is said of our Saviour Christ, when his 
time was come to suffer, he ' set himself fully to go to 
Jerusalem.' Now this spiritual courage doth shew it- 
self in three things. 

1. First, it doth expel the fears of cowardice, when 
we see great enemies against us, Deut. xx. 23. Let 
not your hearts fear nor be afraid of them, for though 
a man see a hideous mass of corruption, yet shall it 
not affright him. 

2. It makes us not to be dismayed at the difliculties 
that meet with us. Though a man come by knocks, 
yet ho maketh not dainties of them. For Paul, though 



he was driven upon that he would not, yet he was not 

dismayed, but gave God thanks that the best part of 
him did look another way, and that Christ was his 
righteousness. 

3. It doth shew itself in this, that after we are foiled, 
it maketh us renew our battle, and valiantly charge 
our enemies with fresh assaults, 'Jude 20, 22. The 
men of Israel plucked up their hearts (there is cou- 
rage), and renewed the battle ; so Paul, though the 
devil did buffet him again and again, yet being cou- 
rageous, he did renew his strength against it by often 
prayer. 

Use. This, then, doth rebuke the timorousness in 
us, that when we see the manifold enemies which we 
have, our hearts melt, and if we be foiled, are ready 
to cast awaj' our weapons, which cowardice doth en- 
courage the adversary, as courage doth daunt him. 
The devil is like a serpentine crocodile, the property 
of which is, if one foUoweth, if flieth away ; if one fly, 
it pnrsueth him ; resist him, he shall fly ; be afraid, 
he will follow. Men are, as Jeremiah complaineth, 
' courageous to do evil, but they have no courage to 
do good.' If a bear or lion be in the way, they will 
encounter the greatest difficulties ; if one course prove 
not, they will turn every stone ; which should make us 
much more double our courage in that which is good. 
2. We see hence, how that God's almighty strength 
is it on which our courage must be builded : Isa. xxx. 
15, ' Thus saith the Lord God, in quietness and rest 
shall ye be saved, in quietness and confidence shall be 
your strength.' Philip, iv. 14, 'I can do all things 
through Christ that strengtheneth me.' 1 Peter i. 5, 
' We are kept by the power of God unto salvation ;' 
for no strength but his can prevail against the strong 
one in the world, he bruiseth the serpent's head, he 
dissolveth the works of Satan, Gen. iii., 1 John iii. 8. 
The Israelites could not have come out of Egypt, nor 
entered the land of Canaan, if the Lord had not sub- 
dued their enemies, neither might they be confident 
in sword or bow, but in the name of the Lord only, in 
their strong God. Much more must our courage be 
builded on God, seeiug their enemies are flesh, ours 
are spirits of great power. Look, as it is in soldiers, 
their chiefest strength lieth in their captain, so it is 
true here, that all our strength lieth in Christ, the 
captain that leadeth us to salvation, his power doth 
all our works for us ; and that which is to be in us, 
doth but fit us to stand still and look to this almighty 
power of God, which subdueth all things for us. 

Vxe 1. It must teach us, therefore, to disclaim our 
own strength. He that will be wise must become a 
fool, he that will be strong must learn to see himself 
to be weakness itself. We ourselves, before our con- 
version, are ' of no strength,' Rom. v. G. After, of 
no strength : ' Not that we are sufficient to think a 
good thought,' 2 Cor. iii. 5. 'None can name the 
Lord Jesus but by the Holy Ghost,' 1 Cor. xii. 3. 
He is happy that is grown up to be empty of himself; 



Ver. 10] 



BAYNE ON EPHESIANS. 



WO 



we are a3 fall of self-confidence as of self-love, though 
we cannot discern it. This is the reason we are so 
often foiled, that we might see we are of no strength, 
that all our victories must come from God, Jude 20. 
The Lord let the Israelites fall in a most just quarrel 
against their brethren, that ho might strip them of 
that self-confident presumption they had in themselves. 
And Paul, so holy an apostle, was brought to the 
gates of death that he might learn this lesson, 2 Cor. 
i. 9. What niakoth us, after divers falls, to bo no 
more afraid of the enemies that bullet us ? What 
maketh us that we can no more feelingly run under 
the wings of Christ ? Whence is it that we have no 
more poverty of spirit in the experience of our frailties, 
but that secret self-confidence is mighty in us? See- 
ing that all our courage must be in this, that God is 
with us, let us be nothing in ourselves. The blessed 
souls can say with Paul, Philip, iii. 3, ' We are those 
whose hearts being circumcised, rejoice in the Lord 
Jesus, and have no confidence in the flesh.' 

Use 2. Secondly, let us learn to build ourselves on 
this rock, on our strong God Christ Jesus. As those 
uncircnmcised Philistines did place all their hopes of 
the battle in their Goliath, so must we place all our 
hope in Christ Jesus, this is our strength. Exod. xiv. 
18, ' Stand still, fear not, behold the salvation of the 
Lord which he will shew to you this day.' This is a 
most blessed estate, to lean on the Lord, and on the 
power of his might ; many are the benefits of it. It 
will fear no opposition. For what cannot God's 
almighty power subdue? Ps. xxvii. 1. 

2. It will not be dismayed when all means in ordi- 
nary consideration fail us; he saveth by few, yea, with- 
out any, as well as many, Rom. iv. Abraham cared 
not for the deadness of his body. 

3. He that hath no trust in himself, but leaneth on 
the power of God, will, though he fall often, still have 
hope ; for ho that knows he hath no strength, cannot 
wonder if, when God Icaveth him, he do fill. And he 
that maketh God's strength his stay, though he be 
never so far from a thing, yet will not cast away hope 
in time to obtain. 

4. Finally, he will desire to grieve silently for his 
weakness ; he will so learn to see there is no ability 
in him, that he will further lean his faith on the power 
of God : Ps. Ix. 11, ' Give us help against trouble, for 
vain is the help of man ;' Ps. llx. 29, ' When I am 
poor, and in heaviness, thy help, Lord, shall still 
exalt me.' What use the psalmist maketh of this, 
that the Israelites bad fought unsuccessfully, as left 
of God. 

5. Lastly, this is all onr security, that it is not the 
strength in us, but the power of God's might, that 
must help us to salvation. If we had the strength of 
our first parents, and were left to ourselves, we should 
come short of happiness ; but this being it that doth 
keep us (God's strength being trusted to by faith), the 
Btlfsame strong God being 'the author and finisher of 



onr faith,' Heb. xiii., this puts all out of doubt. We 
must glorify the power of God in all things ; it is he 
that strengtheneth us : Isa. xxv. 10, ' He worketh all 
our work for us;' Ps. cviii. 13, 'Through him we 
shall do valiantly ;' he is our shield, tower, rock, 
strength, and glory. 

Now foUoweth the second part of fortifying, con- 
cerning the furniture we are to have, laid down in 
general to the 14th verse, in particular to the 2l8t. 
First, he layoth down the duty ; secondly, he doth, as 
a faithful herald, again repeat his proclamation, be- 
cause we cannot hear on this side easily, but would 
save ourselves peaceably, without looking after war- 
fare. In laying down the duty, he deUvereth, in the 
beginning of this verse, the thing to be done : put on 
the uhole armour of God. 2. The end, that you may 
be able to resist. 3. The reason, which hath reference 
to the duty, and end, in the Tlth verse. Now, in the 
thing to be done, three things are to be marked : 1. 
That Christians must have armour that is complete 
armour, to cover them from top to toe. 2. That they 
must not have it lying by them, but must put it on. 
3. That the Christi.in armour is, for matter and mak- 
ing, of God, that is, divine and spiritual. For the 
first, there is great reason to prove that a Christian 
must have armour ; for he hath enemies that would 
wound him deadly otherwise. 

It is with us as with the Israelites in Exodus ; so 
soon as he took them out of Egypt, he led them thence 
armed, because that Pharaoh, he knew, would follow 
them, and puissant kings encounter them as they 
marched to their inheritance. 

2. Again, a Christian is born with his armour on 
his back, so that he can as well cease to be a Chris- 
tian as cease to be armed. That which is fabulously 
spoken of the race of giants, is truly spoken of us ; 
we are no sooner bom than we have our swords girded 
to us, our shields on our arms, &c. ; for ' the word 
doth beget us,' faith is the first thing fonned in us. 

Now that we must have complete armour, it is hence 
manifest. 

Because it were in vain to have some parts covered, 
and to lie open to mortal wounds in other some. 
The devil is hko those champions who, if they cannot 
wound the head nor the heart, they will prick any part 
rather than fail. 

Use 1. Christians, then, must have their complete 
harness, covering them from top to toe ; which doth 
shew us how unchristian many are, who know not, if 
they should speak truth, that there is any such armour. 
Like Israel, when there was not a smith nor a weapon 
in it, so is the face of our Israelites ; they look not 
(though they have bound themselves by the sacrament 
to be warriors) after armour. If thou hast not this 
armour, know the devil hath surprised thee, and hold- 
eth thee as a slave to him. 

Vne 2. Again, many forget that they must have 



370 



BAYNK ON EPHESIANS. 



[Chap. VI. 



complete armour, such as must cover them all over ; 
aud therefore, though in some things they seem 
covered, 3"et in others they are without defence. 

Doct. Secondly, We must mark that he doth not 
say, We must have armour, or prepare it, but we must 
put it on. Observe thence, that it is not enough to 
know there is such armour, but we must have it 
buckled always upon us, in readiness by us. We 
must not do as many, who have wardrobes of apparel, 
but they wear them not ; as good have none as use it 
not. 

Quest. Bat yon will ask me, How may we put it on ? 

Alia. If we do uncase us of that which will not let 
it be drawn upon us ; for as he which would put on a 
new suit must first put ofl" his old, so we. 

2. Secondly, We must, iu conscience of our infirmity, 
pray to God to fit this furniture about us. For look, 
as little children, although they have apparel, they 
cannot put it on further than the nurse or mother doth 
make them ready, so it is with us. 

3. Thii'dly, We must put on these things by excit- 
ing and augmenting them. As, for example, wouldst 
thou put on the shield of faith, do it thus : I am a 
poor captive. Well, Christ hath bid me hold him, 
and he will make me free. I am troubled with laws 
of evil. Well, Christ is a sanctifier. Every time we 
renew faith, we put on this shield. 

4. Fourthly, The use of this armour doth put it on; 
for besides, as in apparel, by stretching ourselves, we 
make it fall to our bodies, these graces have this ; be- 
ing exercised, they increase the more. 

Use 1. This doth rebuke many, yea, many that have 
armour. Look, as evidences, till some flaw be found, 
are not perused, so our weapons, till God muster us 
with some calamities, are not used. When I see these 
rusty halborts, calivers, muskets, hanging up in the 
time of peace, I may see how it is with our souls. 
The graces of God are not kept shining; we do not 
gkd them daily to us as we ought. Therefore, when 
we should use them, we shall find them out of culture 
at the least. Again, many slothful soldiers for ease 
put on some, and leave off other some ; though they 
look to the main, yet they care not for the lighter 
wounds. Their eyes, tongues, ears, are shot through, 
as David, in Uriah's matter, had not his eyes fenced. 

Use 2. Again, it lets us see how well a multitude 
of the faithful, a virgin betrothed to Christ, may be 
compared to an army (for terror) with banners. Is it 
not a fearful thing for an enemy to see an anny all 
clad with glistering armour from the crown of the head 
to the feet ? So is it for these spii'its to see their 
souls armed. 

The last thing to be marked in the duty is, the 
kind of armour : of God, which word noteth both 
the maker and metal of it ; teaching us that the 
weapons wherewith we resist the devil must be spiri- 
tual. ' Our weapons,' saith the apostle, ' are not 
carnal, but spiritual,' 2 Cor. x. 5. There is no 



armour of proof able to resist him, which God him- 
self doth not forge, and is not spiritual ; for the 
strength of brass and stone is nothing to him: that of 
the leviathan may be applied to him. Job xli. 

Secondly, Such must the armour be to resist, as the 
assault is which is made against a thing. Now, the 
devil doth not come against us with swords, but with 
spiritual suggestions, to withdraw us ; labouring to 
withdraw us from righteousness and fellowship with 
God, to unrighteousness and the creature, leaving the 
Creator. Wherefore, we must not fence ourselves 
against the assaults of Satan by any human means, 
by anything which the wisdom of man can suggest ; 
but, as David, encountering with Goliath, laid aside 
Saul's weapons and furniture, and went against him 
in the name of the Lord, so we must say, not. Armed 
with our own wisdom, strength, or helps of the crea- 
ture, do we seek to put to flight the power of darkness, 
but in God's armour do we make resistance. 

Use 2. Secondly, It doth convince many of notable 
folly, who will march against the devil with armour 
fleshly and devilish. As the papists, who in proces- 
sion have banners upon poles, who on Palm-Sunday 
carry palm-boughs, who put trust on crosses, cruci- 
fixes, holy water, &c. ; for, not knowing the power of 
godliness, they think with fleshly ceremonies to chase 
away the spiritual powers of darkness. 

Again, many troubled with tentations of blasphemy 
or self-murder, they will to physic, as if, by letting ofif 
blood or vomit, they could purge out the devil. 
Others, when the evil spirit doth annoy them, they 
make resistance ; but, as Saul, call for music, this or 
that company, and employ themselves more busily, that 
one nail may drive out another : in a word, so resist- 
ing that evil one, troubling themselves, that they make 
themselves twofold more the children of the devil. 

Fourthly, There are some who, when they are so 
troubled, will not stick to go to wizards. When the 
devil doth wound them, they will seek to him for a 
plaster ; that cure will be done when the murdering 
spirit must play the surgeon. 

Now foUoweth the end, that ye moij be able to stand. 
Two things must be unfolded : 1. What this means, 
to stinul .- Ans. A soldier standing orderly to his 
fight, doth neither run forth to his peril, nor retire 
thi'ough cowardice, neither is beaten down by vio- 
lence. So that staiidiiu/, is holding their course with- 
out hurt received. 

Assaults of the devil are of two sorts : forcible or 
politic. Now the text speaks of those forcible strata- 
gems, the word signifying one principal kind (to wit), 
ambushment, that put for the other ; the sense, then, 
of the words is, that you may be preserved harmless, 
notwithstanding the devil do practise all his stratagems 
against you. Thus you see what is the benefit of our 
Christian furniture : it doth put us out of danger. 
This is tried proof ; we need not fear any shot if it 
be well buckled unto us. Thus Christ, being thus 



Vek. 10,] 



BAYNE ON EPHESIANS. 



377 



harnessed, the devil could not fasten anything on him ; 
for even some pieces are of no less force, much more 
the whole, 2 Peter i. He that joineth faith, virtue, 
knowledge (which all is but the breastplate of right- 
eousness), shall not fall. John saith, faith (which is 
but our shield) is our victory. Now if one piece be 
of such use, how beneficial is the whole ! Again, in 
the falls of the saints, it may be seen how they caught 
their wipes for the lack of their armour. 

I'se 1. ^\^licb must teach us, first, to prize and get 
us this furniture. We see how, going to wars, we 
esteem more than Ufe such an aimour as can secure 
us, that we need not take care for gunshot ; how 
much more should we count of this, which keepeth 
the life of God from being wounded in the soul ? 
Which, if we were fully clad with, we might fight at 
the cannon's mouth secure from danger. 

Use 2. It doth let us see what we must blame when 
we are wounded ; our want to ourselves in^not putting 
on this armour : for hence it was caused. 

2. We sec that the denl doth use policy in assail- 
ing us. Tbus, from the beginning, he shewed more 
of the serpent than of the hon : 2 Cor. xi. 3, he did 
' through deceit beguile Eve ;' 2 Thes. ii. 8, ' his 
working' is not ' in all power' only, but ' in all do- 
ceivableness of unrighteousness.' Ho is the father 
of common Machiavellism ; he knoweth the lion's skin 
will not come where the foxes may enter ; and if he 
were strength without subtlety, he were the less to be 
feared. For what is the poet's Polyphemus, when his 
eyes are wanting ? What is strength, if wisdom and 
policy be wanting or absent ? But, for our further 
instruction, we must search out what these subtle 
stratiigems are, wherewith he doth circumvent us ; not 
that we can find them all out, but that we may point 
at the fountains of further meditation. 

These may be considered generally, or more parti- 
cularly. Generally, his policy in tight is, that he 
obscrveth all circumstances for his advantage, as per- 
son, place, time ; and as he set upon Christ in the 
desert, when he was now hungry. The condition of 
the party, whether in prosperity or in adversity, reli- 
gions, or otherwise, his weapon, in choosing and 
using of which he hath great skill; and two things are 
here remarkable and most eminent. First, that he 
will then redouble his forces, when after God is ready 
to remove him ; as men that besiege a city, if they 
have intelligence of any power coming to remove the 
siege, they will put forth all their courage, trying if 
they may make breach, or scale the walls and enter. 
Rev. xii. 12, He can so watch opportunity, that he 
can be ready to hurt us with our own weapons. As, 
2 Cor. ii. 7, he would have swallowed up the Corin- 
thian in his repentant sorrow. 

The more particular conflicts and assaults, some are 
less seen, some are more openly hostile. The less 
manifest assailing us, when he dissembleth his person 
or his strength ; for when Satan often cometh in the 



person of a friend, sometimes in an angel's of light, 
sometimes in the persons of saints departed ; and he 
is like that policy of the Gibeonites, Joshua ix. 9. 
Like the king of Israel, who fought with Aram in other 
apparel, 1 Kings xxii. 30 ; or like as if a man of war 
meeting an enemy, should hang out the same colours 
with them, and set men speaking the self-same lan- 
gtiagc, and of the self-same habit with their enemies, 
and so should board them, and sink them at unawares ; 
these, therefore, must be a little opened. First, he 
cometh and closeth as a friend, insinuating, as if he 
bare us more good will than God : Gen. iii., ' God 
knoweth if your eyes should bo opened,' &c. ; so to 
Christ, ' Master, spare thyself:' but mark what Christ 
replicth, ' Go behind me, Satan.' So he cometh to 
another; What! he hath abused thee; do not It 
him do thee that wrong, others will be heartened to 
do thee the like. So when he persuades covetousness, 
you must have something more than this. You have, 
and may have a great charge ; so to him that would 
double his diligence. What need you so disease your- 
self? God forbid none but such great painstakers 
come to heaven. Thus he would with a friendly par- 
ley, with a Joab's kiss, utterly betray us. 

Secondly, He hath sometimes taken on him the per- 
son of an angel of light, in words which he can speak 
good : Mark i. 2-1, and v. 7, ' Thou art the Son of 
God.' The maid with the Spirit of divination saith, 
Acts xvi. IG, ' You are the servants of the most high 
God.' But he profaneth the words, and nseth them 
unto evil ends, to win himself credit in his lying, or 
weaken the truth of them by his confessing. So In 
niiiniiie Domini beginneth much wickedness. Secondly, 
He will set ns unseasonably, and busy us about good 
works ; and thus he did Martha, Lnkc x. 40, making 
her so busy in the entertainment, that she had no 
leisure for the better work, that which Mary chose. This 
is his wickedness, and he always doth it either to jostle 
out a better work, or to draw in with that good some 
greater evil. So in the church, many read often, and 
are thinking of good things, but the devil doth draw 
them to this, that they might not attend the work in 
hand. Thirdly, He will persuade to evil under the 
show of good. Thus he will make us, under the pre- 
tence of discretion and moderation, be like those who 
were neither hot nor c<ild, fit for nothing but to be 
spued out of God's mouth. He will, with a show of 
zeal, fetch us ofl' to murder, Luke ix. 51. He did the 
disciples, and thus he beguilcth such who will reform 
without authority ; and the Brownists, who, beguiled 
with a false spirit of zeal, make separation. So by 
persuading providence, he doth fill the heart with co- 
vetousness ; so by persuading perfection, he foileth 
in will-worship ; so these doctrines of devils, forbid- 
ding meats, marriage, religiously, are broached under 
pretence of chastity, abstinence ; invocation of angels, 
and doubting, imder pretence of humility. Col. ii. ; and 
unwritten truths with curious questions, under pre- 



378 



BATNE ON EPHESIANS. 



[Chap. VI. 



tence of profound learning. Such like doctrine, Rev. 
ii. 24, so styled, is called therefore the depth of Satan. 
Fourthly, By dissuading that which is truly good, as 
if it were a vice : thus repenting, and leading new 
lives, and taking up the orJers of God, this is new- 
fangledness and levity. Thus doing any duty that is 
not so generally received, it is dissuaded as singu- 
larity and pride. Thus zeal is madness, as in Christ's 
practice censured, Mark iii. 21 ; and Paul was thought 
to be mad through much learning. Thus the lawful 
remedy is calumniated as uncleanness ; depending 
on God's providence is counted tempting him, as in 
that example of Ahaz, Isa. vii. 12. Particular faith 
is pride, &c. ; and thus he doth set fine colours on 
foul clothes, and like an angel of light doth beguile 
u?. 3. He taketh on him the person of saints de- 
parted ; as apparitions for the confirmation of erro- 
neous doctrines do fully assure us. 

The second less apparent action is, his dissembling 
of his strength ; sometime elevating, lessening his 
power : as when our Lord hath foiled him in us, he 
will make as if he were easily withstood, that we might 
after a sort command him, that then we might wax 
secure, and be betrayed. 2. By dissembled flight, 
like the stratagem used, Joshua vii., Jude 20. He will 
seem as fled, but then he plaveth the Parthian, he 
fighteth most dangerously. Thus many that have 
been prodigal, given to women, are grown better hus- 
bands, and become new men ; the devil seemeth to 
be fled. But if they be not new creatures indeed, 
having new hearts, hungering after righteousness, and 
the knowledge of God in Christ, the devil hath them 
far surer than before. 

So in Saul, when the evil spirit came upon him, 
when David played, the devil seemed to be gone, but 
alas, nothing less ! So some have been troubled in 
conscience, and they have skinned all over in their 
manner, all is quiet now ; but let them beware, for if 
they have not met with the right cure, the devil, by 
lying still, and dissembling flight, will make them 
secure to their destruction. 

Now, we cannot find them out better, than by con- 
sidering of warlike stratagems, to one whereof the 
Holy Ghost here hath reference. Now these are 
divided into three bands; for they are either in prying 
out, or in concealment, or in manner of attempt. For 
the first, the devil doth pry into us, and knoweth us 
but too well ; he is named from knowledge, yea, he 
hath his intelligences from every look, gesture, affec- 
tion, &c., that we may say, as Aram did, AVe can do 
nothing in our bed-chamber, but he understandeth it, 
2 Kings ii. 11, 12. 

Secondly, For concealment, he is as subtle to find us 
out as to hide himself; and therefore carrieth his mat- 
ters so, that the most are murdered by him before they 
wist who hurt them ; being hke the fox, who entereth 
fetching leaps into h(='r hole, that one may not be able 
to trace her to her den she lietb in : which will appear 



more in his more apparent practices. His more ap- 
parent practices are these : 

1. First, His ambushment ; and this word doth note 
a stratagem used by the Israelites against Ai. This is 
the noted course of the devil, that he shall bite at the 
heel, and come upon us behind our back as it were. 
Thus sometime he tempteth us to gross neglect of our 
duty, or the contrary, but he cometh upon us stealing, 
with indevotion, or eyeing man in the performance of 
duty, seeking to corrupt the manner or intention ; but 
these things not taking place, he hath lying in ambush, 
pride and security; with which, after performing any 
good duty, we are ready to be overtaken. 

2. A second stratagem, to restrain course of victual 
from the besieged, or to take away weapons from the 
enemy ; the one practised against Samaria, the other 
by the Philistines against Israel, 1 Sam. xiii. 19. 
Now this is the attempt of Satan against us, to famish 
us if it were possible. For now at a sermon, the 
milk, bread, and meat of our souls is dealt forth by 
God's steward ; but how many doth the devil keep 
from tasting one mouthful ? Some vanish in wander- 
ing thoughts ; some sit like pillars ; some, if they be 
held too long, or have it not trimly dished forth, fall 
out with their meat, and will none. So many worthy 
communicants he maketh afraid to touch the sacra- 
ment ; uncomfortable performance, indispositions so 
trouble them. So he doth labour nothing more, than 
to wring our weapons out of our hands ; as prayer, 
what a deal of discomfort do we know in it ! Such 
swarms of thoughts impertinent, such mists, such loss 
of all comfortable sense ! But the devil knoweth, that 
a prayer preferred in the obedience of faith, though 
out of the deeps of death and spiritual thraldom, is 
twice acceptable ; but his drift is to make us lay aside 
prayer. So faith : what is the matter that, renewing 
our faith, we have some trial presently that shaketh 
us more than ever ? The matter the devil aimeth at 
is, to make us by such continual foils, after renewing 
our faith, be weary of this, and so cast our shield from 
us. 

3. A third stratagem in enemies is, to get the con- 
trary forces out of their hold, or to disorder their march 
and battle array, Joshua vii.. Judges xx. Now this is 
the devil's politic practice : for our wall and mount is, 
first, our belief in the word of promise, and threatening 
of God if we sin. 2. Our constant course in good 
exercises. Now the devil will draw us from these, as 
those in Mai. iii. 14, who were brought to say, ' It is in 
vain to serve the Lord ' ; as Eve, the devil brought her 
to make a peradventure of death, that was so peremp- 
torily threatened, and then stabbed her deadly. So 
David was wont to pray thrice a day, and take times 
for such devotions ; but the devil (as it is probable in 
2 Sam. xi. 2) had caused him to come from his trench, 
and then did presently wound him. 

4. The fourth statagem is, spreading of false terrors, 
Judges vii. Gideon, with a frightful show, did so 



Ver. 10.] 



BATNE ON EPHESIANS. 



379 



astonish the enemy, that they turned one against the 
other. Thus the devil dotli often marshal many cause- 
less terrors, as ho makes others presume when they 
should tremble. Hence it eomelh, that he makcth 
God's dear Christian children bo sometime troubled 
with fear, whether they arc in the favour of God, 
whether they ever had true grace, whether they have 
not sinned against the Holy Ghost. So in particular 
actions, if one will make a conscience of unlawful gain, 
he will fear them with poverty, they shall not be able 
to live ; so, if they be liberal, ho will cast in this fear, 
they may want themselves ; so, if they defend an in- 
nocent helpless person, ho will bid them look what 
they do, they may draw an old house on their heads ; 
and he doth fill the eyes of the spirit with such dis- 
guised bugbears. 

5. The fifth stratagem is, to send in some small 
forces, or suborn some treacherous instruments which 
may betray all. Thus the devil will often fasten small 
sins on us, to bring us on to greater ; suborn false 
brethren. 

Use. Now, what is the use of all this, but to stir us 
up to look about us ? Seeing we have so secret and so 
subtle an adversary, instructed with a thousand arts to 
circumvent us, what need have we to be innocent as 
doves, but wise a^ serpents ! 

Qtiesl. Now, if you will ask, How we may be kept 
Bafe ? 

Ans. Learn to fear and suspect the evil one : this is 
the sentinel of the soul, which maketh discovery of the 
adversary. Bo w^atchful, &c. Credulity is full of 
peril, but wise suspicion secureth from danger. 

2. Secondly, Let us keep within our holds ; keep 
the threatening within thy heart, and the daily course 
of Christian duty, and they shall not be able to hurt. 

3. But, above all things, hold Christ and his wisdom 
by faith : for, Prov. viii. 12, he ' dwclleth with pru- 
dence,' he findeth our counsels, the Spirit of wisdom 
is in him. If wo had to deal with some crafty broker, 
we would join the wisest head we could meet with 
against him. But get Christ, the Wisdom of the Father, 
and no wisdom shall be able to hurt thee. 

4. Fourthly, Pray with David. Ahithophel's stra- 
tagems, in the time of peace, were like the oracles of 
God. But what said David ? ' Lord, confound the wis- 
dom of Ahithophel.' 

Use 2. This should teach us thankfulness to God, 
who in his word doth make discovery of such liko 
stratagems. If one discover to us any wily device of 
an enemy, we are glad, nothing doth come to us more 
welcome ; so nothing should more rejoice us, who are 
in our warfare, than to know what plots our enemies 
have contrived against us ; fore- warned, fore-armed. 

The reason foUoweth. For we wrestle not affainst 
Jieuli atid blood, &,c. 

In which three things are to be considered : 1, who 
are the wrestlers ; 2, the wrestling itself ; 8, the an- 
tagon'sts that wrestle with us. 



Quest. 1. But the words are difficult. Therefore 
may he asked, What is this wrestling ? 

Aii.i. 1. A speech borrowed from an earthly exercise, 
to shadow a spiritual course. For wrestling against 
one is the putting of a bodily force forth, that I may 
cast down from his standing, and lay along him against 
whom I wrestle. So the life of a Christian is the re- 
ceiving of a spiritual impression from the powers of 
darkness, which they make to this end, that they 
may cast us do.vn from the state of faith, righteousness, 
ami blessedness ; to an unbelieving, unrighteous, and 
cursed condition. 

Quest. 2. Secondly, It may be asked, how it is said 
we fight not against flesh and blood, seeing the apostle 
saith, ho ' fought with beasts at Ephesus,' &c., that 
is, savage men, of beastly quality ; seeing again that 
men make us no small exercise ? 

Ans. The meaning is not simply to exclude them, 
but after a sort : in this manner, we have not onl}', or 
principally, flesh and blood. The liko speech is to 
be found elsewhere. God saith by Samuel, they have 
not cast thee oft', but me ; that is, not thee only or 
principally, 1 Sam. viii. 7. 

Quest. 3. Thirdly, It may be asked, how the apostle 
can say, that these do thus molest us, the powers of 
darkness ; when, Col. i. 13, wo are said to be delivered 
from them ; John xvi. 11, the prince of this world is 
said to be cast forth, and judged. 

Alts. We are delivered from the raging power of 
them, not power of tempting fur exercise sake. 2. We 
have deliverance, and Satan is subdued in part. For 
the Scripture speaketh of things begun, and in doing, 
as done ; in some measure we have deliverance, but 
not perfect. We see not all things subject to Christ, 
Ileb. ii. 8 and Rom. xvi. 20. Satan is not, but shortly 
shall be trodden down under feet. This serves in 
general. 

But the last part of the verse is difticuU, and there- 
fore requireth more particular examination. For the 
sum therefore of it, here is a description of the devil 
and his angels, which are the assailants of us in the 
way of salvation. Now they are described three ways : 
1. From the respect of power they have in regard of 
this world, and that particularly called principalities, 
and powers ; generally called worldly governors ; which 
is expounded by way of correction, governors of the 
darkness of this world. 2. They are described from 
their nature. (1.) Their essence, sjiirits. (2.) Their 
quality, wicked. (8.) From the place of them, in kiyh 
2ilaces, or heavenly places. 

The air, called by the name of heaven, as the fowls 
of the air are called the fowls of heaven. Now for tha 
meaning, we must open the words. 1. Wliat is the 
difi'erence betwixt these three words ? 

Ans. They do lay down a difference of degrees in 
evil angels, which is plainly taught in Scripture. 2. 
The exact difi'erence is not comprehended by us, 
though the Lord hath revealed it. We say it is taught 



380 



BAYNE ON EPHESIAXS. 



[Chap. VL 



in the Scriptures, that if any thing be found out per- 
tinent and sound, it may be known to have been re- 
vealed by God. 2. We say, that these things, though 
in Scripture not fully conceived, we may teach modesty, 
and conscience of our infirmity, when we come to the 
Scriptures ; that so we may seek to have our under- 
standing unlocked. 8. That wo may banish the pride 
of being wise above that which is written, when we 
cannot conceive all things written. 3. That we may 
teach, that the perspicuous knowledge of this doctrine 
of angels is kept till we shall be indyyikoi. But yet 
with reverence, so far as the word of God doth hold 
forth light, we may impart that we conceive. 

First, therefore, you must know that there are two 
spiritual kingdoms in the world : the one of light, 
God, Christ ; the other of Satan, called also the power 
of darkness. Col. i. 13. ' Who hath delivered us from 
the power of darkness,' Acts xxvi. Now, as the 
kingdom of God is not in word, but in power, in 
righteousness, peace, and joy, so the kingdom of 
Satan is in power, which especially stands in four 
things : in sin, which is a spiritual judgment he doth 
execute ; in the curse, Heb. ii. 14, ' that he might de- 
stroy through death him that had the power of death'; 
in inflicting evils apparently, evil in body, soul, goods ; 
and in giving things good in themselves, yet bestowed 
in God's fierce wrath. And thus he bestoweth, 
through God's just judgment, the glory and riches of 
this world : for when God will let a man thrive in sin, 
the devil will serve him in pi-osperous success, above 
that his heart can desire. This is his proper power 
in regard of the wicked. Now in respect of the godly, 
he hath a power to exercise them with sundry temp- 
tations. 

Secondly, You must set down, that in this kingdom 
of evil angels, there are some in order before others ; 
that is granted of all. More particularly, there is one 
universal commander of the rest, and prince as it were 
of the whole world ; therefore the Scripture speaketh 
singularly of him, calling him the devil, with an emi- 
nency above his angels; Satan, the prince of this 
world, as our Saviour doth often call him, in John xiv. 
There are princes or principal spirits in nations or 
countries under him ; thus the Scripture teachcth, 
Dan. X. 13. The prince of Persia, where he sjieaketh 
of an angel having power in that country, having 
power to work so in the sons of disobedience, that the 
matter of the church was hindered. And these are 
principally under the prince of the whole world. 

Thirdly, It may be probably conceived, that in 
conntries there are of inferior authority under them, 
and they are powers ; for in earthly kingdoms, when 
these two words are joined, the one doth signify prin- 
cipal governors, the other second ones, or subdelcgate 
under them. So that the first word may note the 
prince of the whole world, and such as are principal 
over nations under him ; the second, such as are in 
authority under them, to execute God's spiritual 



judgment of sin and curse, and have power of tempt- 
ing the saints. Now the third word doth comprehend 
both the former, as the general doth the kinds under 
it ; for both the princes of this world, princes national, 
and powers inferior to them, all are worldly governors. 

Now he openeth the foundation of this their power, 
lest they should be thought governors, such as are 
the sons of the Most High, and have received magis- 
tracy for the good of men ; he saith, they be rulers in 
the world by reason of the darkness in it ; or by the 
world, I mean the darkness of sin, all kind of curses 
and spiritual temptations. The second thing they are 
described from is, their nature. First, they are 
spiritual, that is, intelligences that cannot be seen with 
eye ; subtle and powerful. 2. For their quality, 
wicked ; such as have at least eminently in them all 
wickedness. The third thing is the place, the doc- 
trine of which you may remember in these three con- 
clusions. 

First, They are cast out of heaven, which was their 
first habitation, Jude 6. Secondly, the place ap- 
pointed to them all, and where some are reserved to 
the last day, is hell or the deep, 2 Peter ii. 4 ; ' for if 
God spared not the angels,' Ac, Luke viii. 31, 'And 
they besought him that he would not command them 
to go out mto the deep,' that is, into hell ; for these 
guilty persons are imprisoned before execution. 

Thirdly, That God's just disposition is such, that 
for executing his spiritual judgments and curses on 
the wicked, and trying with temptation his own chil- 
di-en, some of them are in the earth, Eev. xii. 12 : 
for the devil is come down in great rage ; Job i., the 
devil compasseth the earth. Some are in the air, as 
in this place to hinder the saving hearing of God's 
word ; and in the story of Job, they stirred up 
tempests. 

Now, then, the sum of these words may more largely 
in this manner be untblded. You have good reason 
to put on the armour of God ; for all of us who have 
received to believe, and have through faith our hearts 
purified to obedience ; what is our life, but a con- 
tinual conflict, wi-estle ? And who are those that en- 
counter us ? Not flesh and blood, for then we needed 
not armour of such high proof, forged by God himself. 
But those that strive with us are such, as if you look 
at their authority, they have a kingdom amongst men, 
the prince of the whole world, under kim national 
princes ; these have principalities and secondary 
powers under them. These principalities and powers, 
these, all of them are great governers in the world, do 
all of them resist us ; yet I would not have you take 
them such as have a magistracy over the outward 
man, for the good of them, as worldly princes, who 
are therefore called gods; but the regency they have 
amongst men, is by reason of darkness. God's 
spiritual judgments, curses which God will have exe- 
cuted, and temptations wherewith God will have his 
children exercised ; governors of the darkness of this 



Veb. 10.] 



BAYNE ON EPHESIANS. 



381 



world. Again, for their nature, the)' aro not weak 
ilesh, but spirit ; and thoroforo subtle, anil mi^^hty to 
BpreiiJ their wickedness wherewith they aro replenished. 

Finally, they are such to whom, cast out of heaven, 
though the deep hell belongcth, yet the Lord by his 
just dispenaatiou, that his judgments may be executed 
on the wicked, and his children tried, doth let them 
be in the earth, and hover over our heads in the air 
in great abundance, prying into us, aud so having the 
vantage of the place against us. 

First, then, we see here, that no man, whatsoever 
his worthiness is or graces, but is encountered by 
Satan. Our parents wore set ou in state of iuno- 
cency ; Christ ; he desired to winnow the apostles ; 
for of all other ho is the most opposite to such, as 
who will still bo busiest where ho hath least to do. 
And no marvel, for the saints have received God's 
press-money, and bound themselves by sacrament to 
fight against him. Again, the saints are passed, by 
the power of God, out of his kingdom, and therefore 
ho doth spite them as not of his family ; as dogs use 
to bark and bite, not those of the house they are in, 
but strangers. And the saints finally have the golden 
graces of God, which aro the treasure ho would rob 
from them. Thieves break not into poor cottages, 
but houses which are fullest of treasure : so Satan 
will oiler to break into those hearts which God hath 
filled wJni his spiritual treasure ; there is booty for 
his malice to prey upon. 

This, therefore, must be laid down, that all the 
aithful find spii-itual enmity against them ; for though 
sometime he go away 'for a season,' Luke iv. 13, 
though there be old men as well as young, yet this 
hiudereth not but that it may be affirmed of all, that 
they have their enemies still begirtiug them, and as- 
sailing them, when they hope for advantage by it. 

Use 1. Which doth refute the vain judgment of the 
world, which savoureth not the things of God ; for 
whereas this is the estate of all saints, they count 
them either foolish or humorous, troubled with they 
know not what, or think that they are some notorious 
sinners, if they be in their minds molested. 

Use 2. Secondly, It must teach all of us who are 
weak in grace, of small growth, not to wonder if we 
be troubled ; for if the green wood escape not, what, 
shall we, dry in comparison, be exempted ? 

Use 3. Thirdly, We must be admonished, though 
of never such proceeding, not to lay aside our armour, 
seeing that we are still subject to be assaulted : 

Nunquatn bella bouis, nunquam certamina desunt. 

Secondly, We must see what is the course of a 
Christian life : it is a conflicting course, or wrestling 
continually ; power of darkness seeking to throw him 
from faith, holiness, blessedness, to sin aud a cursed 
estate. Our life is a warfare. The life of all men 
generally is full of commotion, Job siv. 1, much more 



of them who, for opposition in this world, are ' of all 
men the most miserable.' 

Paul saith, his life and course was a warfare : ' I 
have fought a good fight,' &c., 2 Tim. iv. 7 ; Jacob, 
Gen. xxxii. 28, being a pattern of all trug-hearted 
Israelites, whose lives aro a wrestling by tears and 
prayers against all spiritual wickedness. Sometimes 
it is not manifest to the eye of the world, that the 
matter is so with them as it is, they aro thought to 
have fair lives ; but many a man, merry in company, 
hath a shrew at home. So the saints, though they 
may seem to bo pleasant, have that in seci'et which 
doth fill their hearts with sighs, and their eyes with 
tears, something outward, or inward, or both, where- 
with they always wrestle. It must bo thus ; for the 
fire of grace is like the heat of the body in this, if the 
heat of the stomach had nothing to wrestle with, it 
would bring all the body, and so itself, into an utter 
consumption. If God's grace had not something 
without or within, exercising of it, with which it might 
wrestle, it could not, in this estate we are in, be pre- 
served. 

2. Again, these wrestlings in temptation do bring 
us to know the power, wisdom, and faithfulness of 
God, to know ourselves and others. 

3. Thirdly, Without striving, we must not bo 
crowned, 2 Tim. ii. 5 ; and if anj' man strive for a 
mastery, &c. ; for though this is not the cause, it is 
the way to our glory. 

Use 1. The which doth first let such know who lead 
pleasant lives, and are at ease in Sion ; who are not 
poured from vessel to vessel, but walk on, as if their 
league and covenant wore stricken with hell, that their 
course is not the life of Christians. This is a wrest- 
ling and conflicting estate, and it is a sign that tlie 
strong man possesseth the house, that all is so quiet. 

Use 2. Secondly, This must make us, though we 
find much strife in the way, that we must not faint, 
nay, we must take heai't ; for this, that we find such 
a conflict, is a token we are the Lord's, and that he 
hath cast out the strong one of the world. 

Quest. But you will say. May every one that findeth 
a strife be sure of this ? Natural men have a fight 
often in themselves, condemning that they do, approv- 
ing the contrary, video meliora pruboqite. 

Ans. There is a fight between the natural light of 
conscience and the sensual courses. But by these 
three rules wo may discern the fight of the spirit aud 
flesh from it. 

(1.) First, Our strife is caused not from enormous 
swerving, but from the corrupt qualitj' which infecteth 
us throughout, our birth-sin, the law of evil which 
dwelleth in the members. Now, this is a thing which 
the light of nature doth not descry. 

(2.) Secondly, The light of nature causeth a strife 
when we do some gross things, or in gross neglect ; 
but the strife of the spirit is in good things, against 
the not perfect performance of them. Thus Paul's 



3S2 



BAYNE ON EPHESIANS. 



[Chap. VI. 



fight was, that he could not xarsfya^Eir^a;, accomplish 
the things he would, iu the manuer he desired. 

(3.) Thirdly, This natural accusing was in us always; 
but this strife of the spirit, we find by experience, we 
never knew what it meant, till, giving our names to 
Christ, we did endeavour in all things to serve him. 
Hence it is, that they who now most complain, will 
say, they once thought themselves well enough, and 
every little thing too much forwardness, before God 
touched them more neaily. 

Now foUoweth the third thing ; who is it that doth 
in all things strive against us ? The devil and his 
angels. This the Scripture hath of old taught, God 
putting enmity between the serpent and the seed of 
the woman, and therefore the devil by eminency is 
called the tempter, 1 Thes. iii. 3. And his hatred is 
so great, that there is nothing from which he will not 
take occasion to be dealing with us. For as God doth 
work the perfecting of his by the buffeting of the devil, 
so Satan doth turn the best graces of God to matter 
of temptation. But for the clearing of this, we must 
know that the devil doth sometimes tempt us imme- 
diately ; as Ananias, Acts v. 3, Judas, Luke xsii. 2. 
Secondly, thus, in temptation of blasphemy, self- 
murder, in the judgment which he bringeth, and in 
this manner Christ was tempted, in two temptations ; 
and Job's body and goods were touched by him. 

Now he is plainly wrestling iu this kind, but in 
those things wherein he is not the next mover, yet is 
the first and more remote agent ; and therefore they 
may be said in some things to wrestle against us. As 
when the things of this world arm themselves, or the 
persons in the world do make us matter, Satan is a 
principal work in them all. The last branch is to be 
shewed in the next doctrine. The things of the world, 
as glory, riches, pleasure, must not be considered as 
naked things, but as instruments by his use lifted up, 
the force they have of bewitching and inveigling our 
hearts from God. Thus he used the glory of the 
world to Christ as a bait to take him with. Thus, 
1 Tim. vi. 9, riches are his snare ; thus the apple 
delighting the eye and taste, was an argument he pre- 
ferred to our first parents ; and that life in these 
things, whii h so worketh on the natural man, cometh 
partly from Satan, which is also crucified by the same 
cross of Christ by which he was subdued. 

2. Saint James sailh, James i. H, that ' our con- 
cupiscence withdrawing us, we are tempted of it ;' 
but though it be so fruitful a parent that it can with- 
out midwifery bring forth alone, yet we must conceive 
it so, that for the most part our lust is moved and 
excited by these evil spirits ; they blow the coals up, 
and are the sires of the sin whereof our concupiscence 
is the mother. Be not angry, give not place to the 
devil ; the devil therefore stirreth up anger, Eph. iv. 
26, 27. David's heart did swell, but the devil per- 
suaded and moved it, 1 Chron. xxi. 1. The widows 
following lust go after the devil, 1 Tim. v. 15. And 



as it is always true that when we do any good thing, 
we do it from the principles of grace iu us, vet the 
Spirit giveth us the will and the deed ; so when we do 
evil, withdrawn by our concupiscence, the devil for 
the most pai't doth kindle, and excite the sin which 
dwells in us, that we may say it is true. The devil is, 
by himself, and by the things of this world, and by 
concupiscence, the principal tempter. 

Now, more particularly, that he saith we wrestle 
not against flesh and blood, it doth teach us, 

I)ocl. That in those things men do or speak ofi'en- 
sively to us, our principal enemy is not man. Paul 
had much opposition by men, yet he saith we wrestle 
not against men ; he saw worse enemies in them than 
themselves. Men did persecute the saints, but. Rev. 
ii. 10, the Holy Ghost saith, the devil doth cast them 
into prison. The false teachers did seduce the Co- 
rinthians, but, 2 Cor. iv. 11, the Holy Ghost saith, 
Satan did beguile them. The damsel and men that 
chafed Peter to the denial of his master, were not his 
chief enemies, but the devil, that desired to winnow 
him, Luke xxii. 21. So the Chal(!eans and Sabeans, 
that spoiled Job's goods, were not the chief against 
him, but Satan by them. The devil doth like fowlers, 
who go with their stalking-horse twixt them and the 
fowl, that they may shoot more securely ; so he doth 
put men, sometime our friends, sometime gmi men, 
of whom we are nothing afraid, between usTrod him, 
that he may work his mischief undiscerued. 

Use 1. Wherefore seeing it is thus when any person 
doth ofl'end us, or provoke our spirit, let us not so 
much look at them, as at the enmity the devil doth 
shew in them, who doth labour to winnow us, weaken 
our faith, break our patience by those things ; and 
this would make us not take to heart so much 
persons that ofl'end us, but bend our forces most 
against those principal enemies, whose trunks and in- 
struments the other are. Saul left hunting David 
when he heard the Philistines were upon him. 

Use 2. Seeing the devil doth even make men instru- 
ments of his wickedness, let us by the way take good 
heed that he do not circumvent us ; the rather, be- 
cause he will wind in himself, when we have no ill 
purpose in it ; as Peter praying Christ to spare him- 
self. The Corinthians being severe to the incestuous 
person, the devil would have used this their course to 
the overwhelming of him with sorrow. 

Doct. Secondly, The devil, with his angels, are 
called powers and principalities. We see the evil 
angels have a great stroke in the frame of this present 
evil world, in ordering (or rather disordering) of states 
and kingdoms. These are not empty titles, but given 
them from a powerful action they have in the hearts 
of men, by God's permission. And the same must 
be gathered when he is called ' the prince of this 
world,' yea, 2 Cor. iv. 4, 'the god of this world;' his 
usurpation, and the spirits of evil men yielding him 
no less. Great is their power in keeping out good, 



Veu. 10.] 



BAYME ON EPHESIANS. 



383 



keeping !n evil, procuring judgmeDt ; and he doth 
scour through court and country, for this purpose. 
Thus he provoked David by sin to lay the people 
naked to God's judgment: 1 Chron. xxi. 1, 'And 
Satan stood up against Israel.' Thus he laboured to 
cut off the hopes of the church, by stirring up evil 
princes, to entrap Daniel in the matter of his religion, 
Dan. vi. 5. Thus he stood at the right hand of 
Jehovah to resist him, Zoch. iii. 2. Prince, priest, 
and people, he worketh in them all to hold up his 
own kingdom, and stablisheth all things that serve 
for it ; as on the contrary to keep out light and truth, 
and all means which should befriend these. Hence 
it was, that the best kings of Judah never made a 
thorough reformation. Hence, that in some countries 
receiving the gospel, as in Germany, there have been 
such hones of dissension, as subscription to their 
books of concord, the apple of discord. For, Mat. 
xiii. 24, 25, the devil sowelh tares, when good seed 
is sown by the Lord. 

Use 1. Wherefore, seeing that these spirits have such 
a power in this world, we must not wouder at such 
speeches, ' Which of the great ones believe on him '?' 
John vii. 48, ' You see your calling, not many wise 
men after the flesh, not many mighty, not many noble 
are called,' 1 Cor. i. 26. For then the devil could 
not have so great a sway in the kingdom of this world, 
if he should not hold great personages (for the most 
part) sure to him. 

Use 2. Again, it letteth us see, that the successful 
proceeding of the church and commonwealth will not 
come off easily, for these powers do oppose against 
it. And such as are hght of belief in this point, it 
proceedeth from ignorance ; they do not know the 
power and latitude of the devil's kingdom. 

Use 3. But the third and principal use is, to stir us 
up to pray that God would make these powers fall 
down like lightning from heaven ; that God would 
bind up these powers of darkness, and send forth his 
good angels to watch for the good of church and 
country. If the devil be so busy to hinder the per- 
sonal progress of a private man, what will he do to 
withstand the happy estate of a whole nation, if God 
should not rebuke him ? 

Doct. The third thing to be marked hence, is, that 
he saith they be governors of the darkness of this 
world. Observe hence, that whosoever do live in the 
state of darkness, they are under the devil's power. 
-These are joined, the one as the foundation of the 
other ; and before wo have deliverance from the one, 
we cannot be freed from the other : Acts sxvi. 18, 
' To open their eyes, that they may turn from dark- 
ness to light, and from the power of Satan to God,' 
&c. And therefore the Scripture aflirmeth of one, who 
heareth the word, and cometh not to the afl'ective 
knowledge of it (so to learn Christ, as the truth is in 
Christ), that he is in the hands of the god of this 
world : 2 Cor. iv. 4, ' In whom the god of this world 



hath blinded their minds,' that is, of the infidels ; 
' that the light of the glorious gospel of Christ, which 
is the image of God, should not shine unto them ;' for 
ignorance is the very foundation of the devil's king- 
dom. Again, ' whoso livclb in the darkness of sin, is 
of the devil' : John iii. 8, ' He that tommitteth sin is 
of the devil ;' and whoso is subject to God's curse (a8 
every one not truly believing is) is as yet under the 
power of Satan ; for he is God's executioner ; even aa 
we may say, if a man le led pinioned up the ladder, 
and have a handkerchief knit before his ejes, that ho 
is in the hands of the hangman. If one be in the 
dungeon at the castle, with bolts on him, we may say 
he is under the power of the jailor ; so if this veil be 
knit before the eyes of the mind, and so the face 
covered. If one do live in unrighteousness and un- 
holiness, bound with the bands of many trespasses — 
' whose sins you shall loose,' — if one lie in the little- 
ease of an evil conscience, whether he be in a drunken 
sleep and feel nothing, or if he be waking, such a 
party is in the power of Satan ; for the devil is but the 
jailor and hangman to the justice of God. 

Use 2. Wherefore let us examine ourselves, and 
consider how it is with us ; for we would bless our- 
selves, we would be loath to have one near us, come 
into such condition for the outward man, so shameful, 
so miserable ; but lot us look our souls be not in worse 
hands. It is so with us, that the eye sees not, the 
heart dreads not ; yea, we count our chains and im- 
prisonment the only liberty, and to know nothing, nor 
to care for anything in matters of religion, the pleasant 
life. Men love darkness better than light, and because 
they have ever been in this hell, they think there is 
no other heaven ; but if you be thus imprisoned in 
darkness of understanding, in unrighteousness under 
God's displeasure, know this, there will come a day 
of execution too soon upon you. 

Use 2. Secondly, We must stir up ourselves to 
thankfulness, who are now made light in the Lord ; 
for if the devil's territories reach no farther than dark- 
ness, we are dehvered from his kingdom, who have re- 
ceived the light of understanding and holiness in any 
measure. This made the apostle. Col. i. 12, break 
out into thanksgiving. Is it not a merry time when 
the jail delivery comes, when their fees are paid, 
when the irons are took off, and themselves discharged 
that they now may walk at liberty ? It is merry with 
them though they halt a little after; so with us. 
Though we limp by reason of the chains we carried so 
long, we should tell this treasure often. 

Doct. The fourth thing to be marked from hence is, 
that the devils are called spiriludl wuliediiess, or spirits 
of u-ickedness ; that as we wiU have nothing to do with 
the devil, so must we flee from his wickedness. If we 
let in bis wickedness, we cannot but give him enter- 
tainment, for the devil cometh unto us in suggestions 
of unrighteousness ; if we consent to them, we enter- 
tain the devil. Ananias and Judas, when they con- 



384 



BAYNE ON EPHESIANS. 



[Chap. VI. 



sented to the wicked motions the devil inspii'ed into 
them, the devil is said to fill the heart of the one, 
and to enter into the other, Luke xxii. 3, Acts v. 3 ; 
and not onl}' of these enormous sinners, but of all that 
walk in evil ; and for the devil, he hath a dwelling in 
them. The strong man armed keepeth the house. 
Mat. xii. ; yea, the godly, if they listen to wickedness, 
they give place to the devil, Eph. iv. For look, as when 
God knocketh at our hearts by a holy motion, if we open 
in obeying, the Lord doth come iind further dwell in us, 
Eev. iii. 21 ; so when these wicked spirits do reach out 
their wickedness unto us, if we consent to it, they come 
to possess us after a sort, and have a dwelling in us. 

Quest. But you will say, then. Who hath not the 
devil dwelling in him ? for who doth not often yield 
to evil ? 

Ans. None but do sometime give place to him; yet 
he dwelleth not alike in all. Those that with full con- 
sent of heart receive his suggestions, he hath full hold 
in them ; but the godly, when they give place to him, 
they let him come into the suburbs and outparts ; but 
because Christ dwelleth in their hearts by faith, the 
tower being kept, he is, by the renewing of their faith 
and repentance, forced to retire. This, therefore, is to 
be marked, that, seeing the devil is nothing but a 
spirit of wickedness, that by consenting to wickedness, 
■we let in the devil unto us. 

Use. Now, then, take heed. Men will spit at his 
name, and bless themselves from having to do with 
him ; but if you give place to wrath, stomachfulness, 
contention, pride, good fellowship, and the suggestions 
of this kind, you receive him into your bosom, and 
are notably foolish, like as men should be afraid at the 
name of fire, but care not to be burned with the heat of it. 
You must not conceive of the devil as of some hideous 
shape, as if he could come like as you dress him in 
May-games and pageants, with horns, in an ox hide, 
and cloven feet, squirting fu-e. No, saith he, I will go 
to such a one, I will be a spirit of untruth, I will be a 
spirit of error,l Kings xxii. 21, a spirit of covetousness, 
of pride, of malice ; I will suggest these things. Con- 
sent to these wickednesses, and you receive the spirit 
which prompteth you with them to your understand- 
ing. And the Lord teach us to hate wickedness, even 
as the devil that is a spirit of it, full of it, and labour- 
ing to fill us with it. 

Lastly, That they are in high places, are above us. 
Hence learn cii'cumspection ; for, seeing we lie naked 
to the view of them, we must be careful that they spy 
nothing in us to their advantage. Again, what are they? 
not only lion-like enemies, but malicious promoters. 

Now, if a promoter, that should bear us no good 
will, should stand over our heads, would we not be 
watchful, knowing that every fault would be informed 
against us ? So the devil is no other than a malicious 
accuser of us, and these spiritual wickednesses hang 
hovering over our heads, wherefore we had need be cir- 
cumspect (ver. 13, and for this cause). 



Now followeth the sounding of the alarm a second 
time by the apostle to us, the use of all this great de- 
scription of the power of darkness, which though for 
substance it is all one with verse 11, yet the considera- 
tions iu it are divers ; for the Holy Ghost doth in 
repetitions enforce circumstances diiferent, both for 
our further delight and instruction, as the same meat 
maketh divers dishes if diversely cooked. The words 
are plain, the parts are the exhortation to our duty 
(grounded on the words before), and the ends of our 
duty ; he exhorteth to the one, leading to the other. 

First, Resistance amplified from the circumstance 
of time, ill the evil day; that is, in the hours of tempta- 
tion, of afilictions, of the power of darkness. 

Secondly, Perseverance set down by the antecedent, 
that having finished all things (that is, having out- 
wrestled all the evils which meet you in these hard 
times), you may be able to hold your own ; yea, to 
go on more and more strengthened, and fuller of re- 
solution than before. We see then what is the end of 
all that is revealed of evil angels, their subtlety and 
power, that we pull up good hearts to resist them. It 
is not to feed curiosity, but to make us more vigilant : 
1 Peter v. 8, ' Be sober and watch, for your adversary 
the devil goes about as a roaring Hon,' &c. Much 
less is it the purpose of Paul to dishearten us, as those 
naughty spies. Num. siii., who told of the giants of 
Canaan, so as to quail the courage of the Isi-aelites ; 
but this faithful servant doth so tell them that he may 
whet up our spirits to the resistance of them : 1 Peter 
V. 9, ' Whom resist, stedfast in the faith.' This, then, 
must be our care, when we know how powerful, subtle 
adversaries we have, to buckle ourselves to battle, and 
gird up our loins to martial resistance. Now, that we 
may be encouraged to wage this war, who are so weak, 
first, we must consider the Spirit in us is stronger than 
the spirit in the world, 1 John iv. 4. The Spirit which 
doth bear at one end of the stafi" in every godly fight 
is stronger than all the devils in hell. Secondly, all 
the devil's power is limited, and that short, that he is 
not able to wound us mortally: Gen. iii. 15, 'He 
shall bruise thy heel ; he cannot wound us in the head 
or hurt us, as Christ doth him (yea, and maketh us 
likewise), when he doth tread him under our feet : Rom. 
xvi. 20, ' The God of peace shall shortly tread down 
Satan,' &c. All his power is derived and limited ; he 
cannot touch a cattle that belongeth to us, nor a hog, 
if Christ do not make him his warrant. 

This we may see by experience what is the cause, 
when we are in the best liking, the devil doth bring us 
down and moil us in sin ; and yet, when by sin we lie 
under him, he can do nothing till we are risen by daily 
repentance. He is at the chain's end, and can go no 
further. If we were in the mouth of this roaring lion, 
he could not couch his fangs without God's permission. 
Thirdly, notwithstanding all his power, he can do no- 
thing with us but by our own leave ; he must knock 
and ask our leave before he enter. Now a tyrant that 



Ver 10.] 



BATNE ON EPHESUNS. 



383 



reigns by entreatj' is not much feai'cd ; and an enemy, 
qui non potest rincere, nisi valenteiii, is not much 
dreadful. Fourthly, Christ hath unarmed and bound 
him, Col. ii. 15, and hath spoiled the principalities 
and powers. 

His panoplia is gone. Now, for a man in complete 
harness to fear a naked bound giant were too much 
dastardice. Fifthly, we have the good angels with us 
fighting against them : Ps. xci. 11, ' For he shall give 
his angels charge over thee,' &c. ; Heb. L 14, 'Are 
they not all ministering spirits, sent forth to minister 
for their sakes, which shall be heirs of salvation ?' 
So that if our eyes were opened, we might see (as 
Elisha said) there are more with ns than against us. 
Lastly, our Captain, the Lord Jesus, the Lord of 
hosts, the first and the last, is with us for our en- 
couragement. If one Joshua could stand against one 
and thirty kings of Canaan, what principalities, powers, 
virtues, shall be able to stand before our Joshua, the 
Lord of hosts ? Wherefore, though they be mighty, 
yet we may say as he. Num. xiv. 9, they are as 
bread for us ; and let us take heed how we let our 
hearts be daunted, and speak of our sins and such 
other infirmities as if we never should outgrow them, 
and wish ourselves dead rather than so yoked. For 
if God would take us at our words, it were enough to 
keep us out of that glorious rest of his : Num. xiv. 28, 
' As I live, saith the Lord, I will do unto you even as 
ye have spoken in mine ears.' But we serve a gracious 
Lord. 

Doct. The second thing to be marked is, we must 
prepare ourselves before the day of temptation cometh. 
Take up, that when it cometh you may resist. It is 
good for us to be appointed aforehand, when we know 
that we shall be set upon with evils. Job iii. 25. He, 
when it was fair weather, looked for a season of temp- 
tations ; Paul, Acts xx. 24, he cared for nothing but 
this, that he might finish his course with joy, shoot 
the upshot well, and in the evil time surrender a com- 
fortable spirit to his Creator. And this duty is en- 
joined when we are bid be sober and watchful. 

For, first, in preparing to war, is the continnance 
of peace. If a nation grow secure, and let fall the 
care of all warlike munitions, it is a whistle that calleth 
upon them, some foreign enemy; when men go naked, 
it maketh knaves set upon them, that would not stir 
were they weaponed. 

Again, we cannot despatch small things to come oflf 
happily without providence before they come. If one 
put off things to the point of time in which they are 
to be used, how many difficulties do they meet with, 
which with forecast are happily contrived ! As it 
fared with those virgins. Mat. xxv., who brought not 
oil till their Lord was come, — they then came too late, 
the day after the fair, — so a thousand to one, that who 
neglecteth the present time, and provideth not, shall 
never in the evil day be able to compass it. 

Use 1. This, then, rebuketh the way of many who 



take no care for the time to come, let to-morrow care 
for itself ; who may be sent to school to the ant, Prov. 
vi. 6, 8, ' She doth in summer store up for winter ;' 
who may be checked by their own courses in things 
earthly. If they have a journey to make of pleasure, 
they will be weeks aforehand providing for it ; if they 
fear hard times, they will lay up something against 
the dear year. Which wisdom in earthly things may 
evince their folly who will not get a stock of grace, on 
which to spend in hard times when it is no easy 
gathering. 

Use 2. Secondly, It must teach us to have our eyes 
in our head ; and foreseeing evil times are to come, 
let us hide ourselves under the wings of the Almighty. 
Let this be one of our petitions, that we may find 
grace from the throne of grace in the times of need. 
In anno '88, when we had intelligence of the ships 
coming against us, the drum was stricken up in our 
streets, press-money, walking, mustering everywhere, 
all kind of provision, that we might be able to meet 
them victoriously ; so it becometh, that having certain 
intelligence, that these times will come, though it is 
uncertain when, we should put ourselves always in a 
readiness. 

Thirdly, It is to be marked, that when he biddeth 
all the faithful provide against the evil day, he taketh 
this for granted, that whosoever are the Lord's, in 
the course of their lives shall know some hard seasons. 
He doth not shoot off false fires, making them afraid 
of moonshine in water, but forewarneth them of that 
which should befall them. Neither doth he tell tbem 
of evil times, on this particular ground, that persecu- 
tions were hard at hand only, which are not always ; 
but on this ground, that the powers of darkness do 
fight against us, which is common to all ages. Where- 
fore the doctrine is plain, that the Lord's shall know 
in the course of their lives some times full of difficulty. 
We must not think that honeymoons will last all the 
year. True it is, there is great diversity ; yet this 
also is true, that in all hves they have their evil days 
in them. Some are very dripping, ever and anon 
showers, like Jacob's ; some fair in the fore part, and 
ending, but having a sound shower at noon-time, like 
Job ; some in the ending cloudy and stormy, as John 
XX. 18, it is said of Peter, that when he was young, 
he went whither he would, &c. When these days shall 
come, it is hid : Job xxiv. 1, ' How should the times 
be hidden from the Almight}-, seeing who know him 
see not his days ?' But that such do abide us is re- 
vealed : ' Every one that will live godly must sufler 
persecution ;' ' We must through many afflictions,' 
Acts xiv. 22. If we have not our chastising, we are 
bastards, Heb. xii. 

Use 1. This, then, doth check the security of many, 
who because it is and hath been well, they think the 
hand of the Almighty will never alter; think they shall 
die on their nests : Job xxix. 18, ' Then I said, I 
shall die in my nest, I shall multiply my days as the 

Bb 



386 



BAYNE ON EPHESIAXS. 



[Chap. VI. 



sand ;' think they shall never be moved, never see 
enl, Ps. X. 6 ; that their mount shall not be shaken. 
They might as well say, The sun shines ; they shall 
never see rain again. 

Use 2. Secondly, We must learn to walk in fear. 
The more prosperous our estate is, the more we must 
fear. We are sure to know evil times sooner or later ; 
suppose thou shouldst escape till death, it will be an 
evil hour. For look, as enemies besieging a place, if 
some come to remove them, they will desperatel}' make 
onset, as knowing, that if they win it not presently, 
they shall never prevail, so Satan in death, then or 
never must he get the day of thee. Think, therefore, 
how fmiously he will assault ; fear, therefore, those 
times, and the rather because if you fear, and your 
hearts melt, God will be merciful. As Josias, when 
his heart melted at God's threatenings, God told him 
they should not come to pass in his days. If a rod 
shaken be enough, a parent will not strike with it. 

Doct. Fourthly, That he saith, having finished all 
things, that is, outwrestled all the evils wherewith in 
those hard times you shall be exercised, observe 
hence, that when times of temptation come, we must 
look for many things wherein we are to be tried. 
Having finished all things, we must not look to have 
done. When some one trouble is outwrestled, one 
woe past, two follow, as well in personal as public 
visitations. Rev. ix. 12. Job, when God brought the 
evil days on him, how many things, one in the neck 
of another, did exercise him ? Changes, armies of 
sorrow, did beset him : Job x. 17, ' Wherefore 
broughtest thou me out of the womb ? Oh that I 
had perished, and no eye had seen me !' So Christ ; 
the devil came to him with a threefold temptation, and 
then gave back but for a season. The particular evil 
day is described thus, Eccles. xii. 2, that after rain 
Cometh clouds ; that is, it is like this April weather, 
as one shower is unburdened, another is brewed; even 
as in the evil day, when God doth muster his judg- 
ments against the wicked to consume them, God hath 
a pit, snare, fear ; as Isa. xxiv. 17, or as Amos v. 19, 
' As if a man did flee from a lion, and a bear met him ; 
or went into the house, and leaned his hand on the 
wall, and a serpent bit him ;' that is, he hath one evil 
in the neck of another to destroy him, so in the day 
of temptation he hath many exercises, that his chOdren 
may be thoroughly tried, as gold in the furnace. 

[/se 1. Therefore men must not think, when one 
evil is past, all their bitterness is over ; as children, if 
they have had their payment, think all sure for a time 
after ; neither yet must we be so short of spirit as to 
wax weary when God dealeth with ns, though we, like 
weather-beaten birds, would sun our wings quickly ; 
for we are like Ephraim, Hosea x. 11, we love to 
thresh, but endure not the yoke easily. 

Use 2. Again, there being many trials in our evil 
days which abide us, we have need to beg at God's 
hand that he would teach us to deny ourselves, that 



he would strengthen us in the inner man, to all long- 
sufi'erance with joyfulness. 

Use 3. Thirdly, We mast learn to reckon on the 
worst ; the best will save itself. It is good to think : 
I see where the baud of God hath begun with me ; I 
know not where it wdl end with me. Cast the worst ; 
short shooting here may lose all. That is a worthy 
resolution of Job in his day, chap. xiii. 15, ' If thou 
wilt kill me, yet will I trust in thee.' ' He that be- 
lieveth, maketh not haste.' 

Doct. Lastly, We see that we must not only have 
care to outwrestle evils for the present, but to perse- 
vere after, that is, hold our own in grace, yea, have 
grace increased ; shewing itself in a holy defiance of 
all enmity if the horn- of death be at hand, or in fur- 
ther resolution to encounter new enmities if life con- 
tinue. ' We faint not,' saith the apostle, nay, we, 
are more than conquerors,' Rom. viii. 37. Hereto 
must be recalled the glorious exulting, Rom. viii. 38, 
' I am persuaded that neither life, nor death,' &c. 
' I have fought a fight ; what is laid up for me but a 
crown of righteousness ?' And while life continueth 
we must be strengthened for further resistance : 1 Peter 
V. 10, ' And the God of all grace, which hath called 
us to his eternal glory by Jesus Christ, after that ye 
have suffered a little, make you perfect, confirm, 
strengthen, and stablish you ;' where he maketh our 
confirming and strengthening of us a fruit following 
our subduing of temptations ; as trees shaken root 
more fii-mly, and cities besieged, when the enemy 
prevaileth not, they grow ever after more invincible. 

Use. This, then, must teach us, who have endured 
many things, we must have care still to persevere. 
What would be more pitiful than to see a ship, having 
passed all the billows of the sea, run upon rocks in 
the month of the haven ? So when we have passed 
many surges in this world, and now should come into 
the haven, then, not to go on, and cast our anchor in 
a safe road, were too too pitiful. Again, mark what 
mind we should have to persevere, that have suftered, 
seeing, when we give over to endure, all our former 
sufi'ering is in vain. Now, if a man had laid much 
money forth on a thing, would he lose his former 
charge for a trifle ? No, he would rather double the 
cost he had been at ; for we must carry minds rather 
to double all our sufl'erings, than to give over before 
our end. Again, the more we have gone through, the 
more the Lord giveth us these minds, the more we 
should be fleshed against further assaults. Many fail 
in this, the standing after many trials have been well 
endured ; as David fought all the Lord's battles, and 
passed away his days happily, yet afterward fell most 
grievously. 

Now follow the several pieces of armour, of which 
in general two things must be marked : First, That 
we must not so precisely diflerence these things as to 
think that one may not serve for the use of another, 
as that the shield may not do in some sort what the 






Ver. 10.] 



BAYNE ON EPHESIANS. 



387 



breastplate doth ; for, 1 Thes. v. 8, Paul calleth faith 
a breastplate. Secondly, For the distinction of defen- 
sive and otVonsive armour, the truth is, that though 
some part may with more propriety and emineucy be 
termed oflbusivo, yet they are all such weapons as do 
strike down adversary power, as well as ward the blows 
which the devil reacheth us. Faith, therefore, is 
called onr victory : 1 John v. 4, ' This is the victory 
that overcometh the world, even our faith.' Now, 
then, to consider of the several parts as they be in 
order, first he saith, Slniid, heiiiij ijirded about witli lite 
yirdle of truth . For the manner of proceeding, before 
we proceed to the doctrines and word of exhortation, 
we will seek out four things : first, what is meant by 
every one ; secondly, what is the use of it ; thirdly, 
how the devil doth labour to disarm us of it; fourthly, 
how we may hold our own against him. The yirdle 
of truth, then, cometh first. Now truth sometime 
signifieth the doctrine of truth, John xvii. 17 ; but 
that it cannot here signify, the sword of the Spirit 
being thus to be considered. Truth, therefore, here 
is soundness, which is alwavs accompanied with con- 
stancy ; for which cause the Hebrews do in one word 
signify both. 

For the second, this girdle hath three uses : First, 
it doth adorn us ; for this was the use of the studded 
belt which the soldiers did wear, to hide the gaping 
joints of their armour, which would have been un- 
seemlj'. And nothing doth adorn a soul more than 
uprightness ; as our Saviour, commending Nathanael, 
gave out this speech of him, ' Behold a true Israelite, 
in whom there is no guile,' John i. 47. 

Secondly, A girdle doth tie other clothes about to 
us, close to us, which otherwise the wind would blow 
about, and would hang but loose upon ns ; so this 
girdle of truth doth contain and hold together all 
other graces wherewith the soul is arrayed, and with- 
out truth to keep them together, in time all of them 
are borne away with winds of temptation. Matt. xiii. 
20, 21. That grace that was not knit together with 
honesty of heart, came to nothing in the end, as ap- 
pears in the parable. 

Thirdly, A girdle trussing up the loins of a man 
moderately doth strengthen a man, whence is the ex- 
hortation so often used, of girding up the loins. So 
this grace added great strength to the inner man, as 
we may see in Job, who when God seemed, and men 
did fight against him, when heaven and earth seemed 
to conspire against him, yet this did stick by him : 
chap, xxvii. 5, ' Until I die, I will never take away 
mine innoceney from myself.' Now the works of it 
are exercised in our daily course, or in the evil times 
of greater exercise than ordinary. Daily it doth make 
us strike at the roots of hypocrisy we discern in us, 
and resist the temptations of the devil, which tend to 
make us corrupt our actions in their end, or manner 
of performance ; but especially it doth strengthen us 
in the evil time, when the devil shall bo ready to bear 



us down, that we have been but hypocrites. Now 
for the third thing, the devil doth by four means 
especially seek to wipe us of this girdle. 

He will, from the example of others, reason thus : 
Such and such, as Judas, have had greater things 
than you, and gone further than you, yet they were 
but hypocrites. How canst thou tell ? Is it other- 
wise with thee ? Manj' first are last, &e. 

Aus. We must avoid this objection, by learning 
to distinguish true constant grace from feigned and 
temporary, which is fitly done by these two differ- 
ences. 

(1.) First, The wicked have streams of graces often, 
but they have no communion with Christ as the godly 
have, and therefore their graces wither when heat 
cometh. Eph. iii. 17, it is a true living faith that 
maketh Christ to dwell in the heart, and this is the 
cause why our grace lasteth, as we find by daily ex- 
perience ebbs. And this water runneth exceeding 
low, yet, having the well head in us, and renewing 
our faith on him the quickening Spirit, rivers do afresh 
run out of our belhes, and the current of grace as high 
as before. The temporiser, though he have a stream 
of grace, yet wanting the fountain to feed it, it must 
needs dry away, as those streams or ponds which 
have no spring nor head of water to maintain them 
cannot continue. 

(2.) Secondly, These hypocrites receive the grace 
they have, retaining some notorious sin, or course in 
lesser evils, wherein they hate reformation, as Herod, 
Matt. viii. Now this maketh grace it cannot be held 
with them. For as a stomach ill affected through 
choler, though never so wholesome meats be received 
into it, yet it cannot hold them, but is provoked to 
cast ; so where there is this obstruction of the soul, 
the wilful love of any sinful course, whatsoever grace 
is received into the heart, it will not let it rest, but 
maketh the soul cast it up upon all occasions. 

Secondly, The devil will, from our unsound per- 
formance of duties, thus reason against us. Thou 
knowest thou hast often looked more at man than 
God, and hast propounded indirect means when thou 
shouldest have eyed his glory only, therefore thou 
hast not this truth. 

Alls. We must distinguish of hypocrisy as of other 
sins ; for as sin is reigning or not, so is hypocrisy. 
Now there may be this, not reigning hypocrisy in tlie 
hearts and consciences of God's people. David, Ps. 
xxxii., when he said. Blessed is he in whose spirit 
there is no guile, did take himself tardy in this evil ; 
and Bradford, with other of those most holy martyrs, 
do much seek pardon of hypocrisy and carnal gospel- 
ling ; but no sin that reigneth not must discourage us. 

Quest. How may we know it reigneth not "? 

Alls. If wo have purpose against it; secondly, if 
we have grief for it ; thirdly, if we seek for strength 
against it. 

Thirdly, The devil will, through crosses we bear, 



388 



BAYNE ON EPHESIANS. 



[Chap. VI. 



and from the prejudicate opinion of other men, bear 
us down that we are not sound-hearted. 

Ans. The book of Job is but a canvass about this, 
where it is detennined that no calamities can prove a 
man an hypocrite, nor no opinion of men, though wise 
and holy. The self-same thing befalleth him that 
sweareth, and him that feareth an oath, Eccles. is. 
1, 2. 

Lastly, The devil will labour to foist in this leaven 
of hypocrisy in our daily course, that thus, by little 
and little, he may pick this good seed of righteous- 
ness out of our heaits. Here our resistance is to 
hold us to our own, and pray to God to rebuke him. 
And thus way is made for the fourth question. How 
we may keep this truth ? 

First, By considering the woful curse that belong- 
eth to the contrary ; for God detesteth nothing so as 
hypocrisy, and abhoiTeth those duties that are not 
done to him in soundness. 2. The blessedness of it. 
Blessed is he whose heart is upright, Ps. cxix. ; it is 
the delight of God, and hither belong all the uses 
above named. 3. In our common daily duties to 
labour thus : (1.) to perform them with our heart; (2.) 
as in the sight of God ; (3.) to his glory ; for this will 
make the grace of truth to be deeply rooted in us. 

Doct. Now then for the doctrine and use. This is 
it that we are taught, that we must get uprightness of 
heart for the strengthening of us : Luke xii. 35, ' Let 
your loins also be girded about ;' 1 Peter i. 13, 'Gird 
np the loins of your mind.' Now this is the chief 
girdle that adorneth us, keeps all our clothes together, 
strengthens the loins of us ; thus David girded him- 
self : ' I will walk in the uprightness of my heart, in 
the midst of my house,' Ps. ci. ; 2 Kings xx. 3, Heze- 
kiah ; 2 Cor. i. 12, ' For our rejoicing is this, the 
testimony of our conscience, that in simplicity and 
godly pureness, and not in fleshly wisdom, but by the 
grace of God, we have had our conversation in the 
■world, and most of all to you wards ;' and it must 
not be a natural truth, which may cause men to hate 
halting with their own knowledge, but hath a fruit of 
the Spirit ; such as must make us not only look to 
the outward duty, but to the inward performance of 
it ; such as must make us seek to glorify God. 

Use 1. Therefore such as walk only giving their 
outward man in an outward conformitj' to God, they 
be counterfeits and slips in religion ; such as whose 
righteousness cometh like a tertian ague, and is as a 
morning dew, these are without this girdle ; and a 
man may be bold to say here, as to children. Not 
girt, not blessed ; bat many that have girdles yet keep 
them sluttishly, who are here likewise to be reproved ; 
and few of us can wash our hands, we being all hollow 
pieces, if due examination be taken. Consider but 
these four things, and you shall be better able to ferret 
out the guile of your spirits : 

1. First, how careless we are of the spiritual action 
in those things we perform, as in prayer. To the 



spiritual doing of this duty is required, 1, preparation, 
or keeping the heart fit for it ; 2, a devout inward 
desire, groaning to God ; 3, an awaiting, after we 
have done, to see how God answereth us. But who 
doth not lightly pass over these duties ? which is no 
better than a wiping the outside of the dish, not look- 
ing to that within. 

2. Mark that, in resistance of sin, we more are 
sorry, and deal against this or that branch of corrup- 
tion which shooteth out to our disgrace, than against 
the root itself. Now, Rom. vii., in Paul we see the 
law of evil, which did dwell within him, was his prin- 
cipal matter of conflict. 

3. Mark the course of our afl'ections, and we shall 
see how unsound we are towards God. If a thing 
touch ourselves, our blood will quickly be in our 
nails ; if a man do know this or that by us amiss, it 
is grievous, the shame of it much upbraids us ; but 
things that oftend God, and which we know he seeth 
amiss in us, we can let these pass nothing aflected ; 
a sign our love to him is not so sound, our fear of 
him, and desire of praise with him, not so unfeigned. 

4. Lastly, let us observe how frequently our actions 
arc corrupted. As sometime we undertake to deal for 
some that speaketh to us, but do it without any hearty 
well-wishing to him ; sometime not sticking to say to 
our friend, I must speak to you for fashion, but do as 
you please ; we visit sick ones, but not stirring up our 
bowels of mercy, we speak a great many phrases of 
course, our conscience telling us it is otherwise, so is 
our behaviour ; we make a semblance of reverence, 
but how far it is from the heart this may testify, that 
we can (absent from the parties) use their names pro- 
verbially, we shall not have such a one break into 
sinister suspicions, as if the fifth and sixth command- 
ments were blanks with us. So in fruits of love ; we 
can do this party good sometime, but it is to keep 
another under, who would else sprout forth so far that 
his shade would dim our lights ; as, I will do for such 
a one ; they know good behaviours, they will do their 
homage, such a one will thank me for it ; I am sure 
it will not be given clean away. In leaving sin, many 
leave it not because they hate it as sin, but it hath 
often broken out to their reproach, which is more, 
confess their own sins, not desiring to give glory to 
God, and gain a testimony of a sound heart, but be- 
cause worldly wisdom doth tell them. It is best for 
them to tell their own tale, or it were double folly to 
make dainty of that all the world knoweth. Thus, in 
taking up good duties, as orders in our family, many 
often look not so much at the conscience of God's 
commandment as at this : the eyes of men are upon 
us ; all the world will cry shame, if such things be 
neglected altogether. But you that will keep truth, 
take heed of this halting ; for though there may be 
some relics of hypocrisy in a good man, yet the nature 
of halting is, it will go quite out of the way if it be 
not healed : Heb. xii. 13, ' And make straight steps 






Ver. 10.] 



BAYNE ON EPHESIANS. 



389 



unto your feet, lest that which is halting be turned 
out of the way.' And he that limpeth thus still, may 
have a lame leg by it to his grave. 

Use 2. Secondly, we mast stir up ourselves to keep 
this girdle close to us, which is of such excellent use. 
This is woven in heaven ; no shop can servo you with 
this, but that only. We buy us girdles for the body, 
and if costly ones we keep them carefully. Oh be wise 
for }-our souls. 

Now foUoweth the second part of our furniture, 
having put on the breastplate of righteousness, to follow 
the self-same order. 

First, For that which is meant here ; there is a three- 
fold righteousness : one imputed by faith, but this 
cannot bo meant, for this is the shield of faith. 

Another righteousness inherent in us, which is part 
of the divine quality begun in us, Eph. iv. 2-1. 

The third, a righteousness of course, or conversa- 
tion, or work ; thus the thing done is called righteous- 
ness : 1 John iii. 7, ' He that doth righteousness is 
righteous ;' Ps. cxii. 8, ' Riches and plenteousness 
shall be in his house, and his righteousness endureth 
for ever.' Now the second is not so fitly meant here, 
because the apostle bringcth in the new creature 
armed, therefore it is fit to distinguish him from his 
armour. Neither is truth properly the new crea- 
ture, but the quality of him ; neither is faith and love 
properlj' taken in their diflerences the new creature, 
for they shall cease. Though therefore I will not 
strive against it, yet I take the righteousness of the 
course and conversation here principally intended. 
Now into this part of our furniture three parts are 
enfolded, for this righteousness hath these three 
branches : 

1. First, For the time past, a testimony excusing us, 
which is the testimony of a good conscience, 2 Cor. 
i. 12, 'for our rejoicing is this, the testimony of our 
conscience,' &c. 

2. Secondly, For the time to come, a purpose to 
avoid all evil, and to do that is good. Thus Paul and 
Barnabas exhorted the Antiochians ' with purpose of 
heart to cleave unto the Lord.' 

8. Thirdly, In respect of our daily weakness, which 
doth dint and bruise this breastplate, there must be I 
sorrow and humble confession of sin, with seeking 
pardon. This doth beat it forth again, and underline | 
it, that it is as serviceable to us as ever. Forgive us 
(we say) daily our trespasses, for our righteousness is 
rather in purpose than performance, rather in confes- 
sion of imperfection than in any perfection we can 
attain. Secondly, for the use of this : it is daily or 
more extraordinary ; the daily use is this, that when 
the devil doth tempt us to sin, if the breast be covered 
with this purpose not to ofl'end, then his suggestions 
will fall down like paj)er shot, and shall not pierce us. 
' How can I do this great wickedness, and so sin against 
God ?' The more extraordinary, when men shall load 
UB with prejudicate opinions, condemning ns ; this will 



bear it off : 'I know nothing by myself,' I care not for 
man's judgment, 1 Cor. iv. 8; as touching me, I pass 
very little to be judged by you. When the devil telleth 
us. Thou art not elected, thou hast no faith, thou art 
not sanctified, all doth come before the tribunal of 
righteousness, this confirmeth to us our election : 2 Pet. 
i. 10, ' Wherefore, brethren, give rather diligence to 
make your calling and election sure.' This assureth 
us that we are just, our sins forgiven, and we sanc- 
tified : John iii. 7, ' Ho that doth righteousness is 
righteous.' 

The more beneficial it is, the more studious Satan 
is to disarm us of it. 

Obj. First, therefore, the devil will keep us from 
getting this in this manner. What do you betake you 
to such care of your life ? God is merciful ; Christ 
hath died to redeem you : he will not lose what he 
hath bought so dear. 

Ans. God is merciful to them that fear him; Christ 
redeemeth those whom he sanctifieth to be 'a peculiar 
people unto him, zealous of good works,' Titus ii. 14, 
' who gave himself for us that he might redeem us from 
all iniquity, and purge us to be a peculiar people to 
himself, zealous of good works.' OhJ. 2. If we will 
have some kind of righteousness, he will persuade us 
to such a kind of breastplate as is not of a right metal, 
that is, a general profession and an honest carriage, in 
this manner. Though it were requisite you should 
have all righteousness, yet what needeth all this ado ? 
God spareth you as a father spareth his children. All 
the people of God are holy : it is not for righteousness 
you shall be saved. 

Ans. We must have sound righteousness, and endea- 
vour of perfection. ' If your righteousness exceed not 
the righteousness of the scribes and pharisees, ye shall 
not enter into the kingdom of heaven,' Mat. v. 20. 
' Though Israel be as the sand of the sea, }'ot a rem- 
nant only shall be saved.' 'Not all that say. Lord, 
Lord, shall enter into the kingdom of heaven,' Rom. 
xi.. Mat. vii. ' Be ye perfect, as your Father in hea- 
ven is perfect,' Mat. vi. 2. Desire and endeavotir to 
follow after it. 

3. If we will enter it, he will break us off by diffi- 
culties, discomforts, distractions, and make us yield 
our weapon as weary. But here the power of Christ, 
the author and finisher of faith, the beginner and per- 
fecter of his own good work, doth carry us on, and 
the seed of God is of such force that it will not let us 
fall to sinning. Secondly, the conscience of God's 
commandment on one hand, and the comfort of his 
acceptance on the other side, do encourage us, so that 
this assault is fnistrate. 

4. Ho sheweth himself a devil indeed, and, by 
aggravating our imperfections, will offer to wrest from 
us the testimony of a good conscience in this wise. 
God's eye is too pure to behold any evil; thou shouldst 
love the Lord thy God with all thy heart, itc. But 
thy best deeds have been sprinkled with filthiness ; 



390 



BAYNE ON EPHESIANS. 



[Chap. VI. 



thy own conscience hath condemned thee in them ; 
God ia greater than thy conscience. The answer is, 
by getting a sound knowledge, how far we are to stand 
upon the righteousness of our courses, of which mark 
these three things : 

First, We do not account of it as able to abide the 
trial of justice, or to stand for our full righteousness 
before God. This we account is dross and dung. 
These things may dismay a papist, they cannot dis- 
may us. 

Secondly, We place the strength of our righteous- 
ness in two things : 

(1.) That it doth testify of our true faith, for a work 
good in any measure doth argue a heart good in some 
measure, for you cannot have a fig of a thistle. Now 
a heart in any measure good doth argue a true faith, 
for that only can purify the heart. 

(2 ) In this that we know they are pleasing unto 
our God, not that they can endure the trial of his 
justice in themselves, but because faith on Christ doth 
cover their imperfections, and therefore are justly ac- 
cepted through grace when the defect is covered, they 
being not so much ours, as the work of the Spirit (Col. 
i. 11, 'Strengthened with all might through his power 
unto all patience,' &c.), the wants set aside. 

Now we shall strongly hold this part of our armour 
if we exercise these things. (1.) Labour to give obe- 
dience of faith in the least things, for there must be 
preciseness in keeping God's commandments, and we 
must count nothing little that he eommandeth. Solo- 
mon will have us keep his precepts as the sight of our 
eye, Prov. vii. 2. 

And little sins lived in will make way to greater. 
Men grow from stealing pins to points, from points to 
pounds. 

(2.) We must renew daily a sorrow for our ordi- 
nary and smaller ofi'ences ; for, though it be the weak- 
ness of the stomach that is able to bear with nothing 
that is a little offensive to it, yet it is a blessed frame 
of the soul when it cannot digest the least sin, but is 
ready to turn at it. 

(3.) We must think what secure and comfortable 
courses we have while we keep this purpose and firac- 
tice of a good conscience, and what a bitterness it is 
when we have our consciences accusing for any more 
grievous swerving. The best is when it cometh home 
by weeping cross ; but how woful is the state of the 
soul till repentance be given ! for, as a stomach sur- 
charged, which hath neither vent upward nor down- 
ward, so is a soul clogged with guilt, but wanting 
repentance. Now, then, to speak to the doctrine. We 
that are Christians must all labour to strengthen our- 
selves with the testimony of a good conscience and a 
righteous conversation. Thus Hezekiah walked, doing 
that which was good in the sight of God, neither turned 
on right hand nor left from all that God had com- 
manded. Thus Zechariah and Elizabeth walked, Luke 
i. 6. But we have Paul by precept and practice teach- 



ing the point : Philip, iv. 8, ' Furthermore, brethren, 
whatsoever things are honest, whatsoever things are 
just, whatsoever things- are pure, &c., think on these 
things.' And we may see, first, how his conscience 
did not accuse him for time present : 1 Cor. iv. 3, 
' As touching me I pass little to be judged of you.' 
How he endeavoured for the time to come to keep it 
so : Acts xsiv. 16, ' And herein I endeavour always 
to have a clear conscience toward God and towards 
man.' 

3. That he was not without his exercise of repent- 
ance : ' miserable man that I am,' Kom. vii. This 
will keep us in our daily course, and in the evil hour ; 
whereas, if these be not renewed, we shall come by 
scar. As Judah, going forth without harnessing him- 
self, by renewing this pui-pose, we see how soon he 
was wounded with evil. 

Use 1. This then being the duty of Christians, 
doth rebuke such who either content themselves with 
a false armour, or have none at all. Some there are 
that are good churchmen, honest, righteous, just deal- 
ing men ; but because they lay not a good foundation 
of faith in Jesus Christ, and of repentance from dead 
works, because they care not for the spirit and power 
of godliness ; therefore, brown paper shall as well keep 
out musket shot as this will help them, when the devil 
shall let fly his murdering bullets. Many have none 
at all, but naked breasts shot through already, their 
conscience being able to accuse them, that they have 
lived in profaneness, contempt of God's ordinances, in 
pride, wrath, covetousness, pleasures ; their purposes 
have been to walk after their own hearts' lusts, doing 
that which is good in their own eyes. Instead of sor- 
row never to be repented of, they can tell you they 
were at such a place, where there were frolic, had 
entertainment with sports, &c. Poor thi-alls of the 
devil, that have no armour of God upon them. 

the 2. We must learn our duty, not to run on at 
adventure, but look to these rules. We are all priests 
of God ; we must not go without this breastplate 
enamelled with Urim and Thummim. Wherefore, 
look that our consciences speak with us ; God is 
greater than they ; renew your purposes every day ; 
strike sure covenants with God ; take up the blessed 
exercise of broken hearts ; bewail your daily wants : 
for we should not let a thought which is awrj', no, not 
a dream which savoureth corruption, pass without a 
censure. Job rather sanctified his household on sus- 
picion and jealousy, than neglected matters already 
apparently evil. 

Now followeth the third, which answereth to the 
greaves, or leg-harness : and your feet shod. 

1. For the meaning. Some do construe the preach- 
ing of the gospel of peace, the readiness to confession ; 
but this is rather a fruit of our being shod, than the 
shoeing itself. And this is a more particular thing, 
as which agreeth with times of persecutions, and per- 
sons called to make confession. But all the parts of 



Vek. 10.] 



BAYNE ON EPHESIAN^ 



391 



this armonr agree to all times, and to all persons. 
The sense is, beiiif; shod with such furniture as the 
gospel of peace doth help us to. 

Now, the gospel of peace doth tell us two things 
that make us fully appointed for all adversities : that 
God is, through Christ, a merciful Father, for all eu- 
mity is killed in his cross ; secondly, it doth assure 
us that everything that can befall is made for us : 1 
Cor. iii. 22, 23, ' Whether they be things present, or 
things to come, all are yours, and ye Christ's, and 
Christ God's.' Not life only, but death is ours ; that 
is, is made to serve for our good. So the soul, know- 
ing these things, is harnessed to go in the ways of 
tribulation. Secondly, for the use : it serveth in un- 
dergoing our daily afliictions, for every day hath his 
misery. Secondly, in passing these extraordinary 
evils which shall betide us. Through many afflictions, 
we must look to enter into the kingdom of God, Acts 
xiv. 22 ; as the use of boots and greaves is against all 
roughness of the way, that we may tread on flinty 
paths, or thorns, and that without taking hurt. 

Obj. 1. Now, the devil will first labour to keep us 
from seeking after this peace, by lulling us asleep with 
a false peace, as this : If God did not love thee, thou 
shouldst not thus prosper ; thou hast no troubles, 
nothing but peace shall follow thee. But we must 
learn to distinguish between a true and false peace. 

First, This is grounded on no outward thing, but 
on forgiveness of sin, Rom. v. 1, ' Then, being justi- 
, fied by faith, we have peace towards God through 
* Jesus Christ.' This is brought to us, and applied by 
the gospel, by prayer, the gospel of peace : Philip, iv. 
6, ' Be nothing careful, but in all things let your re- 
quests be shewed to God, in prayer and supplication.' 
Now, the worldling's peace is so much the greater, the 
less the gospel is preached to him ; for this light will 
not let him sleep, and for wading to it by prayer, by 
believing the mercy of God, and promise that all things 
shall work for his good, he knoweth not what these 
things mean. 

Secondly, The devil will tell us, that have our part 
in this peace, ' There is no peace to the wicked,' Isa. 
xlviii. 22. 

Obj. 2. Thou hast much wickedness, which God 
cannot but hate. 

Aiis. The wicked, who is not justified through faith, 
can have no peace ; but Christ hath covered mine im- 
perfections. 

Obj. 8. Thirdly, Thou never knewest what trouble 
meant, till thou earnest to this gospel. Since, thy 
own heart, men, spiritual wickednesses, thine own 
friends have hated thee. 

Ans. John xvi. 2, They shall excommunicate }-ou, 
&c. This peace standeth with all kind of disturbance. 
As the weather freezing never so eagerly, a man well 
booted and appointed in that kind may ride as warm 
as wool, so a man shod with this may be quiet in the 
midst of disquietness ; for this is his peace, in having 



our minds prepared with knowledge of our peace which 
the gospel revealeth, not that he shall not have evil 
many ways, but that God's mercy shall not be taken 
from him, and that all of them shall work together to 
his good. 

Obj. 4. Fourthly, Satan will say, God is angry with 
you, which the efl'ects do testify. 

Alls. By distinguishing anger, as thus : anger and 
love stand together in parents ; the more they love, 
the more they are moved at the dangerous courses of 
their children. Therefore it followeth not ; God is 
angry, therefore he loveth thee not ; therefore this or 
that shall hurt thee. Now for the fourth thing, how 
we may preserve our peace. 

Alls. First, If ever we knew it, this will help us to 
assure us we have it still ; to remember, the covenant 
of peace with us is an eternal covenant ; not for a 
day, but for ever : Ps. liv. 10, For the mountains 
shall move, &c., but my mercy shall not depart from 
thee, neither shall my covenant of peace fall away, 
saith the Lord ; I have compassion on thee. The 
whole chapter to this purpose. And Christ saith, the 
world cannot take away this peace from us. If there- 
fore seem it otherwise, it is but hid in a cloud for a 
season. 

(2.) Secondly, If we will keep this peace, we must 
not judge according to sense, but righteous judgment; 
we must control our sense by sanctified reason, which 
assureth that all things are for good to us. When 
here below there are pitchy clouds, storms, and such 
like impressions of the air, the starry firmament hath 
no change, the sun hath the same brightness when it 
is hidden from us that it hath when it shineth most 
gloriously ; so when wo alter, and there is nothing but 
thunder, lightning, and storms in our sky, God is the 
same, the faithful mercies of the covenant are not 
changed. 

(3.) Thirdly, We must, if our souls be out a httle, 
school them, as David doth : Ps. xhi., ' Why art thou 
cast down my soul ? and why art thou so disquieted 
within me ?' There is an art of rocking the soul, and 
stilling it if out of quiet ; the Lord teach it us ! 

Now for the doctrine. We see how we are to 
strengthen ourselves with learning the doctrine of our 
peace through Christ. Paul was thus shod : Rom. 
viii. 38, ' I am persuaded, nothing shall separate me 
from the love of God.' ' All things, I know, work 
together for the good of them that are beloved of God,' 
Rom. viii. 28. And this furniture made him go such 
hard ways cheerfully, in which showers of afflictions 
did fall as thick as hailstones. The church in the 
Canticles vii. 1 is commended, that her steps in these 
shoes are comely. This doth make God's children, 
though not in the letter, yet in some sort, tread upon 
the adder, basilisk, shake off vipers, and receive no 
hurt ; whereas, if the feet be bared a little with the 
absence of this (in sense or faith), anything smarteth 
sore on us : Job xiii. 14, ' Wherefore do I take my 



39^ 



BATNE OX EPHESIANS. 



[Chap. VI. 



flesh in my teeth ?' and vi. 3, ' Therefore, now my 
words are swallowed up.' Hezekiah, seeing God like 
a lion, his peace somewhat cloaded, chattered like a 
crane. 

Use 1. Wherefore, we being to get ourselves thus 
fenced against the craggedness of the way, how are 
they to be blamed that never labour to have part in 
this peace which the gospel bringeth ! They would 
be loath not to provide their bodies against weather, 
and difficulties of the way they go, but their souls 
they care not for. But look, as it is pitiful with one 
that goeth upon sharp flints barefoot, &c., or amongst 
the thorns and bushes, so as the blood trickleth down 
at every step, so pitiful shall thy naked soul be when 
adversity shall meet thee, if thou be not fenced with 
this knowledge of peace, through Jesus Christ. 

Use 2. Secondly, We must labom- to see this our 
peace. Oh that we knew these things concerning our 
peace ! What could hurt ? If the sting be pulled 
forth of an adder, we may play with it in our bosom. 
If we know everything is for our good, as Job saith, 
we may laugh when destruction comes. Above all 
things, have a care that it be a sound peace, for there 
is in nature and bodies a double sleep ; one sick, 
another sound. Now, it is seen in the wakening. 
For sick sleep maketh us, when we awake, so much 
the more sick ; the other strengtheneth us. So peace 
is the soul's sleep. Now, if thy peace be not sound, 
when God shall waken thy conscience, the more thou 
hast slept, the more shall thy gi-iefs be increased ; nay, 
nothing shall sting thee more than thy peace. Woe 
to thee that art at peace ; but if thou art quiet, by 
knowing the doctrine of peace, by the gospel, then it 
shall refresh and strengthen thee. 

Now follows the fourth thing, the shield of faith. 
First, we handle it generally, in order as before. 
Secondly, particularly, from the circumstances. Fu-st, 
the manner of exhorting : above all thiiir/s. Secondly, 
the commendation of it : that it can quench all the 
fieni dait.t, &c. First, the thing here meant is, a true 
lively faith, laying hold on Christ for justification, and 
in the rest of God's word and special promises, for the 
passing of this present life. For not only faith on 
Christ, but on the special promises of God, is neces- 
sary for us, not that these are two several kinds of 
faith, but one employed diversely ; as the soul in man 
working in the several faculties of nature, is not three 
souls, but one, exercising three diverse functions. 
Secondly, for the use of faith, it serveth not only to 
justify us, but to make us endure in all afflictions, 
without making haste. The just liveth, in time of his 
afflictions, by faith. He that believeth maketh not 
haste. 2. It doth work in us, and guide the course 
of our obedience : Rom. i. 5, ' To the obedience of 
faith,' not only in believing the gospel, but the other 
word of command and promise. 3. It doth prevail 
against all enemies. ' This is the victory that over- 
cometh the world, even our feith,' 1 John v. 4. The 



use shall be more particularly branched out hereafter. 
Thirdly, we must mark how the devil doth practise 
against us in this point. 1. He will labour to put 
upon us, and serve us with a counterfeit faith. 

Ohj. 1. You believe that God is merciful, and sent 
his Son to be the Saviour of mankind ; you mean 
well, and have good hope to God-ward ; that is 
enough. He that believeth shall be saved, Mark svi. 
6. And all that can be said for the popish faith may 
be brought hither. 

Ans. That faith that saveth us must work by love, 
Gal. V. 6. It must purge our hearts : Acts xv. 9, 
' And he put no difl'erence between us and them, after 
that by faith he had purified their hearts.' It must 
make us to know Christ hath given himself for us : 
Gal. ii. 20, ' Thus I live, yet not I now, but Christ 
liveth in me : and in that I now live, I live by the 
faith in the Son of God, who hath loved me, and given 
himself for me.' And bring Christ into our hearts : 
Eph. iii. 17, ' That Christ may dwell in your hearts 
by faith ; that ye, bemg rooted and grounded in 
love,' etc. 

Now, to have a faith without good works, a knowledge 
only of a Saviour given to mankind, this will profit 
nothing : James ii. 14, ' What availeth it, my breth- 
ren, though a man say he hath faith, when he hath no 
works ? can the faith save him ?' &c. 

Ohj. 2. Secondly, He will labour to wrest our faith 
from us, more violently or craftily ; the first, in this 
wise, Simon Magus believed. Acts viii. 11, Herod, &c. 
Faith in temporisers doth not avaU them ; that faith 
is no better, for they have'done many things, had joy, 
kept the apostle's company, and gone as far as thou. 

Ans. 1. We must bear off this blow, by learning 
to distinguish true faith from false faith, by four 
things : (1.) For the nature of it, true faith doth 
apply Christ in particular, and saith, with Paul and 
Thomas, ' My Lord and my God ;' ' Who hath loved 
me, and given himself for me.' (2.) Secondly, It 
doth increase in the ministry of the word and prayer, 
which did as God's instraments beget it. Now false 
presumptions are careless of these helps. (3.) Thirdly, 
It is perfected and groweth up through temptations, 
wrestling with doubting fears. For if otir faith be a 
true fruit of the Spirit, our lust will fight against it, 
though we outgrow these things in process of time. 
And, therefore, it is to marked, that aU other faiths 
the devil never sifteth them, for either they are such 
as will not perfect the parties, as lusts, temptations, 
&c., or else such as are his own coin, bearing his 
inscription, as for example carnal presumption, and 
therefore he letteth them pass for cuiTent. (-1.) 
Lastly, A true faith is seen by this effect, it purgeth 
the heart, so that it doth not retain the love of any 
sin, wherein it hateth to be reformed ; the others 
come short, as Herod's did reach to many things, but 
not to leave his Herodias. 

Secondly, The devil will thus shake our faith ; true 



Ver 10.] 



BAYNE ON EPHESIANS. 



393 



faith is with many fruits, James ii. ; is accompanied 
with joy, 1 Pet. i. 8 ; ' believiii;; we rejoice with joy 
unspeakable and glorious.' Without doubting, Abra- 
ham doubted not, Rom. iv. 20, neither did he doubt 
of the promise, Ac. Now thou hast no fruits, thon 
art without feeling comfort, full of doubting. 

Alls. We must examine whether we have any fruits 
of faith upon us, or none appearing. If we have few 
fruits, it argueth a weak faith ; not that there is no 
faith, dead trees have not any fruit at all upon them. 
If we have none, it must bo considered, whether it 
was 80 always with us, or by occasion of some fall, 
having before been otherwise. Now, if in the first 
kind, it is plain we never had a true faith ; if in the 
latter, it argueth faith is in a swoon, or as a tree in 
the nipping frost of winter. 2. For sense of joy we 
must know, that it is a fruit may be severed from 
faith ; as in Christ, whose belief was firm, yet all com- 
fort eclipsed, as in that speech, ' My God, my God, 
why hast thou forsaken me ?' And the rejoicing of 
faith is chiefly dispensed in three seasons : either in 
the first breeding of a Christian, that the joints of him 
may be knit the stronger ; or after great temptations 
outwrestled, that the broken bones may be comforted ; 
or in times of persecution and martyrdom, that we 
may be heartened in it to constant suflering. Wit- 
ness oar rejoicing in Christ Jesus daily. 

Obj. 4. The devil will say, true faith groweth from 
faith to faith, Rom. i. 17. Grace is like a grain of 
mustard-seed. Now thy faith hath no growth, nay, 
thou art now more doubting than thou hast been. 

Am. True faith groweth, it is true, with these limi- 
tations : First, That it is not felt in him always in 
whom it groweth. 2. It doth not grow in all times, 
it may decrease in some degree ; the meaning thereof 
is, that the grace which is in the end shall be more 
than at the beginning, shall have his growth. Now, 
if the devil saith to any believer. Thy faith never had, 
nor shall have, any growth, the conscience may easily 
answer it. Faith hath two seasons, one of peace and 
building it healthfully, the other of temptations. In 
the first it gi'oweth, and often is discerned by him in 
whom it is. 2. It is in temptations. Now these are 
of two sorts. First, Such in which faith is exer- 
cised, and maketh resistance, as in outward crosses. 
Secondly, Fears, doubting of his pardon, gripes of 
conscience. Thirdly, Laws of evil, that play the 
Lord of misrule in our members. Now these (faith 
causing us fly to prayer, seek the word of promise, 
renew repentance), these, I say, faith doth thrive by, 
as there are some growing sicknesses, in which the 
body shooteth out, and when men have been awhile 
exercised they perceive it ; there are other tempta- 
tions of spiritual slumber, whether the heart be half- 
waking, or by some grievous sin fallen into a dead 
sleep. In these, faith may be diminished, as the 
Holy Ghost saith of their love, they had lost some 
degrees. 



Obj. 5. The devil will tell na, where there is true 
faith, there the word is powerful and profitable : 
1 Thes. ii. 18, ' The word is efl'ectual in you that 
believe ;' Heb. iv. 8, the word did not profit, where 
there is no faith to mingle it with. But thou seest 
not the word's power, and dost not profit by it. 

Alls. The inefliciency of the word is twofold : 
simple, when it hath no saving work ; or preparative, 
when it is said to work nothing as it should, as we 
desire, as we sometime have felt it. 

Now the first standeth not with faith, the latter 
doth ; as for example, putaquavifn> into a dead man's 
mouth, and all the restoratives that may be, they do 
nothing with him ; but give food, or restoratives to a 
man in a dropsy, or consumption, though he still walk 
weakly, and have no appetite before, and hath flash- 
ing after, and qualms riding over the stomach, yet he 
is preserved by them ; now we say, things do no 
good when they do not so healthsomely nourish, as 
they use in sound bodies. Now this latter is the 
estate of a Christian soul, not the former ; he may 
answer, therefore, by denying the second part of the 
reason, it is effectual, though it do work nothing with 
him as he hath known it. 

Obj. 6. The devil will thus suggest to thy con- 
science. If ever thou didst truly believe, God would 
hear thy prayer ; but thou askest, and receivest not. 

Alls. The form of the reason is naught, as which 
runneth from hearing to receiving. The answer is, 
We must distinguish betwixt hearing, and sif/nifyiiig 
that ire are heard by the efl'ect. The first (in lawful 
things asked in the name of Jesus, John xvi. 23) is 
always, the second not always. For God, when he 
heareth, often maketh as if ho heard not, nay, as if he 
were contrarily minded : Lam. iii. 44, ' Thou hast 
covered thyself as with a cloud, that our prayer should 
not pass through ;' that is, thou seemest so in efl'ect. 
David, ' How long wilt thou smoke against prayer,' 
Ac, ' open thy ears.' Daniel x., God made him see 
he heard him a good space after, yet he did hear him 
from the first request. This then is the state of God's 
people. But God when he hears doth make as though 
he did not hear, yea, were turned from them and their 
prayers in displeasure. 

Obj. 7. Seventhly, True faith faileth not ; thine 
doth often fail, and thou art so weak, thou seest thon 
canst not hold out. 

Alls. And the truth is, the best faith tried long 
will limp a little: Ps. cxvi. 10, 11, 'I said in my 
fear, all men are liars,' &e. ; 1 Sam. xxvii. 1, 'And 
David said in his heart, I shall one day perish by the 
hand of Saul,' &c. ; ' Is it not better for me that I 
save myself in the land of the Philistines ?' &c. And 
we by experience find, that often through unbelief 
and impatiency we yield the buckler, and leave awhile 
clasping that promise which only can relieve us. But 
the answer is, by learning what it is to have true faith 
fail ; there is a doable failing, one of the grace, another 



394 



BAYNE ON EPHESIANS. 



[Chap. VI. 



of the work. Now this latter, the work, may cease, 
while faith doth not fail, as Luke xxii. 82, ' But I have 
prayed for thee that thy faith fail not.' Yet compared 
with the end, Peter's confession, which was the work 
of faith, failed in his mouth, and yet the grace was 
safe in his heart, for Christ was heard in that he 
prayed for. So that if the reason be thus fi-amed, 
that faith which faUeth in the work is a false faith, 
this is a false sentence. If he say to me, Thine faileth 
in the grace, it is falsely spoken to a true believer, to 
make his grace extinct when the work faileth, for we 
might as well say a man is dead when he sleepeth. 
And for his threatening that it shall fail, we must 
remember, that hell gates shall not prevail. He hath 
prayed, &c. 

Obj. 8. Eighthly, The devil he will from sense and 
reason weaken our belief. Thus he kept Sarah in un- 
belief, Gen. xviii. 12 ; she laughed because the thing 
spoken was against reason. 

Ans. For answer whereof, we must know, ' They are 
blessed that believe and see not,' John xx. 29 ; that 
' we walk by faith, not by sight.' Again, Heb. si. 1, 
' Faith is the evidence of things not seen.' We must 
therefore shake hands with this following sense and 
reason, if we will make way to belief. 

Lastly, The devil will muster many troubles against 
us, and thus labour to shake our faith, Luke xxii. 31. 
He winnowed Peter's faith, by bringing him into jeo- 
pardy of his life. So when many believe, he stirs the 
tongues of naughty ones to whip them. If God give 
leave, he crosseth them in their substance, and other- 
wise. Not that he playeth so small games as to blot 
their name, or careth for their money; but he shooteth 
at this, to unsettle them in the way of faith, which 
they have entered. But we must resist thus, by 
getting knowledge that Christ will not let our smoking 
wick be put out ; that these things shall work to our 
good, Kom. viii. 28. Ay, but we feel the contrary, 
they work so upon us. 

Ans. He that beareth a torch seemeth to put out 
the light for a season, yet it maketh it bum more 
clearly. The shaking of trees maketh them root 
deeper. Secondly, by learning the means of holding 
our faith, which follow. These are his more violent 
practices, wresting of our faith from us ; now his more 
subtle sleights are, his making us to presume on out- 
ward help, and withdrawing our hearts by them. 
Thus, 2 Chron. xvi. 7, he did prevail against Asa ; 
for when he seeth us hold the rock wherein we are 
safe from him, he will set before us other things, suit- 
able to our corrupt natures ; knowing that so much as 
we come to lean on these, so much we come to leave 
our God. Thus he holdeth out that our lady, 
St Peter, and Paul, in the Romish church ; and by 
the creature, withdraweth the hearts of the people 
from their Creator. In which and other like prac- 
tices, the devil is like a fowler, that hath calls so like 
the natural notes, that birds come unto them ; so 



these speak our mother tongue, and have a note so 
liking to the reason and sense of us, that we cannot 
hear it but we are ready to flee unto it. But we must 
prevent this mischief by Christian caution. The 
devil's exchange will prove robbery, we shall change 
a rock for a splitted reed, which will hurt us in the 
end. He that leaveth his God, forsaketh his mercy : 
Jonah ii. 8, ' They that wait upon lying vanities for- 
sake their own mercy.' Again, Jer. xvii. 5, ' Cursed 
is he that maketh flesh his arm,' tnisting in anj' out- 
ward thing. Secondly, we must know that these things 
cannot do aught for us further than the Lord of hosts 
shall command them. He useth them at pleasure : 
' The horse and chariot is prepared, but victory is 
from the God of battle.' ' Many seek the face of the 
judge, but judgment is from the Lord.' Men rise up 
early, but God builds the city. We may use meat 
and medicine, but God is our life, and length of onr 
days. And it is seen, the swift hath not the race, the 
wise wanteth bread. 

Secondly, The devil will labour to supplant our faith 
by indirect ways, leading to a release, and seeming to 
put an end to our evils. For seeing that we are weary 
in enduring, and would fain see rest from troubles, he 
then will open postern doors, in direct ways of deliver- 
ance. Like fowlers, when all is hard frost and snow, 
they shew meat, that birds sharply set may flee on 
murder. Thus Sarah : Gen. xvi. 2, ' And Sarah said, 
Behold, now the Lord hath restrained me from child- 
bearing, I pray thee go in unto my maid, it may be 
that I shall receive a child by her.' David : 1 Sam. 
sxvii. 1 , ' Is it not better for me that I save myself in 
the land of the Philistines?' &c. Christ: Mat. iv., 
' Command these stones to be made bread,' by miracle, 
now thou art hungry. We must therefore take heed 
that we often think on that in Isaiah, ' He that believeth 
maketh not haste.' And consider again, that the ease 
of such means is like a draught of drink to a hot ague, 
it maketh the fire burn worse after. Your issue in 
this kind is but breaking the jail, which maketh us 
subject to double punishment. 

Now foUoweth the fourth consideration, how we 
may keep our faith against all assaults, and increase 
it. First, by expelling self-confidence and unbelief; 
secondly, by considerations that lead directly to the 
strengthening of our faith ; thirdly, rules of either. 

First, He that will believe, must deny all trust in 
his own wisdom, for self-confidence is a choke-weed 
of belief: Prov. iii. 5, ' Trust in the Lord with all thy 
heart, and lean not on thy own wisdom.' ' We are 
the circumcision, who have no confidence in the flesh, 
but rejoice in Christ Jesus.' And as we can grow 
down, denying our wisdom and all strength we can 
make, so shall faith in our great God grow up. 

Secondly, We must strike at unbelief with the sword 
of the Spirit, taking up ourselves for halting, with such 
like places as these : Heb. x., ' Now the just shall live 
by faith ; but if any withdraw himself, my eoul shall 



Ver. 10.] 



BAYNE ON EPHESIANS. 



395 



have no pleasure in him.' As the mnrmaring and un- 
believing Israelites, who would not believe the Lord's 
oath given them, that ho would make them dwell 
in the temporal land Canaan, wore according!}' shut 
out of it ; 80 faithless ones, who believe not God's 
promises concerning the true land of Canaan, the 
heavenly kingdom, shall be barred from entering that 
holy place; see Num. xiv. 29-82. Chewing on such 
words will tame the firccness of unbelief. 

Thirdhj, We must consider the injurious efl'ects 
which this sin dotfi to God and us. For unbehef 
giveth God the lie : 1 John v. 10, ' He that believeth 
not in God, maketh him a liar,' than which, what can 
be more reproachful ? And it doth us all the harm ; 
for nothing could hurt us if this were not : Heb. iii. 10, 
' They could not enter for unbelief.' They were a 
churlish, lewd people, besides other distempers ; but 
this did them the mischief, for it rejecteth the medi- 
cines that would cure us, taken ; and puUeth off God's 
plasters, which lying on would salve our miseries ; 
thus purging out this malignant humour, we shall 
strengthen faith the more commodiously. 

First, By looking up to Christ when we feel our 
faith weak, calling him, the beginner, the finisher, of 
faith in us ; praying him to increase our faith, and to 
help our unbelief: Thou must give it, and work it in 
me, or I cannot have it. A fainting body will taste 
something that is cordial and restorative, and a faint- 
ing soul must bait itself with looking to Jesus, who is 
our cordial, and restorative, and everything. Again, 
we must consider whom we trust, for this will streng- 
then belief; it is not with God as with man, who is 
better known often than trusted. The mother of our 
unbelief is the ignorance of the affectionate knowledge 
of God : Ps. ix., ' Those that know thee will trust in 
thee.' This confirmed Paul in faith, because he knew 
him he trusted to : 2 Tim. i. 12, ' For I know whom 
I have believed,' &c. ; ' and I know that he is able to 
keep that I have committed unto him, until that day.' 
Now, concerning God, two things must be known : 
first, his power; secondly, his truth, Rom. iv. 21. 
Being fully assured that he which had promised was 
able also to do it, Abraham was thus strengthened, 
Heb. xi. 11 ; Sarah believed, for he was faithful that 
had promised. And, for example, I by faith believe 
my spiritual liberty in Christ, sanetification, my life, 
joy, &c. How should I support myself, when I see 
nothing but thraldom, and sin reigning in me, nothing 
in me but deadness of heart ? 

Ans. Thus: he that hath spoken this to me. Hold 
me, I will set thee free, I will circumcise thy heart, 
wash it, purge it, heal it of all rebellions ; he that 
hath spoken it is God almighty, that giveth being to 
all creatures we see, and that invisible world of spirits ; 
that calleth the things that are not as if they were ; 
that if there were no print of these things in me, can 
increase them gloriously. And as he is able, so he is 
truB and faithful to keep touch, his word being purer 



than silver seven times refined. Thirdly, wo must 
labour to see the preciousness of our faith ; and this 
seen, will make us hold hard ore wo part with it: 
2 Peter i. 3, ' To you which have obtained like pre- 
cious faith with us.' A man that hath great charge, 
his whole state about him, will as soon lose his life as 
part with his treasure. Now, in marking what it doth, 
we shall see how precious it is. For what a grace is 
that which, when we are buffeted with Satan, doth 
make us to stand ; when our weapons are beaten on our 
heads, our prayers less comfortable, when we are laid 
along, doth raise us ; when over-charged with afSic- 
tions, doth still lift our head to Christ our Lord; and 
maketh us say. He is ours, we are his, fire and water 
must not divorce us ! And this for the general hand- 
hng of the verse. 

Now, for the particular. First, from the manner : 
1, above all; 2, the fruit or use of faith, «((/i u-hich 
yon may be able to quench all the fiery darts of the deiil. 

First, then, we hear that above all things we must 
labour after faith, our care must be chiefly about this. 
1 John iii. 23, ' This, then, is his commandment, that 
we believe in the name of his Son Jesus Christ.' This 
is God's commandment wherewith we are charged; for 
nothing is so glorious to God, John iii. 33. It doth 
give God a testimonial as it were of his truth, and 
sealeth that he is true ; and for ourselves, the Holy 
Ghost maketh all our riches to come in of it, James 
ii. 5. The poor God hath chosen to be rich in faith ; 
not only that faith itself is a precious pearl, but 
because that by faith we have those unsearchable 
riches of Christ our Lord ; and the manner of our 
delivery doth shew us plainly what care we must have 
of it. For if we bid a servant buy many things, but 
above all such a thing, he would gather what he should 
be most careful in ; so here, get other things, but above 
all faith. Thus Paul, Gal. ii. 20, < Thus now I Hve 
by the faith,' &c. ; and Heb. xi. All those saints 
pleasing God had this belief towards him. 

Now, then, to the doing of this, we must labour to 
ferret out our unbelief. Secondly, to enkindle and 
renew our dying faith, and increase it. The first we 
shall find these ways : first, mark how we are affected 
to the word of threatening, whether it breed in us fear 
and careful declining of sin : ' If ye hve after the flesh, 
_ye shall die.' If this were believed, we durst as well 
take a bear by the tooth as give the reins to our cor- 
ruptions. Who is so hardy as to thrust his finger into 
the fire ? but we often, though we know nothing, let 
ourselves be carried with lusts through unbelief. 
Secondly, let us mark how we are aflected to the 
promise. We see, because by a civil faith we believe 
man, therefore if we have a man's word for this that 
was desperate, we are glad ; wo seek to get security. 
If we have bonds, we box them up ; we know, when 
they expire, what to challenge by virtue of them. 
Now, for the promise of God, which secureth us of all 
good, temporal and eternal, who inquireth after it, who 



396 



BAYNE ON EPHESIANS. 



[Chap. VI. 



seeketh it in his heart, who rejoiceth in it, who saith, 
I look for such a thing by virtue of such a word my 
God hath spoken '? which argueth we are full of un- 
belief. Thirdly, our resting in means, and leaning 
to them ; for so much as the heart doth rest on the 
creature, it is by sin withdrawn from the Creator. 
But how may we find this ? By marking how it is 
with us three ways : 

First, If we used means as not using them, what 
means soever we had, our fear and trust to God would 
be the same as if we wanted them ; for we would know, 
that further than God did send forth his word, they 
could do nothing. 

Secondly, If we did our duties, and means were 
wanting, we would be confident, still remembering 
that of Jonathan, ' It is all one with God, to save with 
many or with few ;' with small means as great. 

Tliirdhj, When we have things, we would_think little 
of any means, but ascribe all to God's blessing. Now 
we do the contrary to these, for if we have means, 
upon them we are secure ; as a man is friended, he 
hopes to have his cause ended, though judgment is to 
come from the Lord. If the judge himself were made 
for us, and if all means be at hand, we can rest ; we 
are so fledge that till something cross us, the Lord is 
not cloven to, and sought to by us. Again, if this or 
that (requisites in our judgments) cannot be obtained, 
though we were never so diligent, we distrust and sus- 
pect the success, saying that it cannot prove well. 
And again, in the third place, when we have things, 
our afiections do more lively work on this or that, 
which fell out (as men speak) more luckily, than on 
God's blessing, which is all in all. Which sheweth 
our secret resting in the creature. Fourthly, our 
tottering when we are tried. If we did walk, trusting 
on God, we should be like mount Sion, four square 
men, howsoever thrown down, standing firmly, where- 
as the least thing doth unsettle us. Shall God ofler 
to pass his word, yea, give his indenture to me, for 
all good things, shall I not look after it 1 the points 
of our hearts still turned to the power, goodness, 
faithfulness of our God, which was and is the matter 
of our confidence. If weather fail a while, men are as 
if God would quite forget them ; if doings do decay, 
such a world for taking they have not known the like ; 
if crosses overtake us, we are at our wits' ends. He 
that hath crutches, if he lean not on them walking, 
take away his cratches, he walketh still ; but take 
away a cripple's crutches, that goeth on them, and he 
Cometh to the ground presently. So if we did not, like 
to cripples, lean on these things, we should not be so 
easily thrown down in their removal ; so the impatient 
breaking off in holding the promise, the double dili- 
gence and excessive care : Mat. vi. 3, ' Shall he not 
do much more for you, ye of little faith ?' The 
shifts and sinful courses which men admit to thrive 
by, all prove that there is not right faith in us towards 
God. 



Now the cure of this is, by being displeased with 
ourselves, taking up our souls in this manner. If the 
king or a great man should threaten me, would I not 
be afraid, and careful to decline their wrath ! Shall 
my God threaten me, and I be secure and careless ! 
If I have a man's word or bond that is of worth, I 
write upon the matter as if I had it. Shall I not joy- 
fully rest in the word, seal, and oath of my God ! If 
a man of worth should be asked a pawn, and not 
credited on his word, he would take it in evil part ; 
what a shame is it that I will not believe God further 
than I have his caution. If I would not trust a man 
for a few pence, would I trust him for pounds ? Can- 
not I trust God for the things of this life, and do I say 
truly that I trust him for life everlasting? With such 
reasoning, a man must make that sin loathsome to his 
soul, and then seeing himself a mass of unbelief, must 
look unto Christ, and call to him, as the author and 
finisher of faith; must cry, Lord, help my unbeHef; 
must set the promises before him, and chain himself 
fast to the meditation of them. 

Use 1. Seeing, then, we should give such diligence 
this way, how are they then to be blamed, that seek 
not after it, lying in unbelief ! How are others to be 
taxed, who, though they have faith, never awake them- 
selves to lay hold of God, which the prophet bewail- 
eth : Isa. Isiv. 7, ' There is none that stirreth up 
himself,' &c. 

Use 2. And it doth teach us our duty, even to live 
the life of faith in all things, even in regard of natural 
actions and civil, to see Christ move us in them. In 
feeding, to labour to hold Chi-ist by faith, that his 
Spirit may teach us to eat and drink to his glory, that 
is, with fear, thankfulness, sobriety, remembering of 
our duty, which we are after to perform. If we go 
hither or thither, we must do it by faith, seeing we 
move in God, and he is the keeper of our outgoings 
and incomings. If we sleep, we must not only con- 
sider fumes ascending, which cause, but the promise 
of God that giveth sleep to his beloved ; yea, we must 
apprehend God as our life, and length of our days, 
not resting in temperaments and constitutions. 

The second thing to be marked is the commenda- 
tions of faith, teaching us what force is in faith to 
keep us against all assaults of the devil. ' We are 
kept by the power of God through faith to salvation,' 
1 Peter i. 5. This one is as all the rest, and therefore 
is called ' our victory, which overcometh the world,' 
1 John V. 4. And it is so mighty that the powers of 
hell cannot prevail against it. 

Now, for the fuller understanding, yon must know 
what is meant hjjiery darts ; secondly, how faith doth 
extinguish them. It is a borrowed speech from 
poisoned darts, which venom and cause fiery heat in 
the person they enter ; so all those courses whereby 
Satan sendeth scorching heat into the soul are noted 
by them. These are either terrors apprehending a 
wrath, which is a fire that drinketh the spirit, as Job 



Ver. 10.] 



BATNE ON EPHESIANS. 



397 



epeaketh, and Paul, 2 Cor. vii. 5. Fightings without, 
terrors within, we had no rest; or sinful lusts which 
ho doth wreath a-ijainst ns, which are as firo, James 
iii., fire of hell, Job xxxi. Adultery a firo burning 
to destruction ; or outward calamities and persecutions, 
which are called heats and fiery trials. Now faith 
doth quench these after a double manner, sometime 
not letting them enter, but doth latch them, that they 
do fall off without piercing us. Thus Paul, Rom. 
vii., when the law came, saw his cnrsedness, 2 Cor. 
vii. 2, had inward terrors, the devil likewise did buffet 
him with sinful suggestions, 2 Cor. xii. He had 
troubles as thick as hailstones following him, yet this 
prevailed not against him, because he kept the faith. 
Peter, Luke xxii., had the dart stuck in him a while, 
but faith did renew repentance, and healed him, mak- 
ing the poison of sin a treacle. Heb. xi. 3i, by faith 
the saints endured all affliction, yea, quenched the tire, 
yea, chose them before release. And we see by ex- 
perience, that when the devil doth lighten about us 
with the wildfire of lusts, templing us to them, that 
when we look to Christ, as who hath dissolved the 
power of Satan, who hath crucified the power of them, 
and said, they shall not reign over us, this doth slake 
the fire. Again, when fears assault us, coming to 
peace in Christ, we are saved ; when troubles come, 
faith maketh us live like the bush in the fire, without 
burning. 

Use 1. Wherefore this must first teach us how 
wretched their estate is who believe not, who have not 
their minds and hearts so ^vrought towards Christ, 
that his Spirit hath made them new creatures ; they 
that have not this faith, lie open to all the assaults of 
the devil. He that believeth not, God's wrath is on 
him, the fiery darts stick in him. 

Use 2. Secondly, It must teach us to seek after 
this, for God thus highly praiseth it, that knowing 
the worth of it, we may labour after it. If enemies 
did besiege us, were it not well with him that were 
locked up in a tower invincible ? So when death and 
enmity cometh against us, this faith doth lock us in 
God's faithfulness, mercy, and power, that nothing 
can hurt us. 

Use 3. That faith hath this effect is a notable dis- 
suasive from ever embracing this popish faith, the 
which is severed from all affiance, and which a man 
may have (by their own confession) and be wounded 
with despair, and be full of all deadly sin. Their 
faith, therefore, is a wicked shield, it is so far from 
defending us from all the fiery darts of the devil, 
that a man may have it, and be an incarnate 
devil. 

Now followeth hope, for salvation is here put for 
hope of it, the thing hoped for, for the hope itself. 
For thus it is construed, 1 Thcs. v. 8. First, there- 
fore, it may be asked, 'Wliat hope this is? Ans. Not 
only hope of salvation, which shall be in the last day, 
bat of all temporal deliverance from evil. And it may 



be described, a certain expecting to attain everything 
faith beheveth, grounded only on God's grace. 

The proper work of hope is to make us expect, 
which is to bo marked. For, measuring the word by 
our common acception, and distinguishing it from the 
expectance in heaven, it is one ground (amongst 
others) of the papists' errors, whereas expectation in 
the hfo to come differeth not from hope, in that it is 
certain expectation (Rom. viii. 15, Philip, i. 20, I 
certainly look for and hope), but in this. 

First, That our expectation here is grounded in 
faith, that in sight ; this accompanied with grief, that 
without any difficulty. 

Secondly, It is a certain expecting, not in itself, but 
never failing the part>' which hopeth, aXriSmfii. Which 
must be understood, not as if we were certain in his 
sense, but in the event. The reason is, because hope 
hangeth on faith, which in that it beheveth is certain. 
If the pin be sure, that which hangeth on it cannot fall. 

Thirdly, The object is not strictly eternal life, but 
all the good things, temporal and eternal, which faith 
believeth. 

Lastly, The means on which hope leaneth is hero 
set down, God's grace. ' Trust perfectly ' (the word 
is hope) ' on the grace of God in Christ,' 1 Peter i. 13. 
Not parting stakes, half on grace, half on works. 
Again, hope expecteth so to obtain as faith believeth, 
but faith believeth through the word of promise, not 
through working. Gal. iii. 3. A person, so soon aa 
he is a true convert, hath hope as well as love, though 
he hath no works as yet ; neither can a house be 
built, and a foundation be laid afterward. Besides, 
if be should die on his conversion, and being received 
though he had done no good works, he should be 
saved according to hope. And this error hath three 
things which occasion it. They conceive that works 
are partial causes of our salvation, with mercy, be- 
cause the Scriptures use such conditional speeches, 
' If you mortify the deeds of the flesh, ye shall live,' 
&c. But these conditions are spoken to parties 
already now believing, and are conditions that follow, 
not causes going before an heir of salvation. If we 
say to our children. Be good children, ply your books, 
you shall be my heir ; who would gather that going 
to school is the cause of inheritance ? Secondly, they 
distinguish not betwixt that which helpeth hope, and 
that which erecteth it to hope, from that on which it 
dependeth in hoping ; but these are far difl'erent. If 
the stomach be well, that neither fumes nor distilla- 
tions trouble, the eye seeth clearly, yet the eye doth 
not depend on the stomach as the means of seeing ; 
so if the conscience be not surcharged (fume not np 
accusations, fears, itc), the eye of the soul seeth 
clearly, which we may term hope. Yet it doth not 
depend on the goodness of the conscience as the cause 
why it hopeth. And hence it is that they abuse 
Scripture, which shew the cheery hoping of a good 
conscience, as if they proved that our hope expecteth 



398 



BAYNE ON EPHESIAXS. 



[Chap. VI. 



as well by works as mercy to attain that we look for. 
Thirdly, They consider not that these are such theo- 
logical virtues as are appropriated to God, and are in 
no way communicable with the creature. Why, you 
will say, love is so too, yet we may love the creature; 
thankfulness, yet we may thank the creature. 

Ans. It may be said we love not absolutely, but in 
and for God, and after a sort love God in the creature, 
as he loving us (so far as his work) loveth himself in 
us ; but the reason is not alike of these. For, there- 
fore, we love the creature, and give thanks, because 
there is in them matter of love and thanksgiving ; but 
there is no matter to ground hope on in the creature. 
Psalm cviii., ' Give us help against trouble, for vain is 
the help of man ;' Ps. cxxvii., ' It is in vain to rise 
early,' &c.; Ps. cxlvi. 3, 'There is no help in princes.' 
Why, may one say, hath not God put vii'tue in crea- 
tures to do thus, and thus ; as in a horse to carry one, 
in a medicine to heal one ? 

Ans. He hath, but yet the exercise of this power, 
he keepeth in dependence on himself; and cannot be 
further, than he pleaseth to put forth. For till he, 
who is the Lord of hosts, beckon, send forth his word, 
as Ps. cvii., and give them their moving, they can do 
nothing. As, I have power to go to such a place ; yet 
God maketh me in it to depend on his pleasure : James 
iv., ' I will do this, &a., if God will.' 

Now the use of this helmet is, first, to strengthen 
faith ; which is the principal and first thing in the new 
creature, as the helmet covereth the head of the body. 
But faith, you will say, breedeth hope ; yet hope is such 
a daughter, as is a staff to her aged mother. Secondly, 
it doth repel the battery of our daily distresses, and 
impressions of despair. ' I had fainted, had I not 
looked to see the goodness of the Lord in the land of 
the living.' For hope that God will send strength, 
and give issue, do so hold up the chin that we sink not 
in deep waters. For the third thing, the devil doth 
seek many ways to disfurnish us of this munition. 

ObJ. 1. First, by putting us off with hope that will 
not serve, false, vain hopes, wicked hopes ; such as 
are the presumptions of many, who by their honest 
lives, who with saying, Lord, have mercy on us, though 
they lie in ignorance, and the lust of ignorance, yet 
saj', they have good hopes. 

Ans. These are wicked hopes, and to hope upon 
vain grounds : as on this, that God hath blessed us 
with outward things ; that therefore we are in his 
favour. But all our hope must be brought to this 
touch-stone : 1 John iii., ' He that hath this hopepurg- 
eth himself, even as he is pure.' He that hath true hope 
towards God, will be careful to cleanse out all corrup- 
tion of flesh and spirit, which are displeasing to God. If 
we hope to have any good from man, we will be care- 
ful not to incur his displeasure, do that which he de- 
sireth. Whosoever nourisheth hopes from God, will 
not live in sin, which God hateth. 

Obj. 2. Secondly, If we hope, the devil will labour 



many ways to break it off, by pleading against us our 
unworthiness. If thy conscience did not tell thee 
thou art thus, then mightest thou have hope, and that 
by cutting the cable, which will make us lose our anchor. 

Ans. There is double unworthiness : one, of an evil 
conscience that lieth in some sin, of which it will not 
be reformed ; another, unworthiness of a good con- 
science, which desireth and endeavoureth to be dis- 
burdened of sin, but cannot, and therefore daily re- 
neweth repentance. Now this unworthiness doth not 
take away hope ; for God doth make good his pro- 
mises, not for our sakes, the house of Israel, but for 
his name's sake : Ezek. xxxvi. 32, ' Be it known unto 
you, I do it not for your sake ;' the zeal of the Lord of 
hosts which he beareth us doth it. He leapeth over 
the mountains of Bether to come to us ; or if he 
stayed on our sufficient dispositions, we might all bid 
our hope farewell. 

Obj. 4. Fourthly, From delay, the devil will shake 
hope : Prov. xiii. 20, ' Hope delayed maketh a sick 
soul.' 

Ans. But we must know, that God's forbearance is 
no quittance. And when these usurers care not how 
much their money runs in a rich man's hands, why 
should we think much to trust our treasure with God, 
who will pay use for time he delayeth ? Again, he doth 
not forslack any fit season, but only waiteth the op- 
portunity ; and examples of delayed hopes, yet cer- 
tainly accomplished at length, may comfort us. Seventy 
years, the returning of God's people from the Baby- 
lonish captivity was rejourned, yet it was fulfilled in 
the season of it. 

Obj. 5. Fifthly, From the greatness of our misery : 
Lam. iii. 18, ' And I said, My strength, and my hope 
is perished from the Lord;' remembering mine afflic- 
tion, my wormwood, and my gall. 

Ans. Not to be moved at present miseries, we must 
first learn wisdom, not to revolve them so much, as to 
be dismayed by them. He that will drink a potion, 
will not roll every drop about his mouth ; and he that 
will go through afflictions, must not demur too deeply 
upon them. Thus Paul looked not at things seen, but 
unseen. The end of the cross must be eyed, or the 
cross will not be endured. Yet we must not, con- 
trarily, run upon foolish lightness, that will not let the 
heart go into any mourning ; this is as dangerous a 
work as despair itself. 2. We must remember that 
hope shews itself, when things are hopeless. Abraham 
' hoped against hope ' : Job xiii. 13, 'If he kill me, 
yet will I trust in him.' Thirdly, when things press 
us most, we are nearest our deliverance. Quuni du- 
plicaniur lateres, venit Moses. 

Obj. 6. Sixthly, Hopes have miscarried, and there- 
fore are not to be trusted to, Philip, i. 25. ' And those 
all through faith obtained a good report, and received 
not the promise,' Heb. xi. 

Ans. To the first, first we may thus answer : reject- 
ing the papists' opinion, that it was human credulity, 



Ver. 10] 



BAYNE ON EPHESIAXS. 



399 



not Christian hope, we may say, that in some sort it 
was fulfilled, though he never was freed ; for God did 
in his first audience give him deliverance from Nero 
for a season, wherein ho might have been beneficial to 
the Philippians. 

Secondly, Hope is twofold: of things heavenly, or 
things earthlj'. Now the latter may miss of us, and 
yet hope remaineth certain, because hope so looketh 
for them, as faith layeth hold of them. Now faith doth 
not apprehend them absolutely, but so far forth as they 
shall be good for us. For that place in the Hebrews 
proveth, that all things believed and hoped for are 
not presently received upon death.* It fulloweth not 
tjierefore, that they are fiustrat« ; we dying shall not, 
presently have the things promised concerning the re- 
surrection of the body, yet our faith and hope cannot 
miscarry in it. 

Now, fourthly, the means w hereby we may strengthen 
onr hope. 

1. First, To consider the nature of it, and the pro- 
mise annexed to it. It maketh not ashamed, it shall 
be rejoicing : Prov. xii. 18, ' The hope of the right- 
eous shall be gladness.' 

2. Secondly, The work of it for the present : it doth 
refresh us, and renew our strength : Isa. xl. 31, ' But 
they that wait on the Lord shall renew their strength, 
they shall lift up their wings as the eagle, they shall 
run and not be weary, they shall walk and not faint.' 
If this spirit of hope be in us, we, like a blown bladder, 
sink not in our distresses ; if this be down, we hang 
the wing, and daily use of it should make us studiously 
maintain and increase it. Thirdly, to think how we 
do in earthly things : we will wait upon things uncer- 
tain, dead men's shoes, attend persons early and late 
for a good issue in some suit, buy reversions, and re- 
spect them, though never like to fall in our time. Who 
is great like our God ? Shall we not attend his 
leisure ? What is precious like grace ? Shall we not 
wait on it ? Thus, James v. 7, from that the husband- 
man doth in earthly things, doth teach ns onr duty of 
patient expecting things heavenly. Fourthly, it will 
confirm us to remember experiences fore-passed, the 
precedents of good hope, how God hath made those 
partakers of their hopes whom he seemed to have put 
out of his sight ; David, his people in Babylon, &c. 
So to think how sweet they shall be to us when they 
come ! Hope, when it cometh, is a tree of life, Prov. 
xiii. 12. 

Doct. Now, then, the doctrine of this, that Chris- 
tians, by the grace of hope, must strengthen them- 
selves in their conflicting days. If we want good 
things spiritual, we must walk by hope ; looking to 
him, who hath said, we shall want nothing that is good. 
If in adversity, we must hope to have a good issue out 
of it, our lives must be passed in looking for our full 
deliverance which shall be revealed in the last time. 
Thus, Ps. cxxiii., ' Our eyes are to thee as the eyes of 
* Qu. 'faith'?— Ed. 



a handmaid to her mistress, till thou shew mercy on 
us ;' Luke ii. 25, Simeon was ' a just man, looking for 
the consolation of Israel.' Thus Paul in his crosses 
had this hope : Philip, iii. 20, ' But our conversation 
is in heaven, whence we look for the Saviour,' &c. ; he 
conversed, looking for his everlasting glory. This is 
our anchor : without it, our lives would be tossed with 
the billows and surges of our manifold temptations ; 
especially we must remember to weigh this anchor in 
a safe road, for the papists cast it on the sands, even 
on their own worthiness, which maketh their head- 
piece as strong as a helmet of brown paper. 

Use 1. But, alas, we are naked Christians. When 
we are in trouble, we are ready to wish ourselves dead, 
hopeless voices pass from us ; we never look to see it 
otherwise, and our corn (as we say) is shaken with 
evei-y wind for want of this supporter. 

l/.sv 2. We must be exhorted, on the contrary, to wait 
on God : if in troubles, for the issue ; if in want, for 
supply ; if he be absent, when he shall return. This 
hope is a dormant with us, we do not rouse up the 
practice of it. If we send a letter, we look till we 
receive an answer ; we can say, I should hear from 
such a place, &c. Who looketh till God returneth an 
answer of his mind, which he hath often sent to him 
by prayer '? If one sailh, I will be with you to help 
you, or do this or that for you, we look we should 
keep touch accordingly ; if one send us word he will 
be with us, we look and prepare till he cometh ; but 
if God speak, who doth wait ? Though he forewarn 
us of his coming, who doth attend ? We would be 
loath to tell an untruth, &c., but these great things, of 
neglecting faith and hope, we make no conscience of. 
When mint and cummin must be given, the great 
things of the law must not be forgotten. 

Now follows the sword of the Spirit ; so called because 
it is put in our hands, and made mighty through the 
work of this Spirit. 

1. First, That which is here understood hy the word 
of God is, whatsoever out of the wTitten word we have 
by reading and hearing, or what God doth teach us 
by experience, agreeable with that which is in the word 
written. 

2. Secondly, For the use, it is either defensive, 
warding the blows which Satan doth reach us (as Christ 
used. Mat. iv.), or ofl'ensive, it doth strike down the 
darkness and power of sin in us. 

3. Thirdly, The devil doth keep men from this 
sword by excuses ; they are not book learned, have 
not leisure as others to look into such matters : why 
may not men be saved without knowing the word '? 

Ans. ' Search the Scriptures ; for in them ye think 
to have eternal life,' John v. 39. Again, ' First seek 
God's kingdom, and the righteousness thereof,' &c., 
Mat. vi. No seed sown, there can be no harvest ; no 
word, which is the immortal seed, there can be no 
begetting to God. If we have the word with as, first 
he will impugn it by suggestions, thus : 



400 



BAYNE ON EPHESIANS. 



[Chap. VI. 



Obj. How canst thoa tell this is the word of God ? 
It is not his word. 

Ans. We must remove these things which are sparks 
of atheism in us. First, by taking to heart the gross 
atheism and unbelief of our hearts, and seeking to be 
purged of it. Secondly, by crying for the eye-salve 
of the Spirit of illumination. Thirdly, by obeying 
that we know, which doth open the door of the heart 
wide for the Holy Ghost to enter, which doth ascertain 
everything. Secondly, from want of eii'ect in us. He 
will make light of it. 

Obj. Men say. This is so effectual, so comfortable ; 
but what sweetness, what power, what terror dost thou 
find in the promises or threatenings of it_^? And who 
are worse than they that live under it ? 

A)is. We must distinguish from that the word doth 
of its own nature, and that which the corruption of 
men works, taking occasion by the word. Again, the 
physician's intemperancy will not make the prescript 
of diet less regarded. But for our own want of feel- 
ing, we must know when we are so, it is not for any 
lack in the word, but through our own default ; when 
the tongue is in loss of taste through choler, give it 
never so good meat and drinks, all is bitter; yet it is 
not in the meats, but in the taste. 

Obj. Thirdly, The devil doth by multiplicities of in- 
terpretation make some call the word in question. 

Ans. Diversity of gloss doth not take away the uni- 
form meaning of the text, and certainty of knowledge 
in it. If twenty-four lawyers should demur upon some 
case, though they had twelve diverse interpretations, it 
doth not take away certainty in the law. Again, this 
is a rotten bleat, not of Christ's sheep. How should 
we know the meaning of the Scriptures ? John x., 
' His sheep hear his voice.' God hath promised we 
shall be all taught of him. 

Obj. Fourthly, The devil will steal away the word 
from us, for he is light-fingered : Mat. xiii. 19, ' Then 
Cometh the evil one and catcheth,' &c. There is an 
example in the apostles, out of whose hearts he did 
steal the word of Christ's resurrection, so plainly fore- 
told them. And we see in sermons some remember not 
two sentences; at the end of the week, not one; cares, 
businesses, pleasm-es, &c., against which we must be 
armed, with remembering of Clirist's admonition, 
Luke viii. 18, ' Take heed how ye hear.' It is dan- 
gerous meddling with edge tools : ' Blessed are those 
that hear the word of God, and keep it,' Heb. iii. 15. 
' To-day, if ye will hear his voice,' &c. The danger 
of not keeping the word and bringing forth fruit is set 
forth, by the ground drinking in the showers, and 
fruitless, which is near unto cursing, Heb. vi. 8. And 
to this pui-pose, mark the fourth thing : How we may 
do, that the word may be held of us. We must above 
all things keep our hearts, for thej' are the vessels in 
which the word must be stored ; if the vessel leak or 
be not sweet, the liquor runneth out or smelleth of the 
cask ; if the heart be unbelieving, given to lust, covet- 



ousness, voluptuousness, the word will run out, or be 
smothered, or perverted. Therefore David prayeth, 
Ps. cxix. 103, ' Incline my heart to thy testimonies, 
and not to covetousness ;' these two cannot stand to- 
gether. Secondly, we must labour to see how precious 
the word is. David found it more sweet than the 
honeycomb, more precious than gold or silver, there- 
fore he held it so constantly : ' I am like a bottle in 
the smoke, yet I forget not thy commandments.' 

Thirdly, We must cry to God to give us that faithful 
remembrancer, the which may call things we know to 
our mind in the time of our need. It is said when the 
apostles received the Spirit, then they remembered, 
&c., John xiv. 26. Without the help of God's Spirit, 
we should be like Hagar, ready to die for thirst, 
though the fountain were by us. 

Fourthly, We must lay up the word safe, as we 

coffer jewels : to which three things are necessary ; — 

First, Musing and considering within ourselves of 

it: Luke ii. 19, 'Mary kept all these sayings, and 

pondered them in her heart.' 

Secondly, Speaking of it : Deut. vi. 7, ' And thou 
shalt rehearse them continually unto thy children.' 
Not that we must talk hghtly, with hearts untuned, 
but either with hearts prepared, or else with a holy 
purpose, to provoke our dull hearts by the words of 
our mouths ; for though words come from the heart, 
yet they help the grace in the heart ; as apparel is 
first warmed by the body, afterwards giveth and foster- 
eth heat in the body. Such holy communication will 
make us ready in the knowledge of it. 

Thirdly, One that will have it sure, must not only 
know it, and have it in his memory ; for if he go no 
further, it will putrefy and come to nothing ; but must 
affect it, that we may say, ' So love I thy statutes.' 
2 Thes. Because they received not the truth in love, 
therefore they did not hold to it: Ps. cxix. 122, ' I 
rejoiced at thy testimonies, as if I had found great 
spoils.' 

Doct. Now, the things to be marked are two. First, 
that all of us must strengthen ourselves by getting 
the knowledge of God's word. The sword is not more 
necessary for the soldier than this for us. Thus 
Christ played his prizes with it in the temptation, 
Mat. iv. Job xxiii. 12, ' Neither have I departed from 
the commandments of his lips ; and I have esteemed 
the words of his mouth more than mine appointed 
food.' Ps. cxix. 11, ' I have hid thy promise in my 
heart, that I might not offend against thee.' Such as 
have enemies, do not walk but having their swords 
girt to them. We cannot repel wicked suggestions, 
strike down our own corruptions, without the help of 
the sword, and knowledge of God's pure word. 

Use 1. Which doth first let us see the lewdness of 
the papists ; for first, as they give us a wicker shield 
and paper helmet, so they give us a leaden sword, 
an unwritten word, the word of men, as well as of God. 
The mixture doth mar the metal ; bat above all, herein 



h 



Ver. 18.] 



BAYNE ON EPHEStANS. 



tOl 



they Bin, that they let not Christians indifferently have 
the word of God in their mother tongue ; nsing against 
Christians the like hostilities that the Philistines 
used against Israel, they took away the smiths and 
weapons of Israel. And mark it, for this taking the 
word from God's people is an antichristian practice. 
If a man should transport our armour, and so dis- 
furnish the realm, it would not serve the subjects in 
time of need ; we could count him no friend to the 
state. 

Use 2. Secondly, It doth convince Christians that 
are careless of the word of God ; or if they have the 
knowledge of it, they use it as our gentility wear their 
weapons, to shew the gilded pummels and velvet scab- 
bards, rather than otherwise. So the word, which is 
a spiritual sword, many do discourse of it for ostenta- 
tion, rather than to ward ofl" wicked suggestions, or 
hew down their own corruptions with it. 

Use 8. Lastly, We must be exhorted to get the 
knowledge of the word, and hold it fast : Prov. ii. 1, 
' My son, if thou wilt receive my words, and hide my 
commandment within thee,' ver. 5, ' then shalt thou 
understand the fear of the Lord, and find the know- 
ledge of God.' ' Let the word of God dwell in you 
richly in all wisdom, teaching and admonishing one 
another,' Col. iii. 16. We should ever have his word 
in our hearts and mouths ; it is no small disadvantage 
for a man to be without a weapon in the midst of his 
enemies. 

Dort. Secondly, This doth teach us what word it is 
which the Spirit of God doth accompany and make 
mighty in the conscience ; it is the word of God, Isa. 
slix. 26. 2 Cor iii. 8, ' How shall not the ministra- 
tion of the Spirit be much more glorious ?' Jer. 
xxiii. 22 and 29, ' But if they had stood in my counsel, 
and declared my words to my people, then they should 
have turned them from their evil way.' And in re- 
gard that it is thus accompanied, it is here, and in Isa. 
xlviii. 2, Heb. iv. 12, called ' a two-edged sword,' of 
BO great efficacy, that we may see the apostles, who 
being but fishermen, yet having this word in their 
months, did cast down all the wisdom of the world 
that resisted them. And we see in that Nicene 
Council,* when all the doctors could not silence an 
acute heretic, a simple man, unlearned in comparison, 
bringing out the simple testimony of this word, did 
Bubdne him, and convince him, so that he had not 
aught to answer. 

Use 1. Which should teach us, as we would have the 
Spirit effectual with us, to keep to the pure word, these 
clear fountains of Israel ; not to afl'ect the depths of 
human curiosity, for the Spirit blows not in these 
voices. Every sound is not music, nor every such 
sermon preaching. 

Use 2. And it sheweth people what they should 
desire : to hear the word of God, by which the Spirit 
doth work in them ; not to applaud strange fire, which 
* Euseb. i. 13, c. iii. 



men do through ignorance, which is the mother of 
admiration ; and through indiscretion, which maketh 
them they cannot discern between Aaron's bolls, be- 
tween the silver trumpet of the sanctuary, and such 
tinkling cymbals. 

Fourthly, From translations, objections are made. 

Obj. 1. First, Your Bibles are not such as have in- 
fallible truth, but are the labour of men, and err here 
and there. That which is the work of man, and sub- 
ject to error, is not God's word. 

Ans. 1. Our Bibles are not so infallible as the first 
copies were, for in them not only the matter, but 
manner of writing, the y'a^n, was f>so'TȣU(rroc, both 
infallible ; and are such as, for matter, into which 
may creep some error ; and for phrase of speech, soma 
dissenting from the truth of the original. 

Ans. 2. The word translated, though subject to 
error, is God's word, and begettcth and increascth 
faith ; not so far forth as man through frailty errcth, 
but as he is assisted through speaking and translating, 
to write the truth. 

The papists say there must be infallibility in God 
revealing, and the church propounding, to beget faith. 
But this is false ; for faith comcth by the hearing of 
the word of God, from the mouth of a particular 
minister, who, by all confession, is subject to error. 

Ohj. 2. But if we err in some things, how can we 
believe anything ? They may as well err in all. 

Ans. It cannot be ; because as God doth imme- 
diately and infallibly assist them, that they cannot err 
at all, so we know he is in some measure with them, 
that they cannot altogether err. These grounds laid, 
it is easy to answer. Secondly, if it be objected, the 
word you preach and hear, translated and read, is 
subject to en-or ; God's word is not subject to error, 
erf/o, the word ye hear and read is not God's word. 

Ans. The proposition, if general, it is false ; but it 
is particular, and so concludes particularly, else it is 
false, and the conclusion false. 

O/y. 3. A word that may err cannot beget faith ; your 
word may. 

Ans. The first is false, unless conceived with limi- 
tation, thus : a word that erreth cannot beget faith, 
so far forth as it erreth. I thought good not to pro- 
pound this objection, because I would not teach men 
to find a hole in their Bibles, lest their corruption 
should take further hold by it than their grace would 
overcome. Yet the frequent audacious practice of 
ministei-s, in correcting the translations which walk 
in our lands, doth make it necessary that the truth 
of this point should for the diligent reader be unfolded, 
who will not take ofl'ence at the weakness of man, but 
extol the power of God, which doth put forth itself in 
the midst of human frailties. 

Now foUoweth the second thing, in which the par- 
ticular strengthening of ourselves doth stand, and that 
is a matter of fact : the exercise of prayer. The 
former things do present before us men clad in glistering 

Cc 



402 



BAYNE ON EPHESIANS. 



[Chap. VI. 



furniture from top to toe ; and this doth shew unto 
us the muster of such glorious spiritual forces. 

In this 18th verse, and the two following, are set 
down three things concerning prayer : 

First, The duty itself Pray always, uith all man- 
ner of prayer, &c. 

Secondly, The manner, partly from a virtue that 
must accompany it, and partly from a property of per- 
severance. 

Thirdly, The object of parties set down generally in 
this verse, particularly in the verse following. This 
is the sum of the verse. 

The duty hath his amplification from the generality 
of it, iiith all prayer, which is all the kinds of prayer ; 
which are opened, 1 Tim. ii. 1, 'I exhort, therefore,' 
&c. First, Deprecative, or prayers that ask removal 
of evils ; 2. Petitions, or wishes, of good things ; 
3. Intercession for others ; 4. Thanksgiving. Secondly, 
The duty is set down for circumstance of time, alu-ays ; 
which doth not note that we should be daily, or inces- 
santly, occupied in prayer, but that ever and anon, in 
fit opportunities, we should betake ourselves to prayer. 
We have elsewhere the same manner of phrase, 

1 Thes. v. 16, ' Kejoice always ;' not that we should 
be, like Democritus, always laughing, but when occa- 
sion is offered, shew that rejoicing, as other whiles we 
must ' weep with them that weep.' The like phrase, 

2 Sam. ix. 7, ' Mephibosheth did always eat bread at 
David's table ;' that is, daily at the hours of eating, 
he did remain at the king's board. Thirdly, In the 
Spirit; signifying the fountain whence it must spring, 
£i-om our spirits, moved by the Spirit of God, which 
is the inditer of prayer. These are opened, as having 
in them some diflSculty. Now to return : 

First, To the general handling of this 18th verse. 

Secondly, To the particular. Prayer is an opening 
of the heart to God, in making requests, and offering 
thanks through Christ. For the nature of it is no- 
thing but a motion of the soul in desire and thanks- 
giving ; called the lifting up of, or the rearing up of, 
the soul. 

The use of it is not to satisfy, or merit. Beggars 
pay no debts, but confess insufficiency, Dan. ix. 5. It 
pleadeth all guilty and unworthiness ; and how can he 
demerit with prayer, that cannot requite aught he hath 
received ? We are ' less than the least of his mercies,' 
as David, Ps. cxvi. 12. • What shall I give the Lord 
for all bis benefits unto me ?' The use of it may be 
branched out. In regard of God, it doth glorify 
him, by acknowledging him the Father of lights, the 
fountain of all good we have and would have. In 
regard of men, the helping of them through love, by 
being suitors at the throne of grace for them through 
Christ. 

Secondly, In regard of ourselves, the use is mani- 
fold ; but here those uses of prayer are most perti- 
nent, which do respect the warfare we have in hand. 

First, It doth make us win the day without striking 



a stroke. For it keepeth the devil out, that he can- 
not have leave to throw a dart against us : Mat. 
xsvi. 41, ' Pray that ye enter not into temptation.' 
Luke xxi. 36, ' Pray that you may escape these things 
that shall come to pass, and that yon may stand be- 
fore the Son of man.' 

Secondly, It doth get us supply of strength, if we 
come to the encounter. For, Exod. xvii. 11, Moses's 
prayer was stronger than Joshua's sword. Pray, and 
the peace of God shall like a watch-tower keep your 
hearts. Look how captains fighting abroad for their 
country, send their letters, and so have men, muni- 
tion, victuals, money, &c., so prayer is the messenger 
of a faithful soul, and fetcheth everything from God. 

Thirdly, Prayer doth strengthen us in faith and 
hope. For, look, as if we commune often and fami- 
liarly with a man, we have more confidence towards 
him ; so, if we by often prayer speak with our God, 
it doth embolden us, and breed more liberty and con- 
fidence towards him, than if we were estranged. 

Fourthly, Prayer getteth all our other armour fit- 
ted about us ; we being not able to buckle it on, far- 
ther than our heavenly Father doth help on with it. 

3. Now for the third thing. How the devil doth 
labour to weaken us in the performance of this duty. 

Obj. 1. First, from this, that prayers do not always 
speed, and therefore are in vain : 1 Cor. xii. 8, ' For 
this I besought the Lord thrice ;' yet he missed of 
that he sought : much more we in temporal things. 

Ans. That is not in vain, which doth not always 
get the thing we would have. About which we must 
learn three things : 

1. First, That prayer often doth obtain what we 
would ; as Moses, for the victory, and had it ; Hannah, 
for a son, and had him. 

Secondly, When it doth not obtain the things them- 
selves, it gets something that may be worth our seek- 
ing ; as, though it doth not quite remove evils, yet it 
prevaileth so far, as to have mercy mingled with 
judgment, our evils assuaged. Though we get not 
the things we wish, it getteth some things proportion- 
able : as in Paul, 2 Cor. xii., ' My grace is sufficient 
for thee.' 

Thirdly, Though it get not deliverance, ad volunla- 
tcm, yet it always procures issue ad salutem. 

Olij. 2. Secondly, From this that prayers are need- 
less : Isa. Ixv. 24, ' Yea, before they call, I will an- 
swer; and whilst they speak, I will hear.' And John 
xvi. 24, ' Henceforth you shall ask me nothing.' 

Ana. The latter is but a doubt from the phrase of 
speech ; for at:ltiii;i there is questioning, as they had 
done before ; which they should not need to do, when 
they had the Spirit to lead them into all truth. For 
the other it followeth not, God is' ready to forgive us, 
therefore we need not ask. For although it is not 
needful to stir up mercy in him who is the bowels of 
mercy, or to inform him who is the searcher of hearts, 
yet they are necessary, as means which God will have 



Ver. 18.] 



BAYNE ON EPHESIANS. 



403 



used, that we may receive the things which he of free 
mercy giveth, Gen. xxv. 21. Isaac knew he should 
have seed before, yet he prayed. Elias knew, and 
had told Ahab, God would certainly give rain ; yet 
both prayed, and they are means to prepare us holily 
to enjoy the things received. The creature is sancti- 
fied by prayer ; for things received by prayer increase 
our love to God, our thankfulness : Ps. cxvi., ' What 
shall I render unto the Lord for all his benefits ?' 
maketh us ready to part with them for God's glory. 

Obj. 3. Thirdly, From our unworthiness. ' God 
heareth not sinners,' John ix. 31. And also, ' If I 
regard wickedness, the Lord will not hear me.' 

A lis. There are repenting and unroponting sinners : 
the latter kind of sinners, nay, their very prayers, are 
an abomination, when they love to hvo in some sin, 
and hate to be reformed. The other God heareth. 

Obj. 4. Fourthly, ' God heareth not such as doubt 
of his mercy,' James i. 5. 

Alts. There is a reigning unbelief; and there is a 
doubting, and unbelief, which is a weakness left in the 
saints for their exercise. The first is in heathens and 
unbelievers ; the latter, which is a doubting which is 
in a soul that would be rid of it, and prayer by faith 
fights against it, doth not hinder us from being 
heard : Mark ix. 22, ' But if thou canst do anything, 
help us.' Mat. xiv. 31, ' thou of little faith, where- 
fore didst thou doubt ?' 

Obj. 5. Fifthly, From our long asking and not re- 
ceiving. It is in vain for him to pray, that asketh and 
receiveth not. 

Alts. First, We must examine whether our conti- 
nuing in some lust do not hinder the effect of our 
praj'er : James iv. 8, ' Ye ask and have not, because 
ye ask amiss.' We must know that God doth defer 
us, to try how we will persevere in prayer; as a friend, 
when he meaneth to do this or that, doth detract it 
at the first, to see if the other will importune him. 
Thirdly, That we may know the worth of things, and 
have our joy doubled in receiving them. Fourthly, 
It is a token God will give us more abundantly, the 
longer he doth hold us in request ; the wider one 
openeth anything, it is a token he means to put the 
more in. It is not in vain, therefore, to ask, though 
we be not presently answered, seeing God doth on so 
good occasions delay us in our suits. And let us be 
sure of this, that he that bottleth up our tears, files 
up our prayers, putting them on record before him : 
Mai. iii. 16, ' Then spake they that feared the Lord, 
every one to his neighbour : and the Lord hearkened, 
and heard it : and a book of remembrance was written 
before him for them that feared the Lord, and that 
thought upon his name.' 

Ohj. 6. Sixthly, The devil, by tempting us to sin, 
and distempering of us in the course of prayer : 1 Peter 
iii. 7, ' Likewise, ye husbands, dwell with your wives 
as men of knowledge, giving honour unto the woman, 
as unto the weaker vessel, even as they which are 



heirs together of the grace of life, that your prayers 
be not interrupted.' For, when the conscience is de- 
filed, we are so pricked in the foot, that wo cannot go 
to God in prayer, and are not able comfortably to dis- 
charge it. We either neglect them, or profane God's 
name, in rushing upon them. Wo must therefore 
take heed of sin, as we would with comfort return to 
prayers. But here is a question, 

Qucit. I have been overtaken with infirmity, the 
time of prayer draweth on, what shall I do ? 

Ans. First, Thou must not neglect it, for this is to 
heap one sin upon another : Mat. v. 24, ' Leave there 
thine ofl'ering before the Almighty, and go thy way ; 
first be reconciled to thy brother, and then come and 
offer thy gift.' 

Secondly, Thou must not, when thou hast offended 
God, rush boldly on him : Exod. xxxiii. 10, ' They 
worshipped every man afar off, in the door of his tent.' 
But, Num. xii. 14, there is a worthy example, if a 
man's parent should be so offended as to spit on hira, 
durst he appear before him for seven days '? And 
shall we be so bold, having offended the Father of 
spirits, presently to come into his sight ? 

In the third place, a man must gather himself to- 
gether, and let his heart smite him in that he has 
done, the rather to think what straits he hath brought 
himself unto, either in neglecting his duty, or pro- 
faning the name of his God. If the party be at hand 
(as the man and wife), let there be a mutual confes- 
sion ; if otherwise, let there be a purpose of it ; and 
having this purpose, and being in any measure touched, 
though nothing so well as we wish, and were meet, wo 
may come to God, and he will accept us, and heal us: 
2 Chron. xxxiii. 19, ' And his prayer, and how God 
was entreated of him,' Ac. 

Obj. 7. Seventhly, The devil will labour to prevent 
us, and break us off' in this duty by distractions ; this 
thing and that calling us away ; by difficulties, in the 
while of prayer : such mists of darkness, such swarms 
of wandering idle thoughts, coming before our minds, 
that we are much discomforted. 

Ans. We must be resolute against distractions. 
' First, seek the kingdom of God,' Ac, Mat. vi. 38. 
If we promise at this or that hour to meet a man, when 
the clock smiteth, whosoever we are with, wc crave 
pardon ; we are to go. Make not more bold with God 
than you would with man. 

For the second we must inquire, whether letting 
loose our hearts all day do not cause this unfitness 
at night ; and, if it be so, we must help the matter with 
watchfulness. 

Secondly, We must know that the saints have felt 
both these things, darkness and wanderings. For 
there is a double wandering of the mind ; one is of 
carelessness and contempt, such as is in many in the 
church, that pray, and their minds are in a wool-ga- 
thering; they say Amen, but know not to what. There 
is another wandering of the mind, which is through 



401 



BATNE ON EPHESIANS. 



[Chap. VI. 



infirmity : it being felt, is grievous to ns, though we 
cannot overcome it. 

Thirdly, This is a rule : we must not cease to do 
any commandment, because of our imperfection in 
doing it. And, to strengthen us every way, let us 
come to the fourth consideration, how to strengthen 
ourselves, that we may constantly carry forth this 
duty. 

First, To consider that this is a commandment, and 
that necessity doth lie upon us. 

Secondly, To consider the promise of God, ' Ask, 
and ye shall have; seek,' &c. 

Tiiirdly, To muse often on the style of God : Ps. 
Ixv. 2, ' He is a God that heareth prayer;' look the 
whole psalm. If princes will not lose any part of 
their royal title, God vdU maintain his. 

Fourthly, To consider, it is ourselves that gain by 
prayer ; and if we lay it down, we shall have the loss 
of it : Job XXXV. 7, ' If thou be righteous, what givest 
thou unto him,' &c. ? Yea, we must be so far from 
being offended at God's not answering, at our want of 
comfort and libei'ty, that we must hold even this, such 
a prerogative as we are unworthy of : 1 Chron. xxii. 14, 
' What am I or my people that we should ofibr thus ?' 
what are we that we should speak to God, or have 
access to the highest majesty ? 

Fifthly, To consider against all wants, that we are 
accepted, according to that we have, when there is a 
ready mind, 2 Cor. viii. 12 ; 'He spares us as a father 
doth his children,' Mai. iii. 17. They will hear with 
delight the lisping and stammering voice of their chil- 
dren ; yea, because the soul is sick, the service is 
twice welcome. If a sick child reach us up a thing, 
we count it more than to send another of laborious 
errands. 

Lastly, From all wants and discouragements, labour 
to see that thou canst not pray, if God by his Spirit 
help thee not. The more thou comest to be poor in 
spirit, the more freedom and strength thou shalt have 
in performing thy duty. 

Doct. Now thus we see in general that Christians 
must by this exercise of prayer strengthen themselves. 
Everywhere we have precepts : ' Call on me in the 
time of trouble,' &c., Ps. 1. 15. And precedents: 
David, Asa,Jehoshaphat,Hezekiah, when the armies of 
the heathen did assail them, by prayer prevailed against 
them. This is the refuge of the saints in all troubles. 
' The name of the Lord is a tower of defence,' Ps. 
xviii. 10. This is that just man's practice, Ps. xxxii., 
the whole psalm. 

Use. Which doth rebuke such Christians as use not 
themselves to prayer. It is with us as in the time of 
Isaiah, Ix. 7, ' And there is none that calleth upon thy 
name, neither that stirreth up himself to take hold on 
thee.' And as with the disciples, John xvi. 24, 
' Hitherto have ye asked nothing in my name.' We 
have all things so cast upon us, that we use not prayer; 
but take heed, for the Lord will draw back his hand, 



and rather strip you that are his own of all, than lose 
his honour. Hos. v., ' I will go and return to my 
place, till they acknowledge their fault, and seek me : 
in their affliction they will seek me diligently.' If we 
will not seek him, he will make us cry after him ; 
therefore do not (whatsoever condition you are of) 
shift it ofi". Wives think the husband must do it ; 
but his neglect will not discharge thy duty. Servants 
think if their masters use none, they are bound to 
none. Why should we need motives to this ? 

If we might be familiarly admitted to the king's 
presence, we would easily accept it ; in faithful prayer 
thou mayest commune with God. 

2. Again, how worthy are we to miss good things, 
that will not open our mouths for them ? Spare to 
speak (we say), and spare to speed. When God bid- 
deth us ask and have, how unthankful and unworthy 
wretches are we that neglect such kindness, and will 
not prove him that is so gracious ! 

3. Again, there is no duty so acceptable to God : 
for that prayer is to grace as pounding is to sweet 
spices ; it maketh grace, as faith, reverence, poverty 
of spirit, thankfulness, &c., cast a fragrant smell, as 
which (indeed) is nothing but the chafing of them. 

Doct. Secondly, We see that, day by day, when it 
shall be most fitting our condition and occasion, we 
must return to this duty: ' Pray always.' That we 
are said to do continually, which we are said to do at 
fit times daily, as. Num. xxviii., that was a continual 
sacrifice which was daily oflered, morning and evening 
only. And that we are daily to take up this exercise, 
it appeareth by David : Ps. Iv. 17, ' Evening and 
morning, and noon, will I pray and make a noise, and 
he shall hear my voice ;' Dan. vi. 10, ' He kneeled 
upon his knees three times a day, and prayed and 
praised his God, as he had done aforetimes.' 

Secondly, By Christ's instruction, who would have 
us beg every day the things that belong to this tem- 
poral life, much more to the spiritual. 

And by many reasons : as, first, our decay of grace 
when it is not renewed, or sundry wants and new 
appearances of evil which daily shew themselves, 
before not discovered, which must be supplied by 
prayer, as the decay daily of bodily strength by sus- 
tentation ; secondly, the daily malice of Satan against 
us ; thirdly, the benefit of daily prayer, it is as a hedge 
to us. When we have brought ourselves to this cus- 
tom (it being with the soul as with the body), it will 
not go quietly without that to which it is accustomed. 

Uhe. First, therefore, from the right understanding 
this phrase, we see it doth not enjoin us those canoni- 
cal hours : for besides that their institution was not 
known in the apostle's time, this precept tieth all 
Christians ; whereas their hours of prayer bind their 
clergy only, who of oflice are to pray ; and their dis- 
course that way, would have these things marked, 
that we do not deny that the church bath liberty to 
appoint hours, with caution of edification. 



Vkr. 18.] 



BAYNE ON EPHESIANS. 



405 



1. But the first err in this, tbat they make lawa for 
all times, of some example, wbiuh particular men did 
freely upon some occasion extraordiuary. 

2. That they multiply ihcir J'eriuf, and hours abun- 
dantly, above that the church of God can attend unto, 
yea, contraiT to God's institution ; who hath, that wo 
might keep his worship on the Sabbath, given us six 
days. 

8. That they make them public prayers of the 
church, which are performed by the clergy ; whereas 
the clergy are not the church, but the ministers with 
the people to whom it is ministered. 

i'se 2. Secondly, this doth convince many, who 
think that time lost that is devoted to prayer, who 
think it is enough to pray at church ; as if God's 
public service did jostle forth the private. Many, who 
by fits sometime will pray, leaving ofl' another while ; 
many, who though they pray in evening with their 
houses, yet in the morning every man must be for 
himself, and God for them all; but we must pray 
always, evening and morning, day by day. It is most 
requisite that we Christians may ofl'er up a continual 
spiritual sacrifice to our God, though every one cannot 
in the like measure perform these duties ; for the cir- 
cumstances of callings, and conditions of lives, do 
make them ditl'er. 

3. In the Spirit. Doct. Which doth teach us, that 
the inward man of our heaiis must chiefly be occu- 
pied in prayer. In all our service, we should say, as 
Kom. i. 9, that we serve God in our spirits, but espe- 
cially in prayer ; it being not the warbling of words, 
but the yearning and panting of the heart after God, 
and the things of our peace. Such was Christ's 
prayer, Heb. v. 7, which ' in the days of his flesh did 
oiler up prayers, and strong cries unto him,' &c. From 
his soul they came ; for they wore ottered up with loud 
cries and many tears. And the ardent desire is the 
thing which God heareth, though there be no voice 
annexed ; as appeareth in Moses, Exod. xiv. 1 5, ' Why 
criest thou unto me "?' 2. The prayer outward of the 
lips, without the request of the heart, is abominable 
in his sight : Mat. sv. 8, ' Cursed is he that diaweth 
near with his lips, but his heai't is far from me.' The 
spirit is the rise of true prayer: if it proceed not 
thence, it is an empty ring, which God regardeth not. 
And this maketh prayer laborious, because tho spirit 
is to travail in it ; and the saints, in this regard, can 
endure better to hear an hour than pray a quarter ; 
whereas the world, they think the outward repeating 
of words, with a general intention, to suffice. This 
popery is natural, they cry for praying, rather than 
preaching. 

L'se 1. It doth serve to convince such prayers as 
arc nothing but vain babbling, and words without 
spirit ; as with many, the mind is running on twenty 
things, while the body boweth to prayer. Yea, it doth 
check the indevotion, and want of spirit, that doth 
creep upon us that are the Lord's. And let us take 



heed ; for a powerless prayer, if it come not from mere 
feebleness, which is accompanied with an abjectnosa 
of heart, but, as it doth the most times, from a spirit 
of sloth joined with presumption. If we, from these 
grounds, shuttle up our prayers without power and 
life, God will certainly punish our profaning his name, 
with letting us fall into some sin, which shall awaken 
us with smart enough. 

Use 2. Secondly, This doth teach us that wo must 
stir up our spirits in the action of prayer, use conten- 
tion, and shako ofl' such chillness as will run through 
us, crying to him that is tho quickening Spirit, not 
being quiet till we get some warmth into our spirits ; 
and these be the winged prayers that fly beyond all 
the visible heavens ; these be the prayers of smoke, in 
which the church ascendeth to God, out of this world, 
a barren wilderness. 

Fourthly, M'atchiiii/ thereunto. Doct. Whence 
mark, that as we must pray, so we must use watch- 
fulness for furtherance of prayer. Not that we should 
sit up late, as in nocturns ; or wake before day, as in 
morning matins ; but we must all day long have a 
waking soul, that carrieth the duty of prayer in re- 
membrance. ' Watch and pray,' Mat. xxvi. 41; Col. 
iv. 2, ' Continue in prayer, and watch in the same 
with thanksgiving ;' 1 Pet. iv. 7, ' Tho end of all 
things is at hand, be ye therefore sober, and watching 
in prayer.' Where we may see, it is the mind's waking 
which is principally meant, though this will keep the 
body from drowsiness, in performing the exercise. 
The primitive Christians, this is recorded of them, 
that ' they did eat their meat,' as remembering they 
were to call on God by the night season. More par- 
ticularly, there must be watchi'uLness before prayer ; 
2, in it ; 8, after it. Now our watchfulness before, 
stands in preventing the impediments, in marking 
that in the course of the day, which may tit us for 
prayer. 

First, This watchfulness will make a man to cast, 
and make such riddance of business, that he may not 
have hindrances when he shall go to his duty. God 
pretixeth a memento before the Sabbath, teaching that 
if one do not lift up his mind to it, and in the six days 
despatch his business, he cannot keep it when it 
cometh ; so there is a mindfulness to be had of him 
that will not this way be encumbered with distractions. 

Secondly, We must watchfully keep ourselves from 
sin. ' Let him that calleth on the name of the Lord 
depart from iniquity.' For if we be in the day time 
indulgent to our lusts, it will be a damp to our prayers ; 
and when we yield to sin, it is a token om' watch is 
down ; we think not of prayer. For if we meant to 
make suit to a man at night, we would be watchful in 
the day, not to lose his favour, by giving him ofl'ence, 
lest ho should refuse us in our request. 2. We must 
observe our wants in the daytime ; as, how prone we 
are to run into worldly-mindedness, in wrath, in 
voluptuousness, in foolish and unfruitful speaking. 



40G 



BAYNE ON EPHESIANS. 



[Chap. VI. 



and therefore what need we have to cry, Lord, keep 
thou the door of our lips. Again, we must labour, as 
to have a sense of wants, so to have a feeling of the 
good things God giveth, of the evils he keepeth from 
us ; for without the one we cannot be poor in spirit, 
nor beg unfeignedly ; without the other we cannot be 
truly thankful, and ofl'er up our praise heartily. 

Now we must watch in prayer against indevotion 
and wanderings, &c. So Isaiah complaineth, Ixiv. 7, 
' And there is none that calleth on thy name, neither 
that stirreth up himself to take hold on thee.' After 
prayer we must mark how God hath answered us in 
this or that we have entreated : Ps. v. 3, ' Early in 
the morning will I direct my prayer unto thee, and 
will wait,' stand as in a watchtower, and see how the 
Lord will deal with me, and remember me in my re- 
quests : Ps. cxxx. 5, ' I have waited on the Lord, my 
soul hath waited, and I have trusted in his word,' 
verses 6, 7. 

Use 1. This doctrine checketh many; such as, when 
their watch hath been down, rush upon prayer, even 
from pots to prayer ; when they have stopped and 
given thanks, though they have let their hearts loose, 
eat, drunk without fear, sobriety, profaned their 
mouths with light unfruitful speech, yet then before 
parting of friends, call for a prayer. But though they 
may after a feast go to prayer, who eat and drink 
before the Lord, as Hannah, 1 Sam. i., after she had 
exceeded with a double portion, went and prayed de- 
voutly ; yet you that have let fall your watch in feast- 
ing, you profane God's name when you call for a 
prayer ; and many are so far from rememboi'ing them- 
selves all day, that they cannot keep their eyes open 
while they are a-praying, they are so affected, as if it 
would cast them into an ague to be kept a while in 
prayer. This want of watchfulness is a common evil, 
and doth us great hurt. This maketh us such poor 
orators, that when we come to God, we are barren of 
praise and request, because we do not observe in the 
day matter for this purpose. This, though we know it 
not, doth make us complain of such mists, roving 
thoughts, indisposition, because we walk all day long 
forgetful. If one should eat codlings, gooseberries, 
pease, would you wonder at night he were wrung in 
his belly ? Would you not bid him mend his diet if he 



meant to see it otherwise ? So, when we let our hearts 
loose all day, feed upon earthly vanity, how should 
they be heavenly-minded on a sudden, when bed-time 
calleth on us to prayer ? 

Use 2. Let us stir up ourselves to keep this watch, 
that we may see, and walk in the strength of our 
prayers. If one be to make an oration in the schools, 
he will not venture e.v tempore ; how much more 
should we meditate on the orations we are to make 
before the Lord ! So if we should devise anything 
by way of petition, should we not wait how it is re- 
ceived ? what is said to it ? would we give up our 
petition, and carelessly depart, never thinking on it ? 
how much more should we wait to see what will be- 
come of our requests to God ? 

With perserercmce. Doct. Whence, mark, that we 
must hold out our daily course of prayer. What if 
God delay, we must not give in, but like Jacob, not 
let God go till he giveth us the blessing ; and like 
those remembrancers of Sion in Isaiah, give him no 
rest till he accomplish our desire. This our Saviour 
by two parables calleth us unto : one, of a friend im- 
portuning his friend in the night, Luke xi. 5-8 ; 
another, of a widow dealing with the unrighteous 
judge, Luke xviii. 2-5. This perseverance is a thing 
so lovely, that therefore God doth delay, to see how 
we will be instant, and importunate with him. For 
he doth not seem to reject our prayers, that he doth 
not hear, and grant them : nay, as seed which is the 
longest covered risoth the first with most increase, 
so do those prayers which God seemeth to bury in 
forgetfulness a long time ; if we persevere, they shall 
spring out with the greatest blessing. 

Use. Wherefore we must stir up ourselves, strength- 
ening our feeble knees, erecting our fainting hearts ; 
we must not let delay beat us out. Shall we stint 
God presently to hear us ? Let hypocrites say, Isa. 
Iviii., ' we have fasted, and thou regardest not.' Are 
we better than Paul, who prayed thrice, yet was glad 
to rest in this, that God's grace was sufficient ? better 
than those that have said. How long ? Have not we, 
when God hath called and knocked, often neglected 
to answer? Let us consider these things; and though 
God seem to turn a deaf ear towards us, let ns con- 
tinue our prayers with patience. 



AN ALPHABETICAL TABLE OF THE CHIEF MATTERS CO.NTAINED IN 

THIS COMMENTARY. 



Abasements of the godly, forerunners of greatest glory, 

104, 235. 
Absent from the Lord while here, 340. 
Acceptance merited for us by Christ, not t<> make us merit, 

144. 
Access to God ever follows the prevailing of the word, 170 ; 

it is only by Christ, ib. 
Accessory to the sin of others, eight ways, 321. 
Acceptation of persons, none with Ood, 372. 
Adoption, what, how, and in what order, received, 35 ; it 

is merely for grace, both for means and end, 38. 
Advancement of Christ must be our joy, 255. 
Admonition must be joined with giving correction, 364. 
Afflictions of God's people turn to their greater glory, 

255. 
Alms to be given out of our labours ; to whom, how, in 

what order, 294 ; excuses of hard-hearted men answered, 

295 ; it must bo only of what is honestly gotten, ib. 
Anger in three degrees unlawful, 288 ; lawful in some 

measure to be angry, ib. ; how this is discerned, 289 ; 

and notes of sinful anger, ib. ; means to prevent it, ib.; 

anger must not lodge with us, 290. 
Angels have a stroke in the swaying of earthly kingdoms, 

201 ; are eye-witnesses of what is done in the church, 

202 ; profit in experimental knowledge by things done 

in the church, ib.; evil, their difference of degrees, 380 ; 

in all things they strive against us, 382 ; their power in 

ordering, or rather disordering, worldly kingdoms, ib ; 

pull up good hearts to resist them, 384 ; and prepare 

ourselves beforehand, 388. 
Anabaptists and papists confuted about the glory of the 

church, 346. 
Apostles, their privileges, 6 ; who are apostles, 256 ; their 

writings are but a brief of their preachings, 191 ; the 

scope of their writings was to reveal Christ sufficiently 

to salvation, il>. 
Armour of a Christian ; there is great reason we should 

have it, 375 ; not enough to know there is such armour, 

but get it tackled on, 376. 
Assaults of the devil forcible and politic, 377 ; divers sorts 

of them, ib. 
Assurance of salvation, whence, 81, 82 ; by the seal of the 

Spirit, 297. 
Ascension of Christ in both natures, 251 ; real, and not 

only vanishing out of sight, 252 ; comfortable to us, ib ; 

by it we are enriched with gifts, 253. 
Attributes of God are his essential glory, 49. 
Authority of men not to be too much stood upon, 17G. 

Bafhsm a band of unity to us, 247 ; a mean of sanctifying 
us, how, 342 ; conclusions about it, three, 343 ; efficacy 



of baptism is from the word, 344 ; papists confuted, ib. 

it reacheth to all our life, 345. 
Bashfulness in speaking commended to Christians, 323. 
Beatifical vision mokes not the creature to know all things, 

202. 
Believers have great want of heavenly wisdom, 92 ; they 

alone partake of grace, 135 ; they all are new creatures, 

144; they all are of one family, 172 ; they have strait 

conjunction with Christ, 174 ; they fall not finally, ib. ; 

they are nearly coupled to Christ, the thing and man- 
ner, 350. 
Believe if ye will have benefit by Christ, 206. 
Bitterness to be avoided, what, and its bad effects, 298. 
Blessing of God is upon all his children, 18 ; only upon 

sanctified ones, 19; to be had only in and through 

Christ, 21. 
Blessedness, in Christ we are raised to our first blessedness, 

127; and how this is, 131. 
Blood of Christ, wo are reconciled by it, 157 ; whence that 

force in it, ib. ; benefits by it, 158. 
Boast of nothing as our own, 142. 
Body of Christ mystical, believers are, and how, 110; 

Chri.st not complete without the faithful, ib.; wicked no 

members of it, 243. 
Bondage of all by nature, what, 50. 
Brownists confuted about members of the church, 7. 
Builders, spiritual, must deal wisely, 178. 

Calling, efiectual, what, and how known, 94, 244 ; the 
estate whereunto we are called must move us to all 
Christian duty, 229. 

Callings assigned to us of God, 7 ; distributed for the good 
of his church, 188 ; must be about things good and 
profitable, 293 ; parents to be obeyed in assigning call- 
ings to their children, 356. 

Canonical hours of prayer exploded, 404. 

Ceremonial worship, the use of it, 160 ; abolished, when, 
why, and how far, 162; abolished byChrist crucified, 163. 

Children of all are naturally children of wrath, 120 ; stand 
charged of God to subject themselves to parents, 355. 

Citizens of Sion, believers are fellow-citizens, 172. 

Christ, God his God, a chief matter of praise, 16 ; in him 
is had all deliverance fur the soul, 51 ; in him we have 
righteousness and everlasting life, 68 ; a prerogative to 
bo brought to Christ before others, 77 ; as man, Christ 
hath prerogative above every creature, 105 ; from Christ 
we have all wo have, as Christians, 110 ; God's special 
favour stands in giving Christ, 130 ; all good comes by 
Christ, ib. ; in Christ all mercies are treasured up, 131 ; 
in him we receive all good, ib. ; Christ in all things 
hath the pre-eminence, 132 ; to be without Christ, the 



408 



ALPHABETICAL TABLE. 



head of all misery, 151 ; Christ absent, yet is present 
with his, and how, 168 ; keeps not his graces to himself, 
but communicates them to us, 255; works in us according 
to the place we have in the body, 270 ; he only can 
teach inwardly by his Spirit, 279 ; he gave himself only 
for the church, 340 ; all such are soundly cleansed, 342 ; 
is he that doth sanctify us, ib. 

Church, visible, members of it are saints, and how, 7 ; 
misery to be out of the church, 152 ; peace of the church 
to be set at an high rate, 1G3 ; built on Christ, 174; 
belongeth as a wife to none but Christ, 340. 

Communion with Christ brings the strength of his Spirit, 
220; a near conjunction between Christ and the be- 
lieving soul in three things, ib.; we must be joined to 
Christ before we can receive grace from him, 270. 

Coming of Christ threefold, 168. 

Condition of the godly binds them from familiar con- 
versing with the wicked, 309. 

Confess thyself as bad as the worst, 117. 

Confidence toward God, how bred in us, 205 ; how to be 
understood, 206. 

Conformity to the world unbeseeming good Christians, 273. 

Conscience able in Christ only to plead its righteousness 
before God, 205. 

Conversion, we neither confer to it, nor can resist it, 145 ; 
a great change for good is in all converts, 156 ; Christ's 
helpful grace is present, and may move to convert, 327. 

Covetousness a filthy sin, four notes of it, it is idolatry in 
three regards, 312. 

Courage, spiritual, in three things, 712. 

Covenant in the law and gospel differenced, 133. 

Creation twofold, 1-14 ; a testimony of the divinity of the 
Father and Son, 200. 

Courtesy a virtue for Christians to shew forth, 300. 

Damage may be satisfied of them that forgive ofiences, 301. 
Darkness of ignorance, sin, and misery, 317 ; they that 

live in the state of darkness are under the devil's power, 

383. 
Darts of Satan fiery, why, 396 ; how quenched by faith, 

o J / . 

Death spiritual, in all by nature, 113 ; whole course of 

natural men a very death of the soul, 114 ; it is a life 

in sin, ib. ; such sink themselves deeper and deeper in 

death, 115. 
Descent of Christ threefold, 253. 
Desire of knowledge, if true, shall bring more knowledge, 

201. 
Dignity, that we belong to Christ the greatest dignity, 6. 
Disordered words will go with disordered affections, 299. 
Diversity of judgments amongst Christians, whence, 243. 
Devil worketh natural men to his own pleasure, 115 ; and 

this with great efficacy, 116 ; his power lieth in man's 

will, ib.; the more we give place to any sin, the more 

power the devil hath of us, 290. 
Doctrine of the covenant, misery to be without it, 153 ; 

of the prophets and apostles to be alone believed, 174; 

of true churches is but one, 240 ; false is windy stuff, 

three resemblances, 264. 
Drunkenness a sin, considerations against it, and rules of 

practice, 332 ; drunken courses are accompanied with all 

prodigahty and filthiness, 333 ; these cannot stand with 

the spirit of grace, ib. 
Duty must not only be done, but of conscience, 338 ; do it 

as Christ gave example, 340 ; we must hear again and 

again of our duties, 353. 



Edification rather to be attended than speculation, 257 

with grace received edify others, and how, 271. 
Election a blessing worthy of all thankfulness, 22 : how 

discerned, 23 ; begins in Christ, and so descends to us, 

24 ; it is of ancient love, 26 ; it is of free grace, 29 ; it 

ordains to means as to the end, 30. 
Elect, only they that have true faith and holiness, 23. 
Empty of God, we are by nature, 225. 
Enmity with God is natural to us, 165 ; no small enmity 

against the practice of good duties, 373. 
Estate of Christians here is to be as children, and in their 

minority, 263 ; yet must strive to grow men, 264 ; 

in Christ must prevail with us to leave our old ways, 

272. 
Evangelists, who, and their properties, 256. 
Evil times, whence, 329 ; must not make us unfruitful, 

but the more diligent, 330. 
Experiments which God sheweth us one way or other, to 

be mai-ked, 223. 
Eye service standeth not with uprightness of heart, 367 ; 

it comes from this, that they seek not to please God, 

but man, 368. 

Faith not a bare assent, but confident embracing of the 
things assented unto, 206 ; we must chiefly labour for, 
395 ; assumeth to one's self particularly, 349 ; a part 
of our Christian armour, what it doth for us, 392 ; 
devils practise against us in this point, ib. ; how we may 
keep our, 394 ; how discern it, 395 ; occupied in and 
about Christ, 86 ; the act, subject, object, and properties 
of, 136 ; it is a leaning on Christ, 174 ; as it justifies, 
it looks only to Christ, 207 ; and love go ever to- 
gether, 87. 

Familiarity with the wicked forbidden, and how, 316; 
hurt of it, 315. 

Family of God, and duty thereto belonging, 173; our 
glory to be taken into God's, 2L4 ; privileges of it, ib. 

Father, who is so accounted, 358. 

Favour of God free, and most comfortable, 134. 

Fellow-members, we are, a motive to concord, 242. 

Folly in our hearts to be still put off', wherein it shews 
itself, 327. 

Forgive offences one to another, what, 301 ; God's forgiv- 
ing us must move us to forgive others, 302 ; we must 
resemble God in forgiving, ib. 

Forwardness in good works necessary, 149. 

Fornication and other uncleiinness distinguished, 308. 

Foundation of the church, Christ, not the pope, 177. 

Fruitfulness, the end of new creation, 147 ; wherever the 
grace of God is, there will be fruits of grace, 319 ; what 
fruits ; goodness, righteousness, and truth, 320. 

Fulness of Christiana by Christ, what, and how. 111 ; we 
must seek to be fiUed with the fulness of God, 225, 333. 



Gestures of body, when reverent, express affections and 
stir them up, 213 ; cautions for bodily, in prayer, ib. 

Glory lawfully affected, what, and how, 210 ; of God, the 
end of all good intended to man, 47 ; and of all benefits 
we receive in Christ, 77 ; and of all mercies, 129. 

Glorified in heaven, must be first sanctified here, 346. 

God is a God of rich mercies, 122 ; a God of forgivenness, 
302 ; misery to be without God, and who are so, 155 
can and doth work powerfully for the good of his, 226 
giveth man up to sin, and how, 277. 

Gospel, by opening it Christ is brought to us, and we to 
him, 65 ; all brought to Christ are thus brought, 66 ; 



ALPHABETICAL TABLK 



409 



days of the gospel, tho linppiest days, 128 ; eyangelical 
truths now most cleared, 12"J ; gospel is a word of peace, 
109 ; yet followed with division, why, t6. ; antiquity of 
the, 174 ; brin^ faith, and so to heaven, I'JG ; it rejects 
not men for what they have been, 291 ; of peace, a part 
of our armour, and how, 390 ; Satan's labour to keep us 
from seeking and liolding peace of the, 391 ; we must 
strengthen ourselves with learning the doctrine of our 
peace through Christ, ib. 

Grace, the favour of God the greatest good, and to bo first 
sought, 11 ; the ground of our salvation, 134 ; purpos- 
eth good things to us, and worketh them in us, 49 ; 
stands with faith of the godly, 135 ; saving, worthy in 
all ages to be magnified, 129 ; all is of, from first to last, 
135 ; the most holy have need of, 10 ; the best hath but 
his scantling, 249 ; every Christian hath his several, ib. ; 
all is from Christ, ib.\ Christ the beginner and increaser 
of, 270 ; be humble and thankful fur, bein.; of gift, 249 ; 
best extolled while wo abase ourselves, 198; of effectual 
calling irresistible, 99. 

Growth, of believers; they are ever growing, 179; qualities 
of this growth, ib. ; means to grow, 224 ; by the power 
of Christ, we have our growth, 181 ; to be well grown 
in grace, doth make us stand fast in trials, 224 ; a duty 
to grow in grace, 207 ; in every grace, ib. ; into closer 
union with Christ, 208 ; growth of faith, how discerned, 
393. 

Guile of spirit cured by four rules, 388. 

Hard seasons, in their holy course, all Christians shall 
know, 385. 

Hardness of heart doth cause blindness of mind, 275 ; ac- 
companied with many evils, 270 ; signs of it, and the 
cure, ib ; admits no feeling or grief for sin, ib. ; will 
stick at no sin, 277. 

Hate sin with extreme hatred, 309. 

Headship of Christ to believers, what benefit it affordeth, 
107 ; Christ is an head, to whom all things are subject, 
109 ; resemblances of Christ and another head, 209 ; of 
man over his wife, wherein, 338 ; yet he must be a sav- 
ing head, ib. 

Heaven is it which affordeth all blessings, 20 ; a glorious 
estate there for U'^, 340. 

Hearing of the word, the beginning of our coming to God, 
78 ; what word it is, only of the gospel, ib. ; not only 
hear, but believe, to receive Christ and his Spirit, 80. 

Heart may be false, when in our own sense it is very 
sound, 210 ; those that truly receive Christ, receive him 
with the heart, 221. 

Heathenish, it is to walk after our vain minds, 273. 

Holy Ghost, a person, 82 ; confirmeth the elect till their 
full redemption, 85 ; revealeth the things of God to us, 
195 I means to obtain his help, ib.; worketh in us the 
power wherewith we are confirmed, 217 ; how he doth 
this, ib. ; we live by one Spirit, a motive to concord, 
243. 

Holiness begins with putting away corruption, 280 ; and 
righteousness, how distinguished, 284. 

Honour due to parents, what, 358. 

Hope, a part of our Christian armour, what, 397 ; an 
helmet, what strength it yieldeth, 398 ; the devil seeks 
many ways to disfurnish us of this munition, ib. ; 
means to strengthen our hope, 399 ; Christians, by the 
grace of hope, must strengthen themselves in conflicting 
days, ib. ; in heaven to be more and more known of 
Christians, 94 ; no grounded hope, but of things we are 



called to obtain, 95 ; misery to be without true hope, 
154 ; by the gospel we are called to excellent hope, 
245. 

Hopeless persons may be brought home to God, 150. 

Humility, and humble walking, our duty, 229 ; grounds 
and etiects of humility, ib. ; cautions about humility, 
232 ; motives to it, 234 ; the way to be filled with grace, 
330 ; duties of it to inferiors, ib. 

Husbands are to be loving, and how, 339 ; the love not to be 
divided to many, 340 ; must love their wife entirely, 
347 ; monstrous and unnatural, not to be kind, 348 ; 
love as Christ loveth, ib. ; love more than a parent, 350. 

Ignorance debars us fellowship with God and his life, 275. 
Imitate God, and wherein, 303 ; him as children, what, 

ib. ; Christ, and set him before us for an example, 306 ; 

specially in love, ib. 
Inconstancy the cause of following every new doctrine, 

204. 
Indwelling of God in believers, is by Christ, 182 ; three 

notes of it, 183. 
Infirmity, not this, but impenitency draws down ven- 
geance, 315. 
Inheritance of heaven abundantly glorious, 95 ; it is only 

for saints, or new creatures, ib. ; forfeited by living in 

sin, 313. 
Inner man must be strengthened, 218. 
Invocation of saints disproved, 171. 

Jesting forbidden, what, 310. 

Keep out sin, as the devil himself, 290. 

Knowledge of God's blessing us, makes us bless God 
again, 18 ; of Christ literal and spiritual, differenced, 
279 ; of God's will must be gotten, before we can walk 
as children of light, 320 ; seek knowledge, to live ac- 
cordingly, 331. 

Labour of the hand, every man must employ himself in 
some labour, 292 ; by God's blessing, it is beneficial to 
us, 293. 

Laws, divine, diverse sorts of them, 102. 

Learning of Christ truly will not stand with worldly con- 
versation, 278. 

Liberality of God in blessing his children, 21. 

Life of the unregenerate is a course, or race in sin, 115 ; 
of God in man, threefold, 275 ; of the elect comes im- 
mediately from grace, 38 ; of God in believers, 123 ; 
notes of it, 124. 

Light of God needful for manifesting spiritual things, 91 ; 
more and more to be desired, 92 ; in all ages not alike 
imparted to tho church, 193 ; if in Christ, we are en- 
lightened, yea, light, 317 ; this light binds us to work 
the work of God, 318 ; see more in, 320 ; of holy ex- 
ample, or doctrine, revealeth hidden things, 324. 

Limbus patrum disproved by arguments, 67, 251. 

Long-suffering to be shewed forth in our course, what, and 
on what grounds, 238. 

Love in all things must be shewed forth, 300 ; will put 
us forward to edify others, 271 ; of Christ is incompre- 
hensible, 223 ; stands in giving himself a s-icrifice for 
our sin, 307 ; this he did willingly and readily, 308 ; 
by his suffering, God is well pleased with us, 308. 

Love and wrath may stand together, 122. 

Lusts, sinful, corrupt soul and body, 281 ; they are deceit- 
ful in three respects, 282. 



410 



ALPHABETICAL TABLE. 



Lutherans disproved about the exaltation of Christ's 

human nature, 105. 
Lying to be avoided of Christians, 287 ; arguments against 

officious and sportful lies, ib. ; means to cure a lying 

disposition, ib. ; some things which have semblance of 

lies but are not, ib. 

Maliciousness is to be shunned, what and wherein, 299. 

Marriage, and meeting in it, holy, 351 ; three points in it 
considerable, 352. 

Alasters' duty to their servants, 370. 

Matrimony no sacrament, 352. 

Means of salvation hateful to us by nature, 153 ; Gentiles 
left without such means, 154. 

Meekness, a grace whereby we walk worthy of our high 
calling, what, 235 ; effects of it, ib. ; cautions about 
meekness, 23G ; grounds of meekness, 237. 

Mercy fits us for further mercy, 122. 

Mercies of God in Christ are stable, 132. 

Mercifulness, a duty for all, wherein, with motives, 300. 

Merit of man excluded from matter of salvation, 138; 
even in the justified, 139 ; though we be in Christ, 142 ; 
insufficient grouud of merit laid by papists, 139. 

Messiah revealed by degrees to God's people, 193. 

Ministerial gifts, given of grace, make a minister, 197 ; 
God's power accompanieth the gift of the ministry, ib. 

Ministers of the gospel bring good tidings to men, 198 ; 
principally must preach Christ Jesus, 199 ; must pray 
for their people, as well as teach them, 211 ; must use 
entreaties and gentle persuasions with their people, 228 ; 
must broach no doctrine but what they can prove by 
Scripture, 251 ; must with protestation enforce the 
ways of God, 272 ; a gift of Christ, when given in mercy, 
257 ; how to be known, ib. ; must inculcate to them- 
selves, and such as they are to deal with, their callings 
from God, 6 ; must bless the faithful in the church as 
in the name of God, 9 ; must labour to know how grace 
goeth forwai'd in their people, 86 ; must mind their 
people \\hat they are by nature, 150 ; their sufferings 
do profit their people, 187 ; assured to their hearts, if 
they know they have a calling of God, 188 ; must be 
separated, authorised, and allotted to a certain people, 
189 ; should not hastily remove from their first charge 
to another, ib. ; must not give over preaching by any 
pretences, 196 ; difi'er in their gifts and qualifications, 
197. 

Ministry, benefits purchased by Christ are applied by the, 
168 ; a great favour of God to be called to the ministry, 
198 ; it is the light of the world, 200 ; it is not a com- 
mon gift to all, 258 ; it is a laborious calling, 260 ; 
Christ is the end of the ministry, and to bring us to 
Christ, ib. ; it is to continue to the end, 261. 

Miseries of God's children at some times very great, 104 ; 
misery of man commends God's mercy, 124 ; so see thy 
misery, as look to God's mercy, 156. 

Miserable condition by nature to be ever remembered, 149. 

Mystery in three regards, the doctrine of salvation, 62 ; 
a hidden secrecy in points of godliness, 352 ; it is 
revealed merely of God's gracious pleasure, 62 ; only to 
saints, 195 ; it is an hidden thing to the world, and 
how, 191 ; since Christ it is more fully opened, three 
ways, 194. 

Name of God called on believers, 214. 

Nature cannot comprehend the things of the gospel, 200. 

Natural men's course is all vain, 274. 



Naturally we are all in bondage or captivity, 50 ; we are 
all alike, good and bad, 115 ; we are all sinful, 118 ; 
full of darkness, 274 ; void of the life of God, ib. ; we 
hate the means of salvation, 153. 

Needy ones to be relieved, who they are, 295. 

New creation, parts, degrees, and signs of it, 144 ; God the 
author of it, 145 ; it hath new works, 146 ; none but a 
new creature can do good works, 147 ; new creature, 
what, and how put on, 284 ; how we may get increase 
of it, ib. ; God is the pattern of the new creature in us, 
285. 

New man, what, 164 ; standeth not in outward things, 
but inward graces, 285 ; all the graces of such are 
sound, 286. 

Obey, and that with reverence, 866. 

Obedience must be in singleness and uprightness of heart, 
367 ; must come with heart and good will, 369 ; eyeing 
of God's works such, ib. 

Oblation and sacrifice, how distinguished, 806. 

Objections about prosperity of the wicked, and adversity of 
the godly, answered, 360. 

OfTences to be carefully removed by ministers, lest they 
hinder the growth of the gospel, 207. 

Old man to be put off by such as are in Christ, how, 280 ; 
not only the inward corruption, but evil conversation, ib. 

Omnipresent, God is, and overlooketh all things, 248. 

Oneness of people in Christ, what, and how, 160, 164. 

Orders of ministers in the church, how they diffijr, 256. 

Ordinations illimited (of ministers) reproved. 188. 

Ordinary ministers the gift of Christ, as well as extra- 
ordinary, 259. 

Ordinances of God hated by natural men, 161. 

Papists confuted in point of predestination, 38; in point 
of merit, 199; in marriage of children, 356; in obedi- 
ence to superiors, 359. 

Parents, how to be left, 350 ; mother to be obeyed as well 
as the father, 357 ; must no way give unjust grievance 
to their children, 361 ; must love one child as well as 
another, ib. ; four sorts of parents' duty to children, 362 ; 
must be obeyed in conscience of God's commandment, 
357; it stands with reason that they be obeyed, i6. ; the 
way to a long and happy life, 359 ; must not be content 
to see their children know, but must work the good 
things upon them by admonition, 364 ; and deal with 
them as the wisdom of God teacheth in his word, ib. 

Peace, when true, a singular blessing ; what, wherein, 
and whence, 12, 158 ; ariseth of conjunction with Christ, 
165 ; all true peace is bred in us by the knowledge of 
God's love towards us, 13 ; Christ the author of our peace, 
158 ; way to peace is to remove hindrances, 160 ; to be 
tenderly regarded, 163 ; Christ crucified makes peace 
for us with God, l67 ; not only to be entertained but 
studied for, 240. 

Pi'aceabie affection, an excellent mean to concord, 241 ; 
how to get such affection, 242. 

People of God gathered and maintained in worst places, 
8 ; people are apt upon trouble of ministers to forsake 
them and the gospel, 209. 

Perfection of knowledge and graces in heaven, 262. 

Persecution, the feeling of Christ's love doth embolden us 
against all persecutions, 222 ; stirred against ministers, 
whence, 186 ; God's faithful servants subject to perse- 
cution, ib. 

Persecutors of the go?pel may be made martyrs for it, ii. 



ALPHABETICAL TABLE. 



411 



Power of God in believers not clearly known at first, 96 ; 
how known better, li. ; it worketh for believers alone, 
ib. ; it makes us to believe, 97 ; wbat help it yields, in 
what order, and how unresistibly, 98 ; it is the same 
that raised up Christ from death, 102 ; all our spiritual 
strength is from CJod's rich glorious power, 2 IC ; worketh 
in us to accomplisli our heart's desire, 227 ; a blessed 
estate to rest on this power, in five things, 375. 

Prayer, what, 170 ; to Ood the Father, Son, and Holy 
Ghost, ib. ; Spirit brings us before God in prayer, 171 ; 
what prayer is, and how useful a piece of Christian 
armour, 401 ; the devil much labours to weaken us in 
the performance of this duty, 402 ; Christians must by 
this exorcise of prayer strengthen themselves, 404 ; day 
by day, as we may return to this duty, ib. ; the inward 
man of the heart must bo chiefly occupied in prayer, 
405 ; we must use watchfulness for furtherance of our 
prayer, ib. ; wo must hold out in our daily course of 
prayer, 400 ; pray for Christians converted, 89 ; pray 
incessantly, ib. ; praying, see in God tho things we 
desire, 90 ; why saints on earth join in prayer, not 
in heaven, 170. 

Praises of God, be ready in consideration of his benefits, 
to break forth into them, 10 ; means so to do, ib. ; none 
can truly praise God but the godly, 227 ; praise God 
only in Christ, ib. 

Preaching, in men's preaching Christ hath a part and 
presence, 168 ; Christ a diligent preacher, 109 ; serveth 
to repair our ruins, 259 ; only God's people are bene- 
fited by it, il'. 

Predestination, what, and in what acts, 35. 

Predestinated are also called and sanctified, 37, 69. 

Preparations to grace, what, and whence, 98, 250. 

Presence of God with his people, how had or recovered, 
182; how evidenced, 183. 

Promises in Christ are true and faithful, 80 ; legal and 
evangelical difi'erenced, 141. 

Psalms, a mean of increasing in us the Spirit, 334; the 
heart must go with the voice, 335 ; all our use of them 
must be such as may edify us, 334; papists reproved, 
and their objections answered, ib. 

Purgatory disproved, 215. 

Purpose of God, by it all in time befalleth us, 203. 

QpRsTioNs : Whether God foresee man as fallen before he 
elect him, 26 ; whether God in foresight of belief and 
perseverance did choose us to salvation, 30 ; whether 
Adam's fall was pre-ordained, and willed of God, 72 ; 
wliether we may in ordinary course be infallibly per- 
suaded of salvation, 82 ; whether it be sin to cease 
praying for this or that, 83 ; whether the will of man 
can resist the effectual grace of God, 99 ; whether a 
parent may enforce marriage on bis child, 356 ; or can 
let the child's marriage, ib. 

Rkadinc of the word profitable ; yet not to be matched 
with preaching, 152 : motives to daily reading of the 
word, ib. 

Reconciliation with God is in and by Christ, 106. 

Redemption by Christ, what, and wherein, 50 ; it is only 
by the blood of Christ, 52 ; it stands in remission of 
sins, 53 ; it is not full here, 298. 

Remission of sins, what, and from whom, 54 ; it is of 
God's rich grace, 57 ; it ia given to wise Christians 
only, 59 ; it extendelh to all our sins, 55 ; papists con- 
futed in this point, 56. 



Renewed, all must be, who are in Christ, 164. 

Reprove sin in otiiers, and how, 322 ; a means to bring 
men to a sight of their sin, 323. 

Resurrection of our bodies, granted in Christ, 126. 

Resolute in point of religion, we ought to be, means, 264, 
374 ; only upon tho strength of God, ib. 

Reverence of the outward to be shewed in prayer, 212. 

Reward of works, by favour, not of debt, 141. 

Righteousness, a part of Christian armour, wbat, 389 ; 
Satan's study to disarm us of it, ib. ; how we may re- 
tain it strongly, 390. 

Saints we are, who are set into Christ by faith, 8 ; condi- 
tion of saints must move us to all holy conversation, 
273 ; the object of our love, 88 ; departed cannot hear 
our prayers, 202. 

Sacraments, chief bonds of the church's union, 150 ; 
action of them inward and outward, 151. 

Satan asssults tho worthiest servants of God, 381. 

Scandals to be removed, 208. 

Scholars of Christ are renewed by knowledge, 283. 

Scripture's meaning, how to be gathered, 176; authority 
of them above the church, 177, 251. 

Seal of God's Spirit, what, and how, 81. 

Sealing of God's Spirit, what it noteth, 297. 

Seasons set to accomplish all God's purposed will, 64. 

Security of the wicked, resting on God, deceiveth them, 
200. 

Secrecy affected by evil doers, 324. 

Separated one from another, without Christ we all are, 
159. 

Servants stand charged from God with dutiful obedience. 
365, 300; should do the will of God from the soul, 308 ; 
God will not see conscionable service unrecompensed, 
309. 

Sin is an unsatiablo thing, 278 ; brings no good fruit, 
322 ; grieves the Iloly Ghost, 297 ; it is a grievous sin, 
so to do, ib. ; nothing will cool the heat of sin sooner, 
than to consider the hurtful issue of it, 311 ; procures 
all God's wrath, temporal and eternal, 315 ; fly from 
sin, as we would have nothing to do with the devil, 
383. 

Sitting at God's right hand, what, 105. 

Sleep of nature, death, sin, 325 ; we are all of us dead 
sleepers, 326 ; our duty to awake, ib. 

Speech corrupt and rotten, what, 296 ; make conscience of 
it, ib. ; of evil and cursed speaking, 299, 309 ; ought 
to minister grace, 297; speak in a gracious manner, 
ib. 

Strangers and foreigners distinguished, 172 ; how we are 
strangers, and not strangers, ib. 

Stratagems of Satan, manifold, 378. 

Strength defective in the forwardest Christians, 219. 

Sufferings for Christ, be not ashamed, but rather rejoice 
in them, ISO ; and how far forth this may be, 187 ; be 
ready to suffer with faithful ministers, 209 ; this is a 
glorious thing, 210, 228. 

Support one another, what, and wherein, 239. 

Sword of the Spirit, the word of God, very useful to Chris- 
tians, 399 ; Satan would keep us from it, excuses, ib. ; 
means to keep the word, 400; all of us should strengthen 
ourselves by getting the knowledge of God's word, ib. ; 
objections against it answered, 401. 

Teachers, false, the devil's instruments to seduce us, how 
descried, 265 ; their special weapon is wiliness and 



412 



ALPHABETICAL TABLE. 



craft, ib. ; four sorts of them, cutting the sinews of 

divine threats, 314. 
Temple for God, believers are, how, and what use, 180 ; 

three things in the holiness of these temples, 181, 
Temporary faith discovered, 138. 
Tempters, devil, instruments, corruptions, 382 ; in those 

things men do or speak offensively to us, our principal 

enemy is not man, ib. 
Temptation, when it comes, we shall be tried in many 

things, 386. 
Thankfulness, spiritual blessings, chief motives, 19 ; be 

thankful for graces bestowed on others, 88; our tongues 

must sound the praise of God, 311 ; means to give 

thanks feelingly, ; procureth increase of God's gracious 

Spirit, 334 ; get thankful hearts in all things, little, 

evil, lie., 330. 
Theft forbidden, both gross and close, 291. 
Think submissly of yourselves, even the most excellent 

men, 198 ; how this may be done, 336. 
Thoughts and prayers come short of that God doth for us, 

226. 
Time after grace must not be spent as before, 272 ; every 

part of time must be redeemed, 329 ; hindrances re- 
moved, 330. 
Traditions rejected, grounds for it, 176. 
Translations of Scripture, avouched, 804. 
Truth must be stuck unto, and followed, three things, 

266 ; to following, join sincere love one to another, 267 ; 

to be carefully spoken, and far, 288 ; a motive, we are 

fellow members, ib. ; called a girdle, three resemblances, 

387 ; assaults against it, put off, ib. 

Ubiquttt of Christ's human nature confuted, 105. 

Unbelievers taxed, three sorts of them, 137. 

Union of believers is most strait, 164 ; with Christ is by 

faith, 221. 
Unity in faith and opinion to be endeavoured for, 240 ; 

means to attain it, ib. ; in glory, a motive to unity here, 

244 ; of faith, what, and how, 246 ; of popish church, 

false and frivolous, 247. 
Universal redemption disproved, 000. 
Upright hearts, signs of it, 286. 
Uprightness of heart must be gotten for strengthening us 

in our warfare, 388. 



Unrcgenerate swayed by a corrupt mind and will, 120 ; 
give themselves to sin, 277 ; and how, ib. ; full of evil 
lusts, 280. 

Veil over our eyes by nature, in spirituals, 190, 

Walking exactly, a duty, what it is, 328 ; it is a fruit of 
true wisdom, ib. ; in way of God's commands, the way ^ 
to thriving, 360. 

Wavering in holy doctrine, 263 ; three causes of it, ib. ; 
outgrow it, 264. 

Weak Christians must go to the glorious strength of God, 
219. 

Will of God, what he willeth once, he worketh effectually, 
71. 

Wisdom and understanding distinguished and described, 
58 ; what it is, and doth, 328 ; means to get it, 329 ; 
they are gifts of God's grace in Christ, 59 ; given 
plentifully to those whose sins he forgiveth, 60 ; only 
to them that know the gospel of salvation, 61 ; it is 
wrought in us by the Spirit of Christ, 91 ; it comes only 
by knowing and obeying God's word, 331 ; of God, and 
how manifold, 201 ; specially appeareth in his dealing 
towards his church, 203. 

Wives owe submission, wherein, 337 ; principally to their 
own husbands, 338 ; must obey, and in all good manner 
shew their obedience, 33fl ; must fear their husbands, 
354. 

Working of God concurs to everything that comes about, 
and how, 71 ; and it is by counsel, ib. 

Worshippers outward, in many their course is merely car- 
nal, 119. 

World to come, for Christ and his, to be glorious, 107. 

World's corrupt course, a special incentive to sin, 115. 

Works, good, in three conditions, 147 ; all in Christ and 
by power from him, 148 ; they please God, and how, 
320 ; how we may know we desire to please God, 321 ; 
not partial causes of our salvation, 397. 

Wrath of God is on all by nature, 117. 

Wrestling and fighting with spiritual enemies, 379 ; our 
course here is a continual conflict, 380 ; notes of war- 
fare well followed, 381 ; not only wrestle in present, 
but persevere, 386. 



END OF COMMENTARY ON EPHESIANS, 



J 



BS2695.B361 

An entire commentary upon the whole 
Princeton Theological Seminary-Speer Library 




1 1012 00062 2862