Commentary Upon Ephesians 1, Commentary · Verse 7
In whom wee hauehave redemption through his bloud, euen. &c.] verse 7 Thus wee come from that gratifying, mother, child-bearing grace, from all eternity in God himſelfe, to that grace which is freely giuen to vsus, and hath his reall effect in vsus: And this is handled, firſt in regard of the Iew, who had receiued it, Paul with the reſt belieuing. Secondly, in regard of the Gentiles; and in particular, theſe Epheſians. The grace toward Paul, with the reſt of thoſe who were firſt called to faith, hath two maine branches: Firſt, the grace of redemption, or iuſtification. Secondly, the grace of glorification, beginning verſe 11. reaching to the 13. Now in handling this firſt benefit: firſt in this verſe, he doth propound in the former part of the verſe, expound it in the latter. Secondly, hee doth ſet downe the benefit of vocation effectuall, which did goe before it, and make way to it, verſe 8. Thirdly, the meanes of their vocation, verſ. 9.10.
In his propounding the benefit, firſt wee muſt marke in whom wee come to hauehave it, in Chriſt. Secondly, what this redemption is, that is the bringing vsus out of bondage. Thirdly, the ranſome in which we are redeemed, through his bloud. The expoſition, viz. that he meaneth nothing by redemption, but remiſſion of ſinnes, the fountaine whence it ſpringeth being annexed, viz. the riches of Gods grace. The ſumme is, out of his eternall grace he hath made vsus accepted in his Chriſt; for in his Chriſt (whereas by nature wee are in thraldome and bondage) he hath deliuered and redeemed vsus, through no other ranſome then the bloud of his Sonne; He hath, I ſay, ſet vsus free both from guilt and puniſhments of our ſinnes, through his moſt rich and abundant grace towards vsus.
Doct. Obſerue firſt, in whom deliuerance is to be found from all ſpirituall thraldome, euen in Chriſt: It is often ſaid in Chriſt (as aboue, wee are bleſſed thus and thus.) The Reaſon is.
Becauſe God hath made Chriſt an Adam, head, roote, common receptacle & ſtorehouſe, in whom are treaſured al thoſe good things which from him are communicated to vsus: There are three phraſes in ſpeaking of Chriſt: Sometime wee are ſaid to hauehave things in him, ſometime for him, as Phil. 2. To you it is giuen for Chriſt his ſake, not onelyonly to belieue, but to ſuffer: ſometime we are ſaid to hauehave things through him, as 1 Corin. 5. Rom. 7. Bleſſed be God, who hath giuen vsus victory, through Chriſt. Now the reaſon of the firſt is, becauſe that in Chriſt as a common ſtore-houſe, eueryevery thing is firſt placed, which afterward is to be imparted to any of vsus: As in Adam our being naturall, our hopes of life and death, and in euent our condemnation, was receiued, before euer they came to be applyed and receiued actually into vsus. The ſecond is ſaid that Chriſt doth by his obedience, obtaine eueryevery good thing, which in time is communicated to vsus: for as Adam hath procured all the guilt, condemnation, miſery, which in time we know; ſo Chriſt the ſecond Adam in regard of the contrary. The third phraſe is ſpoken in reſpect that Chriſt is a mediator, not onelyonly of impetration, but of execution; that is, not onelyonly obtaining and receiuing from grace all good for vsus, but executing, and by efficacy applying the ſame in vsus: as the firſt Adam doth effectually propagate his being, ſinne, guilt, condemnation.
Vſe. The Vſe of this Doctrine is to ſtir vsus vp to ſeeke this aboue all, that wee may be by faith in Chriſt. Wee louelove to thruſt amongſt them with whom wee may finde benefit & profit; yea we muſt ſtriue by faith to grow vp in him: the more neerely wee are vnited with any thing, the more wee partake in the vertue and operation of it: Thoſe who are neereſt the fire, partake in the heat or a more than thoſe who are further remoued: So it is heere; alas men ſeeke to be made one perſon in Law, to be moſt neerely ioyned to ſuch as may bring them in wealth, Allies beneficiall, but who doth ſeeke by a ſpirituall marriage to become one with him in whom is eueryevery good bleſſing? See aboue the end of the third verſe.
Doct. Obſerue ſecondly from this, that hee ſaith, We hauehave redemption in Chriſt; what all of vsus are by nature, viz. no better then in a ſpirituall captiuity or bondage. Were we no way taken or held captiue, there could be no place for ranſoming or redeeming of vsus. Now captiuity or bondage is a ſtate oppoſite to liberty, wherein men liue vnderunder the power of hard Lords, depriued of liberty, and grieuouſly intreated many waies. The bondage of captiues is in this; firſt, that they are in hands of ſuch as rule ſeuerely ouer them: ſecondly, they hauehave not freedome to doe any thing which formerlie they might, when they were at liberty: third…y, they are forced to endure many things moſt grieuous: Thus it is in the ſpirituall conſideration, which I wil briefly vnfold. What Lords as it were reigne ouer a man, they are of two ſorts, the Principall, or Miniſteriall: The principall is the moſt iuſt God, whoſe iuſtice we hauehave wronged by ſinne, ergo, wee are ſaid to be redeemed from vnderunder the Law, that is, from vnderunder the reuenging iuſtice of the Law: Looke as ſubiects taken in murder, robbery, & committed, are the Kings priſoners principally, not his who keepes them; ſo it is with vsus. Miniſteriall, the Deuill and his Angels, the conſcience accuſing & condemning for ſin. Act. 2. Men are ſaid before their conuerſion to be vnderunder the power of the Deuill, 2 Tim. 2. to be taken as beaſts aliue of the Deuill, to his will; not that hee is the principall Lord that hath right in the priſoner, but he is the Iayler and executioner, & ſo the priſoners are his, to keepe them in the dungeon of darkenes, and in the chaynes of luſts of darkeneſſe: Yea God hath put a man vnderunder the power of his Conſcience, which is as a keeper, continually going with him, and halling him to condemnation, while he is out of Chriſt; and therefore that effect which the ſpirit worketh through the Law, in the Conſcience fearing, is called a ſpirit of bondage: As amongſt the Romans, priſoners had vnderunder-keepers, who were chayned arme to arme vntounto the priſoner whether ſoeuer hee went; Thus doth God, to guilty man his priſoner, he doth ioyne to him his conſcience, as a continuall keeper, which though it may be brought aſleepe, yet it ſhall euer be found when God ſhall call, bringing him forth, and witneſſing againſt him.
For the ſecond: Naturall man hath no ſpirituall liberty to doe any thing ſpiritually good, as he did before ſinne entred, but is led as a ſlaue by luſts, by paſſions, by obiects which pleaſe him, ſo that hee is in a brutiſh bondage: for, euen as the bruit beaſt hath no liberty, but is carried by the appetite to eueryevery thing that doth agree; ſo naturall men, as Peter ſpeaketh, are led with ſenſuality, couetouſneſſe; that looke as one would lead a ſheep with holding out hay or yuie, an oxe with fodder carried before it; ſo doth the deuill natural men, with ſuch obiects as he knoweth doth fit their corruption, 2 Pet. 2.19. EueryEvery one is ſeruant to him of whom hee is ouercome; Now ſin hath ouercome all men, and this Paul did confeſſe of himſelfe before his conuerſion, Tit. 3.3.
Naturall mans bondage is, that hee is expoſed to ſuffer a thouſand euils, to weariſome vanity in eueryevery thing, yea through feare of death the vpſhot of euils, he is ſubiect to bondage all his daies, while in that ſtate he abideth, Hebr. 2.15. Pharaoh did neuer put Iſraell to ſuch hard ſeruices, as the Deuill putteth thoſe to, whom he keepeth vnderunder his power; You may amplifie theſe conſiderations: Hauing ſhewed what it is, and in what it ſtandeth. I will conclude this point with ſhewing how it entred.
Our firſt Parents by the Deuill tempted, wilfully breaking Gods commandement, brought themſelues into bondage: Now our Parents once in bondage, we that are borne of them cannot be in better condition, till God by his Chriſt, out of his meere grace, ſet vsus free: The children you know of perſons in bondage, are all bondmen likewiſe; Portus ſequitur ventrem.
Vſe. This ſhould make vsus enter into our ſelues, to ſee if wee be not in this woefull thraldome: O the miſery of men ſurpaſſeth all that is in the beaſt; for they take it as a grieuous thing to be enſnared and taken, but man laugheth in midſt of his bondage, he counteth it liberty to liue a ſlaue of Sathan; they thinke that to follow things and courſes pleaſing their nature is liberty, though it be no more liberty then an Oxe is in, while with fodder held before him, he is led to the place where hee is to be ſlaughtered. Againe, they know, nor think nothing of bondage: When Chriſt told them If the Sonne ſet you free, you are free indeed; What replye they? We are the ſonnes of Abraham, we were neuer in bondage; Spirituall thraldome could not enter their thoughts. Looke as it was with thoſe men Eliſha did leade to Samaria, thoſe bands of the Syrians, ſo fareth it with theſe; while the Deuill leadeth them to hell, where they will dye without repentance, ſee themſelues in the midſt of murdering ſpirits, they follow him as if they went to heauen it ſelfe, as thoſe followed, being led with a miſt deprauing their ſight, they followed to the city of their enemies, thinking they had gone to Damaſcus, their owne ſtrength: Many ſuch ſoules there are led in this faſhion, who yet will hauehave the Deuill in their mouthes, and defie him in words, as hauing nothing to doe with him; but as many profeſſe in words that they deny in deede, ſo many defie in word that they doe in worke. Take a young gallant, who now in his ruffe doth ſwagger it, and runne the next way to the hoſpitall; tell him of being poore, hee will defie that euer it ſhould come neere him; but yet while he doth play the prodigal, he doth goe apace in the way to beggery: ſo thou doſt defie to be in bondage to the Diuell, & follow him; but while thy ignorant minde, thy luſts, thy paſſions, cuſtomes, corrupt example, while theſe guide thee in thy courſe of life, the Deuill leadeth thee, as in a ſtring, to all he pleaſeth. If thou didſt neuer feele any ſpirituall bondage, this is ſigne enough thou art ſtill in bondage; euen a … ſickneſſes are felt when now nature ſomewhat recouereth: ſo bondage is felt when now God reſtoreth in the beginnings, by worke of his grace, ſome true liberty, then a man findeth his vnregenerate part yoake him, the things of this world too much preuailing ouer him, that hee thinketh himſelfe euen ſold vnderunder ſinne and captiue to it.
Doct. Obſerue thirdly, that we hauehave deliuerance from our ſpirituall thraldome by Chriſt: Chriſt for this is called our Redeemer, or Redemption of his people, who doth deliuer them from the hand of all their enemies, that they may ſerue the Lord without feare. Thoſe whom God did raiſe vp to redeem his people, as Moſes, the Iudges, &c. yea thoſe who redeemed, as kinſmen, this or that, were ſhadowes of this our great Redeemer, who was in time to be reuealed. Now redemption noteth ſometime the action of God working our deliuerance, ſometime for the effect of this action in vsus, who are redeemed and inlarged; thus it is here taken for a ſtate of freedome, which beleeuers attaine through Chriſt his redemption: and this ſtate is twofold; eyther begunne onelyonly in this life, or conſummate, in which ſenſe we hauehave the redemption of the body, Rom. 8. and Chriſt is ſaid to be made our redemption after our ſanctification; where redemption noteth out that conſummate deliuerance from the bondage of mortality it ſelfe,1 Cor. 1.30. v. the word Redemption expounded. which theſe vile bodies of ours ſhall be brought vntounto in heauen: Here he ſpeaketh of the former, which faithfull ones are brought vntounto now belieuing: This may be amplified by branches correſpondent to the contrary bondage; for from what time we are in Chriſt, we are freed from being vnderunder the Law, and reuenging iuſtice of God, there being no condemnation to thoſe that are in Chriſt, Rom. 8.1. Againe, this ſtrong man is caſt forth, from what time Chriſt the ſtronger entereth; The conſcience is made a ſweete companion and comforter, rather then a rigorous keeper: Being iuſtified by faith we are at peace. Where the King hath releaſed a priſoner, the Iaylor can hauehave no further power ouer him; for he is but to keepe him during the Kings pleaſure. Againe, by grace, God doth ſet our wils at liberty; ſo that ſinne cannot raign in vsus as heretofore, Rom. 6. Grace which fighteth againſt the luſts of the fleſh, and will not let vsus come vnderunder the power of any thing; yea, the world is crucified to vsus, and we to the world: For as when health commeth, a man beginneth to walke abroad, and doe ſuch things as he could not ſtirre to, while his ſickneſſe did keepe him vnderunder; ſo it is here. Finally, we are ſo ſet free, that we can ſuffer nothing which our wils hauehave cauſe to be vnwilling with, all things being ſuch, as ſhall worke together for our good. Count it all ioy when ye fall into temptation, which is the height of freedome, that ſo farre forth as we are regenerate, we cannot ſuffer any thing, though all the creatures ſhould conſpire, but what our owne wils like well of; yea, aske by prayer, in ſome ſort at Gods hand. But it may be obiected, that the diuell doth ſtill preuaile againſt vsus, that ſinne leadeth vsus captiue, Ergo, we are not deliuered. I anſwere, redemption is double either as I ſaid; begun, 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 diuell, to hold vsus vnderunder condemnation, from his power of moleſtation; and we muſt diſtinguiſh the power of ſinne raigning ouer men, with willing ſubiection, and vſurping ouer him, as now ſet free, and making reſiſtance.
In the former reſpects, we are redeemed and deliuered, from what time wee beleeue; the latter, we are ſo ſubiect to, that they ſhall be more and more diminiſhed.
Vſe 1 The Vſe of this is, firſt to ſtirre vsus vp to thankeſgiuing, euen to ſing with Mary our Magnificat to God; What cauſe hauehave we to praiſe him, who hath viſited and redeemed vsus with ſuch a redemption? We ſhould eueryevery one ſing the ſong of Moſes, to ſee our ſelues thus deliuered. Let vsus remember how this luſt, & that paſſion, were woont to tyrannize in vsus; Let vsus remember when it was death to vsus to be held to duties of godlineſſe, in which is the exerciſe of true freedome; Let vsus thinke of thoſe times wherein ſinne did hold vsus ſo faſt, that though we ſaw the miſchiefe of it, and purpoſed ſometime a new courſe, yet we could not but returne to it, as before; Let vsus remember when feares of conſcience and death, hauehave held vsus in thraldome, that theſe may ſet an edge vponupon our thankeſgiuing. Leaſt we ſhould forget this dutie to God, God hath left ſome trouble, ſome remainders; like the weather in ache of a wreſted ioynt, when now it is reſtored: How thankefully would wee take it to be ſet free from the drakeneſſe, deadneſſe, ſenſuality, earthly mindedneſſe, which we ſtill finde, as a clog and chaine to the ſpirits of vsus? If this would be ſo gratefull to be ſet free from circumſtances, which moleſt vsus onelyonly; how much more is that our ſubſtanciall deliuerance from the reuenging iuſtice of God, from the power of the diuell, holding vsus vnderunder the curſe; from the power of our conſcience iuſtly condemning vsus, from the power of ſinne, commanding as King, how much more is this to be extolled? This mercy was not ſhowed to the Angels, creatures more excellent then our ſelues. Should one ſet vsus free from the ſtate of Villenage, or ranſome vsus from the Gallies, we could not think our ſelues thankfull enough to them; much leſſe can wee euer be thankefull enough for this benefit.
Vſe 2 It ſhould ſtirre vp ſpirituall ioy: Looke, Iſa. 44.23. where the inſenſible creatures are called vponupon to reioyce, for the redemption of Gods people, when they were redeemed from Babell; the ioy did put them into an extaſie, they knew not whither they were a ſleepe or a wake. Let vsus pray to God to moue the ſcales from our eyes, and take the vaile from our hearts, which will not let vsus reioyce in ſo excellent mercy.
It followeth. Through his bloud.] Obſerue, what it is by which wee are ranſomed and redeemed, euen the bloud of Chriſt; This was it, which in the bloud of all the Sacrifices was prefigured: We are redeemed, ſaith Peter, not with ſiluer or gold, but with the bloud of Chriſt, a lambe vndefiled. When any are captiue here and there, we hauehave but two waies vſually, by which we redeeme them; The firſt is by force of armes, when we powerfully reſcue them, the other is by courſe of iuſtice, when wee ſend ſome ranſome, and by way of change ſet them free.For with-draw that voluntary couenant, who doubteth but that had the creature kept his innocency a thouſand yeares, God was free to hauehave annihilated him? Now it is in vaine to diſpute what God might hauehave done by abſolute power; for God may out of his abſolute ſoueraignty, not hauehave puniſhed Adams ſinne, both becauſe it was againſt himſelfe, not others, to whom he is tyed to doe iuſtice; and eſpecially, for that the demonſtration of his reuenging iuſtice ſpringeth not from the neceſſity of his nature, but from his voluntary diſpoſition, as well as the giuing life perpetuall, to obedience for a certaine ſpace performed; And finally, becauſe God is able, were he pleaſed to ſhew this power, to turne it to his glory; which mens impotency not attaining, maketh them that they cannot alwaies with iuſtice forgiue, euen that in which themſelues are treſpaſſed: Yet ſeeing God hath determined that his iuſtice ſhall take her reuenge, if by breach of couenant ſhe be wronged, hee cannot but execute puniſhment, neither may he ſet vsus free from the ſame, but ſo as wronged iuſtice may receiue ſatisfaction. Againe, we know which maketh the Scripture ſay, it was meete and neceſſary that Chriſt ſhould be conſecrated, through ſuffering, that he ſhould ſuffer, and ſo enter his glory; See, Luke 24.26. Heb. 2.17.
Death corporall and ſpirituall, ſuch as is a puniſhment of ſinne, but not ſinfull. Deſertion, not in regard of vnion and ſuſtentation, but of conſolation. Impreſſion of wrath, death being made as ſeruiceable for our good, and the feare of it being taken away by him who hath taſted it for vsus, and ſwallowed it vp into victory.
We know that he hath by way of ranſome redeemed vsus, as being the fitteſt way, both to deliuer vsus, out of his grace, freely, and yet to ſhow himſelfe iuſt, in ſo iuſtifying or redeeming of vsus; See, Rom. 3.25. For further opening this point. Marke two things. 1. What is vnderſtood by Chriſt his bloud. 2. How it hath ſet vsus free from bondage. By his bloudy death vponupon the croſſe, or his bloudy and curſed death, the Scripture maketh vsus redeemed: By his death, Heb. 9.12. and by yeelding himſelfe to be made a curſe for vsus, Gal. 3.13. the commandement giuen to Chriſt, being this, That he ſhould lay downe his life for our redemption; For looke as a ſurety muſt pay in ſuch death as the Law inflicteth on ſinners, ſuch death as is ioyned with the curſe: As he was our ſurety, and vndertooke to anſwer our ſinnes, the God-head did but ſuſtaine him, that he ſhould not be ſwallowed vp of it; as the braſen couering of the Alter, did make it fit to endure that materiall fire. 3. The aſſault of thoſe impure ſpirits for the houre or time, for all thoſe powers of darkeneſſe was then come, when this his redemptory ſuffering approached.
Chriſt our ſurety, was to take vponupon him our debt of death, both corporall and ſpirituall, ſo farre as he might, neither the vnion of his perſon, nor yet the holineſſe of his nature any whit diminiſhed: The Scripture doth mention his bloud ſo frequently, both becauſe this circumſtance is moſt ſenſible, and was the body in which all the typicall bloud of ſacrifices in the Law had his accompliſhment.
And Ergo, as when wee reade that Chriſt was fleſh, we muſt not thinke as Apollinarius, that he tooke no ſoule; ſo when we reade his bloud ſhed, or bodily death, wee muſt not thinke that he dyed not a ſpirituall death in ſoule alſo: The fathers, who denyed that he dyed in ſoule, deny it not abſolutely, but after a ſort, viz. that he dyed not ſuch a death in ſoule, as did deſtroy the eſſentiall life of it, like as death bodily doth the life of the body; nor yet any ſuch death as did either ſeparate his ſoule from vnion with God, or did imply any ſinfull corruption, as it did in vsus, whoſe ſoules are dead in ſinnes and treſpaſſes.
Now this death is it, by meanes whereof Gods grace doth ſet vsus free, and that in moſt iuſt manner. Firſt, from the guilt of ſinne, in as much as it doth pacifie and ſatisfie iuſtice her diſpleaſure againſt ſinne: This obedience of that great God, our Sauiour, being farre more effectuall to pleaſe and ſatisfie, then the ſinne of the whole world could be to diſpleaſe and prouoke iuſtice againſt vsus: For though it be finite in it ſelfe, yet in the perſon it becommeth infinite for the value of it: Hence it is that God, that is God, as now in his reuenging iuſtice is gone forth, is ſaid to ſmell a ſauour of reſt in the death of Chriſt, and by Chriſts being put vnderunder the Law, or curſe of Gods reuenging iuſtice, made manifeſt in the Law, we are ſaid to be redeemed from the Law or curſe, as by an al-ſufficient ranſome accepted of iuſtice.
Secondly; Now this bloud or death, doth free vsus from the Diuell; for Sathans power ouer vsus, was by reaſon of ſin and the puniſhment due to it, from the iuſtice of God, Col. 2. By his croſſe he triumphed ouer, & ſpoiled principalities, &c. By death he deſtroyed him that had the power of executing death.
Thirdly; this death doth obtaine the ſpirit to be giuen vsus, which doth free vsus from the captiuitie of luſts, and inable vsus to finde liberty in actions of godlineſſe. Chriſt was put vnderunder the Law, that we might be redeemed and receiue the ſpirit of God. This ſpirit is that life of the world, for which he did ſuffer death, as the Goſpell ſpeaketh.
Laſt of all, through this death we hauehave deliuerance from all euils, ſo that all teares in Gods time ſhall be wiped from our eyes, and in the meane while all our ſufferings are ſo changed, that they are not effects of Gods reuenging iuſtice to deſtroy vsus; but they are ſuch things, in which God doth offer himſelfe as a father, intending to make vsus partake further, by meanes of them, in the quiet fruit of righteouſneſſe.
Vſe 1 The Vſes of this are manifold. 1. It letteth vsus ſee that louelove of Chriſt, to dye for vsus, when now we did practiſe nothing but open hoſtility againſt him, Rom. 5.
Vſe 2 Againe, we ſee how fitly that is ſpoken of this bloud, that it cryeth for better things then the bloud of Abell; This doth appeaſe reuenge, not prouoke it, this doth call for all kinde of bleſſings: Wherefore let vsus get our conſciences ſprinkled with this, and flye to it by faith, as they were wont to the ſanctuary, to the hornes of the alter; for this is our true refuge in eueryevery neceſſitie.
This doth ſhew vsus how we ſhould eſteeme of all thoſe benefits, as remiſſion of ſinne, &c. which are purchaſed by it: Things bought at high price, we doe eſteeme of them accordingly. Many will not come out of their vanity, but leaue the thing as not worth the taking, which Chriſt hath purchaſed with his deareſt bloud: Knowing that you are redeemed from your vaine conuerſation, not with ſiluer and gold, but with the bloud of Chriſt, a Lambe vndefiled.
Doct. Remiſsion of ſinnes out of his rich grace.] Whence obſerue; Firſt, that to hauehave our ſinne forgiuen, is to be redeemed,Reconciliation, Redemption, Remiſsion, Iuſtification, One thing, in regard of diuers reſpects, diuerſly named. or ſet free from all euill; That which before he called Redemption, is here called Remiſſion of ſinne. Our naturall eſtate, if it be conſidered as a ſpirituall bondage, Chriſt his deliuerance is redemption; but if it be conſidered as a ſtate, in which we ſtand guilty, and vnderunder puniſhment of the Law, then Chriſt his deliuerance is the procuring of remiſſion of ſinne; and they cannot but be one in ſubſtance, though in reaſon and conſideration they differ: For what is forgiueneſſe of ſinne, but an act of grace, acquitting vsus from all the guilt and the whole puniſhment of all our ſinne? And as we did ſpeake of redemption, ſo we may ſpeake of remiſſion: For though the ſentence of pardon be wholly and at once paſſed to vsus, yet the execution of the ſentence is heere begun only, and ſhall then be conſummate, when eueryevery teare ſhall be wiped from our eyes, in which regard we may grant, without any danger of Popery, that in the life to come, euen at the time of Chriſts appearing to refreſh vsus, or to reanimate our bodies by the returne of the ſoule to them, that euen then ſinnes ſhall be blotted forth, that is, the ſentence which had abſolued vsus from all the puniſhment and conſequences of ſinne, ſhall then be fully executed. Againe, the force of this remiſſion is ſuch, that it ſetteth men free from the condemnation of Gods iuſtice in the Law, from that power of the Deuill, and my conſcience condemning of mee, from the life and power of ſinne, which is the death of the ſoule, from all miſeries and death, which come in as a wages of ſinne.
Vſe. This then ſhould ſtirre vsus vp to ſeeke remiſſion of ſin, it is to be redeemed or ſet free from all euill, to get our ſin forgiuen; therefore Dauid ſaith, Bleſſed is the man whoſe ſinne is forgiuen, to whom God imputeth not ſinne. Looke as Malefactors will turne eueryevery ſtone, make all their friends they hauehave, to get a pardon for their liues; ſo would wee beſtirre vsus to get this pardon, which once gotten, we ſhall be ſure to hauehave in Gods time all teares wiped from our eyes, we ſhall ſee our ſelues deliuered from all euill.
Obſerue ſecondly, that eueryevery belieuer in Chriſt receiueth forgiueneſſe of his ſinnes: though by nature wee are in our ſinnes, lie in euill of guilt and puniſhment, yet once getting faith on Chriſts bloud, we are iuſtified, we hauehave forgiueneſſe of ſin, & are accepted as righteous to life, through Chriſt his obedience; though the one is named, yet the other is by a Synecdoche to be conceiued: Euen as Kings to ſhew their clemency in entring their reignes, they giuegive out free pardons to many kinde of treſpaſſes: ſo God to glorifie his mercy, it pleaſeth him to giuegive to vsus in Chriſt, the forgiueneſſe of all our ſinnes. My meaning here is to ſpeake preciſely of remiſſion of ſinne, as it is diſtinguiſhed from imputing righteouſneſſe, which I conceiue as a diſtinct part, concurring in our iuſtification.
About this then we will inquire three points.
1. In what order we hauehave it.
2. What is the extent or latitude of it, in reſpect of ſinne and puniſhment.
3. How we who hauehave it, can be ſaid to belieue the remiſſion of our ſinnes.
For the firſt, as the ſupreame power of ſauing or deſtroying is with God, ſo of remitting and holding ſinne vnremitted; Wee are therefore to conceiue our remiſſion, firſt of all, as in the gracious purpoſe of God toward vsus, who knoweth on whom hee will hauehave mercy, and whom hee will harden, as we thus had in Gods eternall purpoſe, ſo we hauehave it giuen vsus in time by way of execution; Firſt wee hauehave it giuen to Chriſt our Head, for vsus all; for he being made ſinne for vsus, euen as a ſuretie, hauing all our debt layd on him, hee could not be raiſed vp till now all our ſins were done away, Ergo, Paul, 1 Cor. 15. ſaith, That if Chriſt were not riſen, we were ſtill in our ſinnes; where hee maketh the cleering of vsus all from ſinne, and Chriſt his reſurrection, to be accompanied one with the other: Againe, God did reconcile the world, not imputing ſinnes in Chriſt, which could not be without remitting all their ſinnes for whom his Chriſt did vndertake. Beſides, were not our ſinnes forgiuen in him, we could not be rayſed vp, ſet in heauenly places with him; for before we can hauehave quickning giuen vsus in Chriſt, we muſt hauehave pardon of ſinne giuen vsus.
Further, what did Chriſt ſhed his bloud for, but that he might actually get the pardon of our ſins? Finally he doth diſtribute nothing to vsus, which by vertue of his obedience he receiueth not for vsus.
In the third place this remiſſion is communicated from Chriſt to vsus in manner following.
1. Chriſt ſendeth his Miniſters, as Legates, with the word of reconciliation or pardon, inuiting them to belieue on him, that they may receiue forgiueneſſe of ſinne.
2. He doth worke together by his ſpirit, making thoſe who are his children belieue on him, that they may finde forgiueneſſe in him.
3. Hee doth communicate with them the forgiueneſſe which himſelfe had procured and obtained for them: Thus euen as condemnation was firſt within the pleaſure of God; ſecondly, Come forth againſt Adam and vsus all in him; thirdly, is communicated actually from Adam to vsus, what time wee come to be borne of Adam: So on the contrary, our iuſtification or remiſſion of ſinne is firſt with God; ſecondly, in Chriſt, who hath by his obedience obtained for vsus the remiſſion of al our ſinnes; thirdly, it is communicated to vsus when ſoeuer we are ſupernaturally begotten of him, that is, brought to beleeue: Hee that beleeueth is borne of God; for though we hauehave not iuſtification actually applied before we are called to faith, yet we doe receiue it virtually in Chriſt, when he was quit from all our ſinnes, as it is in Adam who was his type; for though condemnation is not actually applied till we are borne of him, yet in vertue his condemnation was the condemnation of vsus all. And by the way, wee may ſee heere how God forgiueth ſinnes, how Chriſt the Mediator, how the Miniſters. God by the principall and prime authority;God, in dependentèr ex authoritate primaria: the Mediator, ex commiſſione: Man, ex miniſterio. the Mediator by a ſecondary deriued authority; Man, by a miniſteriall publication of the word of pardon; for Chriſt doth not miniſterially declare pardon, euen as he is man; for though he be a ſeruant and ſubiect as Mediator, yet hee is ſuch a ſeruant as hath an vnderunder power of iudgement: The Father giueth all iudgement to the Sonne, he iudgeth none himſelfe: Such a ſeruant as my Lord Chancellor is to his Maieſty, not ſuch a ſeruant as an ordinary or ſpeciall meſſenger in forgiuing ſinnes. Then conceiue it thus, as in citing one to appeare, the originall authority is the Kings, the vnderunder authority is with the Iudge of this or that Court, the Miniſteriall authority in the meſſenger which doth carry and ſerue the Writ; and the meſſenger may be ſaid to fetch ſuch a man vp, not becauſe any authority in him doth it, but the Writ he carrieth, as a ſigne, hath authority to doe it; ſo heere God firſt pardoneth, as hauing the prime and originall authority; then Chriſt as chiefe Iudge vnderunder God, in the Court of Chancery, that Throne of Grace; the Miniſters as meſſengers pardon, becauſe they diſpenſe the word of God, and Chriſt, which giueth pardon, and hath authority to giuegive it. But this by the way.
The ſecond point followeth, concerning the ſubiect of this forgiueneſſe, how farre it is to be extended. I anſwer, it is to be extended to all our ſinnes paſt, before our conuerſions, following after our conuerſions, to the whole guilt or blame, and to the whole puniſhment of them: Wee muſt not thinke that onelyonly ſinnes paſt are forgiuen, but all the ſinnes which ſhall eſcape vsus through infirmity; for the couenant of God is to forgiue vsus our ſins, and to remember them no more; Now who ſhall limit this to ſinnes paſt before conuerſion, when God ſpeaketh it indefinitely, and when ſuch a partiall forgiueneſſe may be, and yet the ſinnes forgiuen come againe to be remembred? Col. 2. God hath freely pardoned vntounto vsus all our ſinnes; He doth ſee no iniquity in his Iacob, he to whom things to come,Iohn 5.24. Hebr. 10. offenders once purged ſhall hauehave no more conſcience of ſinne. and things paſt are alike preſent; The remiſſion which leaueth no place for condemnation, muſt needs be of all ſinnes: But we being in Chriſt, are ſo remitted, that now there is no condemnation to vsus, though we daily ſinne, through the fleſh which dwelleth with vsus.
That iuſtification betweene which and the giuing of eternall life or glorification nothing commeth, that is from all ſinnes: But who ſo belieueth, hath ſuch a forgiuenes, that he receiueth eternal life; or is ſo iuſtified, that he is preſently glorified with the beginning of glory.
Againe, we belieuing, receiue that forgiuenes of ſinne, which Chriſt hath obtained by his bloud for vsus: but this was a full remiſſion of all our ſinnes, from the firſt to the laſt of them: Beſide that, the redemption and righteouſneſſe Chriſt doth bring are euerlaſting, Hebr. 9. which they could not be if our remiſſion were but of ſinnes paſt; for then ſhould eueryevery conſequent ſinne make vsus againe vnrighteous, till we were reſtored. If the ſinne preſent at our conuerſions be ſuch as cannot be done away without the forgiuing thoſe that follow, then we hauehave forgiuenes of both; but our ſin dwelling in vsus is ſuch that it cannot be forgiuen, but all the reſt muſt be forgiuen likewiſe, for all the other are in it, as an effect in the cauſe, the cauſe as the fruit is in a tree, and the guilt of the corruption preſent reacheth to the laſt ſin, which is to ſpring from it, & ergo it is ſure, that when God forgiueth vsus this, be doth forgiue vsus all other likewiſe, which hee doth ſee are in it, and will in time iſſue from it. Did not God couenant with vsus, belieuing, to forgiue all our ſinnes, and ſeale this Grace by Baptiſme, all I ſay paſt, preſent, to come, then wee could not helpe our ſelues in our after fall, by looking to that grace ſealed in Baptiſme, for that was helpfull for the ſinnes committed before it onelyonly, which is contrary to all good experience and doctrine? Againe, were a man pardoned for ſinnes paſt onelyonly, then muſt we grant that eyther hee may quite fall from his vnion with Chriſt, or be in Chriſt, and yet be ſubiect to condemnation: And if we had not pardon of ſinnes after committed, as well as before, whence commeth it that daily many ſinnes of infirmity eſcape vsus, the peace which followeth our iuſtification, not once diſturbed by them? If any ſay wee hauehave pardon of thoſe ſins for after, without which none liueth, but not of crimes more grieuous; this is to yeeld what they pleaſe, and to deſiſt where they pleaſe, without any motiue from reaſon. Neyther doth that parable teach that God forgiueth vsus our ſinnes before our conuerſion, but not ſinnes after, which he doth charge vponupon vsus at his pleaſure; for the letter of the parable doth, if it be followed, ſeeme to ſound as if God might require our ſinnes after thoſe ſinnes which before he had forgiuen vsus, and ſo did forgiue vsus now abſolutely, which the Popiſh ſchoole will not abide by. The Parable therfore muſt be conſtred by the end which it is brought for, viz. to teach that ſuch as wil not forgiue, ſhall not find forgiuenes with God; Neyther is that Rom. 3. where God is ſaid to be iuſt in forgiuing the ſinnes paſſed before time, through his patience, it maketh not any thing to this purpoſe; for ſinnes are ſaid to be before committed, which were committed vnderunder the former teſtament, as Heb. 9. it is made plaine, and ſo not the time of a man before and after conuerſion, but the time before and after, or vnderunder the new Teſtament is there compared: and howbeit wee are ſtill to ſeeke forgiueneſſe, it is not that we are not in ſtate of being iuſtified and forgiuen, but becauſe it is needfull that God ſhould as well preſerue and continue this, as at firſt giuegive it; and that this his mercy ſhould be more and more manifeſted in vsus, and that the execution of this ſentence ſhould be further and further performed. Finally, that the Fatherly chaſtiſements our ſins daily incurre might be preuented; for theſe cauſes we make this petition, though we know all our ſinnes are in regard of Gods gracious ſentence remitted to vsus: Neyther doth the Churches cenſure excommunicating any argue that hee is one who before the tribunall of God is in ſtate of condemnation, or doth not continue vnited to Chriſt, but that he hath no manifeſt externall communion with her in the dueties of godlineſſe, and ſecondary operations of the Spirit; yea, that as the Leaper was ciuilly dead in regard of ciuill communion, ſo is hee to her in regard of ſpirituall; but ſhe doth take him to hauehave inward vnion and life, which floweth from it; for euen as wee ſeeke the health of none by way of medicine, whom we cannot take to hauehave life in them; no more can the Church the reſtoring of theſe by this ſo ſharpe cenſure, might ſhe not thinke there were ſome life in them, though it is oppreſſed, as the life naturall by a fit of the Apoplexie. If wee hauehave not all our ſinnes forgiuen, paſt, preſent, to come, it is becauſe Chriſt hath not the pardon of them all to giuegive vsus; or becauſe the Word and Sacraments cannot apply to vsus at once the pardon of them all; or becauſe our faith cannot receiue this plenary remiſſion; or elſe it is not fit for ſome conſequence which would enſue: But the former three none will doubt of, and the latter is fondly ſurmiſed, when this grace which forgiueth, is the parent and nurſe of holy feare in vsus, Pſal. 130. Wherefore for this firſt part, let vsus aſſure our ſelues, God doth giuegive vsus full pardon of all our ſinnes, and that this his gift is, as his effectuall calling without repentance, and we beleeuing, doe receiue this whole mercy: So that though we are ſubiect to grieuous fals after it, and vnbeliefe, yet not to any ſuch vnbeleefe as ſhall euer make the faith of God and his gracious gift in vaine; which, concerning Gods forgiueneſſe, ſo far as they conceiue it to extend, the beſt of the Papiſts Schoole maintaineth.
Now to ſhow that the whole guilt and puniſhment is releaſed.
Such who are ſet free from all condemnation, are as well ſet free from temporall as eternall.
Now all in Chriſt are thus ſet free, &c.
Such who are ſet free from the curſe of the Law, are ſet free from temporall puniſhments of ſinne; ſuch I meane, as come from reuenging iuſtice, that ſhe may be ſatisfied in them, as well as from eternall; for all theſe are the curſes of the Law; ſee,Iſay 43. Acts 3. Mica. 9. Dan 9. Pſal. 103. Deut. 17. He who couereth them, blotteth them out, throweth them into the bottome of the ſea, ſealeth them vp, remoueth them as farre as the Eaſt from the Weſt; he doth not pardon them by halues. The Papiſts doe yeelde this full pardon in Baptiſme; but in ſinnes which we fall into after Baptiſme, I meane mortall ſinnes, they ſay, that wee recei…e forgiueneſſe onelyonly of the eternall, not of the temporall puniſhment, which remaineth to be ſuffered by vsus, to the ſatisfaction of Gods iuſtice: This is a wicked Doctrine, derogating from Chriſt, that the reuenew of purgatory might not be diminiſhed: and not to ſpeake that all this Doctrine of ſacramentall pennance leaneth on falſe grounds, as namely on this for one, that ſinnes onelyonly before Baptiſme are forgiuen when we are Baptiſed; that there are ſome veniall ſinnes, not deſeruing eternall puniſhment; it is to be deteſted, becauſe it maketh Chriſt not ſolely, and perfectly to ſaue vsus from ſinne; it maketh Chriſt not the purger of vsus by himſelfe from ſinne, which is affirmed, Heb. 1.3. while it doth make vsus to ſatisfie for our ſelues, in regard of the guilt in part, and temporary puniſhment. Here are arguments in the Text againſt it.
1. That remiſſion which is giuen vponupon a price, more then ſufficient to anſwere all the puniſhment of ſinne, that is not a halfe remiſſion.
2. That ſinne which is remitted or pardoned, that is not to be ſatisfied for: to pardon, is without ſatisfaction, or any reuenge taken, to forgiue that which is committed againſt me.
Should the King, when he might execute a Traitour, not take his life, but keepe him in priſon, he ſhould not forgiue the fault, but change a greater puniſhment into a leſſe.
3. Againe; that which is giuen from the riches of grace, is no ſcant halfe pardon.
But the remiſſion which God giueth, is from his rich grace.
True it is that God doth after he hath forgiuen a ſinne, take temporary correction ſtill, as in Dauid; but to offer himſelfe as a father for our good, is one thing; to reuenge himſelfe as a iudge, for the ſatisfying of his iuſtice is another; the ſting of reuenging iuſtice is pulled forth, from what time we hauehave forgiueneſſe, this done; the euill is no curſe of the Law, and Ergo, it may ſtand with full and free forgiueneſſe. Should ſome Turke hauehave ſentence paſſe on him to die for ſome murther which amongſt Chriſtians hee is found to hauehave committed; ſhould Chriſtians betweene the ſentence and time of execution, labour with him, and conuert him to the faith of Chriſt, ſhould he now, when the houre of execution were at hand,Paenitentiae eſt ſanatie in regeneratis in nonam vitam. being duely prepared to it take Baptiſme, I hope he ſhould be fully forgiuen, and yet he ſhould hauehave no releaſe from this death, which by his murther he had deſerued. In a word, there is no ground for this opinion,Which ſome ſee and, Ergo, yeeld that Baptiſme doth not take away all puniſhment in this life, but in the life to come it ſhall: It taketh all away which were to be ſuffered in purgatory, and all penalties the Church may inioyne. but it is onelyonly defended that the flame of purgatory might not be extinguiſhed. Aske the queſtion, why doth this man, hauing after Baptiſme fallen to ſome mortall ſinne, and then repenting, why doth he on his faith and repentance, receiue onelyonly forgiueneſſe of the eternall puniſhment? Is it that Chriſt his death is not as ſufficient as before? are there not ſufficient meanes? will not the ſame qualification in faith and repentance ſerue, that did before? They ſay, the firſt is all-ſufficient in it ſelfe; They ſay, the Sacrament of their pennance is perfect; they ſay, if a man hauehave ſuch confeſſion, ſatiſfaction, contrition, as doe not put any impediment to the Sacrament, then it ſufficeth: Then ſay I, eueryevery man who receiueth pardon of the eternall puniſhment, by the Sacrament, muſt receiue pardon of the temporall alſo; for the Sacrament ſufficeth to giuegive both, if he come with ſuch contrition and qualification as doth not put impediment, he receiueth the whole benefit; if he come not with ſuch, he receiueth no grace by meanes of it, no remiſſion of the eternall.
Now followeth the third thing; to which I anſwere: We doe beleeue remiſſion of ſinnes, becauſe though we hauehave it, in regard of Gods ſentence, and feele ſome effects of it, as peace, ioy, &c. yet we ſee it not fully executed, nor ſhall not, till the time of refreſhing.
Vſe 1 Now then, how ſhould this comfort our hearts, that God hath dealt thus richly with vsus? Feare not thou repenting beleeuing ſoule, feare not ſinnes paſt, preſent, to come, thy God hath put all from his ſight, and ſo that he keepeth no backe reckonings for thee; all the blame, all that is a proper plague or puniſhment for ſinnes remoued from thee; What ſhould come to vsus vnderunder condemnation, more pleaſant then this word of pardon? What can we beleeuers receiue more gladly, then this generall acquittance of all our ſinnes?
Vſe 2 This muſt make vsus feare the Lord; There is mercy with God, that he may be feared, mercy reaching to forgiueneſſe the word ſignifieth. For a Traitour once pardoned in treaſon, to be found a ſecond time in conſpiracie, how vnthankefull, how intollerable? So with vsus, &c.
Vſe 3 Seeing we get this remiſſion in Chriſt his bloud, let vsus lay it vp and keepe it carefully. We keepe all things which teſtifie our diſcharge from debts; Let vsus lay vp this by faith in our hearts, euen this pardon in Chriſt his bloud, which our God giueth vsus: It is a bleſſed thing to exerciſe faith in the promiſe and ſeales which we hauehave receiued. Many meaſuring themſelues in Gods fauour by feelings, when theſe faile, call all in queſtion; Many ſeeking comfort no further then the ſmart of terrours driue them, and then giuing ouer, at length are diſtreſſed with their old feares and doubtings; for wounds ouer-haſtily skinned, will breake forth a freſh; But not a few, neuer exerciſing their ſenſes in apprehending this benefit, and ſo in carefull laying it vp, they cauſe God to hide that comfortable experience of it, to the end they may ſeeke it vp and keepe it, receiuing it more carefully; as if one looke looſely to Plate, we will lay a peece a ſide for a while, and make one thinke his negligence hath loſt it, that thus wee may teach him to keepe it more carefully when it is returned.
Vſe 4 Let vsus maintaine our ſpirituall liberty, in which Chriſt hath ſet vsus, hating theſe lying vanities, which would make the grace of God not to forgiue, but to change a greater puniſhment into a leſſer. In outward mat…ers, wee will ſtand for the vtmoſt of our liberty, not ſuffering a word of our Charters to be reſtrained, and ſhall we beare it, that when God giueth vsus in Chriſt a pardon of all our ſinnes, men ſhould limit it, to ſinnes before Baptiſme, of ſinnes in regard of their eternall puniſhment? In humane matters, we hold that clauſes which are in fauour to vsus, are to be cenſured in the ampleſt manner which they may beare with probability.
Doct. Obſerue laſtly, in this ſeauenth verſe, from whence it is that God giueth vsus pardon of ſinne, euen from his rich grace: This made the Saints in the old Teſtament flye to Gods manifold & tender mercies, and feele in them remiſſion of ſinne. See, Exo. 34. Iehouah, gracious, mercifull, rich in kindeneſſe, forgiuing ſinne and iniquities: As if the riches of his grace were in this act aboue all others manifeſt. Iſa. 43. For my owne ſake doe I put away thy ſinne; not for your ſake, but for my owne name ſake, will I purge you, and waſh you from your ſins, O you houſe of Iſrael, Ezech. 36. We ſee that giuing benefits, though it commeth from kindeneſſe, yet it doth not any thing ſo much teſtifie the clemency and kindeneſſe of our natures, as the bearing and paſſing iniuries which doe highly prouoke vsus; this then is the fruit of Gods moſt rich grace: Indeede nothing but grace can forgiue, forgiueneſſe being a free pardoning of ſome offence, without taking any reuenge or ſatisfaction. I cannot forgiue that fault, for which I take my reuenge, or ſomething which doth counteruaile the iniury offered; Iuſtice may ceaſe reuenge, but cannot forgiue. Obiect. But how can God out of his rich grace forgiue our ſinnes, when he doth not forgiue them, but vponupon the blood of his Sonne ſhed for vsus, as a ranſome or redemption? That which wee get vponupon a ranſome tendred, that is from iuſtice due to vsus, not from free grace giuen vsus.
Many limit this ſentence thus;Reſp. That we receiue on a ranſome which our ſelues tender, that is due, not on a ranſome which is giuen vsus out of grace; but this ſeemeth not to anſwere the difficultie: for what I purchaſe with money neuer ſo mercifully beſtowed on me, is mine in iuſtice, though the mony were not mine till mercy did furniſh me with it: A price of redemption, Ergo, muſt be conſidered two waies. 1. As a thing demanded of iuſtice, that ſhe may inliew doe ſomething vponupon it; thus Chriſts bloud was no ranſome; For iuſtice did not call him to this mediatour-like, and prieſtly office, nor bid him lay downe his life. 2. It muſt be conſidered as a thing prouided and inioyned by mercy, that by it, as by a meane, mercy may doe ſomething iuſtly, which otherwiſe ſhe might not; and ſuch a ranſome is Chriſt his bloud, and Ergo, doth excellently accord with free grace, and the worke of grace in eueryevery thing. Obi. But when Chriſt his obedience is ſuch as ceaſeth iuſtice,It is Gods money, but not giuen to buy with from iuſtice. how can God out of grace releaſe to this obedience that puniſhment of ſinne, from which now iuſtice in regard of it hath ceaſed? Anſw. Becauſe the obedience of the Sonne is due to the Father, and may be required from the Sonne of duety, to be rewarded at his pleaſure: If my Sonne doe that at my command, vponupon which I can demand ten ſhillings, I who hauehave the right of my Sonne and his worke, may take the whole, and yet giuegive him of grace what I pleaſe.
Vſe 1 It doth confute the former dreame; that which the riches of grace doth, is full and perfect, no imperfect forgiuing. Should the King impriſon a man, when he might hang him, it were not an act of mercy pardoning, but an act of iuſtice tempered with mercy. Obi. But (ſay they) puniſhment abideth to thoſe whom God forgiueth out of his mercy; as Dauid, and thoſe for whom Moſes prayed that God would forgiue them, according to his rich mercy. Anſw. It doth ſo; but it ſo abideth, that all guilt of ſinne to God ward is taken out of it; as it is in the hanging due to a murtherer, who heard before time of execution, is conuerted and Baptized; in which caſe, if the abiding of the puniſhment doe not let but forgiueneſſe may be full and free, why ſhould the remaining of puniſhment argue in the other a partiall remiſſion onelyonly?
Vſe 2 Secondly, this doth let vsus ſee what thankfulnes we owe to God. Should one forgiue vsus ſome great debt, or ſhould one paſſe by ſome prouocations at our hands, full of indignity, as Dauid did at Shemeis ſometimes, how would we tell of their louelove; and ſet it forth? But what indignities hauehave we offered our God? what debt ſtand wee in to him? the greateſt debt of a thouſand talents: O then we ſhould louelove much, be much thankfull; The want of this maketh God ſometime hide the ſenſe of forgiueneſſe from vsus; euen as when plenty maketh …s bleſſings no dainties, he doth take them from vsus, that wee may ſeeke after them, and learne to enioy them with greater thankefulneſſe.
Thirdly, let vsus like children imitate him, forgiueing each the other, as he for Chriſt his ſake hath forgiuen vsus. But of this hereafter.
Now he commeth to the ſecond benefit; which ſeemeth heere annexed, not ſo much to begin a ſecond branch of his enumeration, as to make vsus conceiue aright of the order in which wee come to receiue remiſſion from grace, viz. to preuent vsus that wee may not thinke that in the firſt place forgiuenes is beſtowed, becauſe that was firſt named, but that we receiue pardon from grace, when now that rich grace of God abounded toward vsus in giuing vsus wiſedome and vnderſtanding; Thus I conceiue the coherence. Now the points which are to be marked in this matter are theſe: Firſt, the abundant Grace of God, the principall cauſe of it. Secondly the Perſons, to (vsus) who hauehave found in him remiſſion of ſinne. Thirdly, the benefits in which this rich grace had formerly abounded, in Wiſedome and vnderstanding; and theſe are in the 8. verſe. Fourthly, the manner of working theſe benefits, viz. the reuelation of the myſtery of his will, which is amplified partly from the efficient cauſe thereof, Gods free pleaſure, and this is ver. 9. partly from the ends, verſ. 10.