Exposition of 1 Thessalonians, Chapter 5 · Verse 9,10
VERS. 9.10.
For God hath not appointed vsus to wrath, but to obtaine ſaluation by our Lord Ieſus Christ:
Who diad for vsus, that whether we wake or ſleepe, we ſhould liue together with him.
THe words, as moſt conceiue, are added as a reaſon enforcing the exhortation to holineſſe of life; as they may be conceiued, they are ſubioyned as a meanes to ſtabliſh Hope; at leaſt, are pertinent to the purpoſe of arming our ſelues againſt the euill Day; through aſſurance of obtaining the Crowne, the good fight of Faith being finiſhed. The reaſons here couched, are two: firſt, Gods gracious act, in ordaining vsus to life: ſecondly, the act of Chriſt the Mediatour, tending to accompliſh that Ordinance of his Father.
Apply we them to the Apoſtles purpoſe; this ground they affoord vsus. Gods Ordinance touching our ſaluation, fruſtrates in no man the care of holineſſe; puts rather, in Pauls apprehenſion, the holy vſe of all meanes, tending to accompliſh Gods appointment. Therefore, in Pauls Logicke, the argument is binding, from themRom. 12.1. mercies of God, in electing, calling, iuſtifying vsus freely, to enforce, the reſigning of our ſelues as an holy ſacrifice to God.
Secondly, his Doctrine is, that the Ordinance reacheth as well to the meanes, as to the end. See 2. Theſſ. 2.13. Epheſ. 2.10. They miſ-conceiue, that thinke the Decree abſolute, without reſpect to the meanes: It is to the end, and nRom. 8.29. 1. Pet. 1.2. Eph. 1.5.the meanes; to the end, by the meanes. There is no ſuch Decree of God, as miſcreant Atheiſts talke of; to Saluation, how euer we liue. The Decree is, to ſaue, o2. Theſſ. 2.13.by ſanctification of the Spirit. And for the euent, neuer ſaw the Sunne men more holy, then the moſt aſſured of their ordaining to life. Who more ſure of his ſhare in that Decree, then our bleſſed Sauiour,pEph. 1.4. in whom we are all choſen? Who more qHeb. 7.26.holy, harmeleſſe, ſeparate from ſinners? The Apoſtles, by conſent of all;rLuk. 12.32. Mat. 22. knew their election: Tooke any of them occaſion thereby, to turne this grace of God into wantonneſſe? Nay, ſee how all their writings breathe out holineſſe: And we ſhall be impious to imagine, they did not exemplifie in their Practice, what they deliuered in their Preſcripts?
Ʋſe. What danger then I wonder ſo great, of publiſhing the Doctrine of Gods eternall Predeſtination, that it ſhould ſeeme good onelyonly in the Chaire, naught in the Pulpit? Forſooth, the people may abuſe it to licentiouſneſſe.
Firſt, I wonder Gods Spirit had not the wiſedome to foreſee that inconuenience. And what is the reaſon hee handles it ſo largely, propounds it ſo clearely, with a charge to the People,ſIoh. 5.39. to ſearch the Scriptures; to Miniſters, to keepe backe tAct. 20.27.nothing of the Counſell of God? Knew he not, trow we, the temper of mens hearts? Had he not wiſedome to preuent the miſchiefe?
Secondly, Where learne wee to conceale from Gods people any branch of his merciemercy and free louelove to their Soules? And what ſo great an euidence of the freedome of his grace, as that he choſe vsus before we were?
Thirdly, I wonder what Truth it is we ſhall publiſh, if all muſt be concealed that ignorant and vnſtable men will peruert to their deſtruction. Chriſt was to the Iewes u1. Cor. 1.23.a ſtumbling blocke, to the Gentiles fooliſhneſſe: may hee not therefore be publiſhed, the Power and Wiſedome of God, to ſaluation of his children?
Laſtly, the nature of the Doctrine rightly taught, affoords no inference of licentiouſneſſe: neither doe they that ſhare in the bleſſing, ſo abuſe it. Will others be offended? I ſay as our Sauiour, Let them be offended.
The truth is, ſuch deſperate reſolutions are ſometimes heard from men of corrupt mindes, ſeemingly, as from this ground. If they be elected, they ſhall be ſaued, how euer holily, or vnholily they liue. Now, firſt, what phrantike careleſneſſe of that pearle, the ſoule of man, more precious then the world, proceeds this from? If I be elected: wretched miſcreant! Is that the care thou haſt of thy ſoule, that ſhall liue euer either in bliſſe or torment? Why doeſt thou not rather giuegive x2. Pet. 1.10.diligence to make thy calling and election ſure: then thus aduenture thy ſoule vponupon vncertaine hazzard? Secondly, how conceiueſt thou ſuch a mangled, and halfed Decree of God, touching ſaluation? As if it were not as well touchingyEph. 1.4. Sanctification, as ſaluation? Thirdly, Reduce thy Hypotheſis to a Categoricall; thus lies thy Propoſition: The elect vnſanctified ſhall be ſaued. Wherein what babe diſcernes not an abſurditie? The elect vnſanctified? There are no ſuch elect. Thoſe that are choſen to life, are choſen z1. Pet. 1.2.to obedience, and ſprinkling of the blood of Chriſt.
Learne all Gods children from Pauls reaſoning heere, right vſe of meditating Gods ordinance to life. It is holily vſed, when it is made an incentiue to faith and good workes. I am deceiued, if ſuch vſe in the iſſue, proue not a comfortable euidence of election. The good vſe of Gods fauours beſtowed on vsus in Chriſt, argues our ſharing in them. It is a ſigne, ſaith our Sauiour, Many ſinnes are forgiuen her, that aLuk. 7.47.ſhe loueth much. We may be confident to ſay of Dauid, he had ſhare in Gods mercy; that ſo vſed the meditation as to inferre,bPſal. 130.4. Therefore hee ſhall be feared. A ſtrong Argument, that Chriſt died for Paul, becauſe the meditation of his death, makes himc2. Cor. 5.15. liue to his glory, that died for him. Generally, a ſound euidence of our ordaining to ſaluation, when we thence inferre; therefore we will fight the good fight of faith, that Gods ordinance may be fulfilled in vsus.
The particulars of the Text follow; where is, firſt, Gods act, ordained. Secondly, the matter ſubiect, vsus: Thirdly, the end, amplified by Antitheſis; not to wrath, but to obtaine ſaluation. Fourthly, the meanes of accompliſhment, by our Lord Ieſus, &c. appointed or ordained. The ſaluation of Gods children is not onelyonly fore-knowne, or ſleightly purpoſed, but peremptorily appointed and determined. The decree more vnchangeable, then that of Medes and Perſians that might not be altered. Hence they are ſaid, to be dAct. 13.48.ordained to eternall life: eRom. 8.29.predeſtinated to bee like to the Image of Chriſt. fEphe. 1.5, 11.To adoption; to be the glory of his Grace, &c.
Aegyptians, (their ſleights we know in playing faſt or looſe) Aquinas notes, to hauehave made it alterable. But g1. Sam. 15.29the ſtrength of Iſrael is not as man, that he ſhould repent. That h2. Tim. 2.19.foundation ſtands ſure. iRom. 11.29.The gifts and calling of God are without repentance. kIſai. 46.10.His counſels ſhall ſtand.
Not much vnlike is their errour, who yeelding the decree vnchangeable, make the matter variable. The number of the predeſtinate is certaine formaliter, not materialiter; how many ſhall be ſaued, is determined; more or fewer ſhall not be ſaued; but of the perſons, who ſhall be ſaued, nothing certaine is reſolued. Firſt, How then is it ſaid, Their lPhil. 4.3.names are written in the Booke of life? The Lord, I thinke, would teach by that Metaphor, the very perſons to bee reſolued of, as well as the number. Secondly,mRom. 8.30. Thoſe whom he predeſtinated; thoſe, and no other, he called, &c. he ſaith not, As many, but limits out the perſons.
Obiect. They make the ordinance all out as vncertaine, that hang the execution on the variable will of man. Thus is the opinion. God hath generally and at large onelyonly, determined to ſaue all beleeuers, to damne all vnbeleeuers; but hath determined nothing certaine, of bringing any particular to faith, or ſetting him in poſſeſſion of ſaluation, ſaue onelyonly vnderunder the generall notion of faith, and vponupon the vncertaine Hypotheſis of his faith.
Anſw. Belike then, God hath left vsus all in the hands of our owne counſell; made vsus framers of our owne fortune. Iudge of the likely-hood by theſe reaſons; firſt, Sorts it with the wiſedome of the Creator, to make man, and to determine nothing certaine of his finall eſtate? Mans wiſedome deales on better certeinties; firſt, determining of the end of his worke, and accordingly diſpoſing of his workemanſhip. Secondly, Suites it in any ſort with his louelove to his Sonne, to reſolue from euerlaſting to ſend his Sonne into the world, to ſubiect him to the curſe of the Law; and to determine nothing certaine of the iſſues, and fruit of his humiliation? Thirdly, how are wee not, by this ſuppoſition, more beholding to our ſelues, then to Gods Grace for our ſaluation? Sith he prouided meanes onelyonly to be ſaued; inclines not our hearts to make vſe of them to our comfort. That I may be ſaued, I muſt thanke God, that I am ſaued, I may thanke my ſelfe, that by good vſe of my free-will, made that poſſibility beneficiall to my ſelfe. The ſumme is this: That ordinance is certaine, vnchangeable, peremptory, particular: or if there be any other terme, to expreſſe the vnchangeableneſſe, and infallible certainty of this Counſell of God, thinke it fitting this purpoſe.
Queſt. May the Decree be furthered by our prayers, and other holy endeuours?
Anſw. The vſuall anſwere is this; wee are to conſider two things: firſt, the decree it ſelfe; ſecondly, the execution, and effect of the decree: for the decree it ſelfe; no man by any meanes can procure his enrolement in the number of the predeſtinate. If wee ſpeake of the execution, it is not to be doubted, but this, as other parts of prouidence, takes effect by meanes. Gods prouidence ſo diſpoſeth all his purpoſes, that ſecond cauſes hauehave their place ordinarily in their accompliſhment.
Queſt. Puts this decree any thing in the perſons of the predeſtinate? Thus vnderſtand it. Flowes any thing from this decree of God, touching ſaluation, to qualifie the perſons of the predeſtinate to ſaluation?
Anſw. No queſtion yes. Hence flowesnRom. 8.30. Vocation, Iuſtification, Adoption; all ſpirituall bleſſings, that concerne life and godlines.oEphe. 1.3, 4. He hath bleſſed vsus in ſpirituall things, according as he hath choſen vsus in Chriſt. p2. Tim. 1.9.He hath ſaued and called vsus, according to his purpoſe & grace, giuen vsus, before all worlds. The decree is the rule and meaſure of all Gods donations. We now returne the concluſion: The ſaluation of Gods children is not foreknowne onelyonly, but vnchangeably ordained and determined.
Ʋſe. 1 Fond therefore is that opinion falſly aſſigned by ſome to Damaſcene: That there is no act of God, more then that of preſcience, touching any thing that is or ſhall be; no not touching the ſaluation of man. The Lord foreſaw that there were ſome that ſhould be ſaued; ordained nothing certaine of any mans ſaluation. Firſt, the Scriptures plainly place both in God; as well fore-ordinance, as fore-knowledge. Whom he foreſaw, hee qRom. 8.29.predeſtinated to be like to the Image of his Sonne. r1. Pet. 1.2.Elect according to the foreknowledge of God. Secondly, Gods will is the firſt cauſe of all things; neither could any thing be fore-ſeene, in this kind eſpecially; but that God willed, not onelyonly to be, but himſelfe to worke. Thirdly, the ſaluation of man, and all things that way tending, are the workes of God. Whatſoeuer God workes, HeſEph. 1.11. workes according to the counſell of his will; a ſtrange and harſh conceit it is, that the Lord ſhould worke more then he purpoſed to worke. Leaue them: and
Conſider the plentifull conſolation flowing from this Meditation to all Gods children. Is our ſaluation built vponupon this foundation, the will, and peremptory Decree of God? What ſhould Gods people now feare to depriue them of it? Afflictions?tLuk. 12.32. Feare not, little fl cke; it is your Fathers pleaſure to giuegive you the Kingdome. Hereſies and ſeducement?u2. Tim. 2.19. The foundation of the Lord ſtands ſure, the Lord knoweth who are his. Satans aſſaults? God, the Ordainer,xIoh. 10.29. is ſtronger then all. y1. Ioh. 4.4.Greater is he that is in vsus, then he that is in the world.
Obiect. None of theſe, ſay ſome out of Bernard, can ſeparate; but a man may depriue himſelfe: ſee how many things the Apoſtle hath reckoned, that cannot ſeparate; but amongſt theſe many, our ſelues are not; Soli id deſerere poſſumus propriâ voluntate.
Anſw. I louelove Bernard well; but the Prouerbe is, Non vidit omnia! Belike then, mans will may fruſtrate Gods appointments. Where then is that of Salomon, zPro. 21.1.The hearts of all men are in Gods hand, to turne whitherſoeuer he will? Where is the Promiſe, ofaEzech. 36.27. cauſing vsus to walke in his Statutes? So to put his bIer. 32.40.feare in our hearts, that we ſhall neuer depart from him? Secondly, yea ſee if the Apoſtles purpoſe be not to comfort vsus, as well againſt our owne infirmities, as againſt outward aſſaults.cRom. 8.1. There is no condemnation to them in Chriſt, walking after the Spirit, ſayth Paul, preoccupating the diſcomfort might ariſe from our common frailty. Thirdly, Saint Iohn takes it for graunted, that the deſire and ſtriuing for ſaluation in the elect, is ſo certaine, that except ſome outward aduerſary, none can depriue vsus. Hee that is begotten of God, d1. Ioh. 5.18.keepeth himſelfe, and that euill one toucheth him not. Fourthly, The will of Gods choſen is ſo confirmed by grace, that they cannot wilfully forſake their owne mercy. This bleſſing we hauehave by the ſecond, more then wee had in the firſt Adam; establiſhment in that gracious eſtate, whereinto Regeneration brings vsus. This promiſe wee hauehave in the new, more then in the old Couenant; To bee e1. Cor. 11.8.confirmed blameleſſe vntounto the Day of Chriſt: Wherefore, my deare brethren, in your holy indeuours, thus comfort your ſelues. Heauen and earth ſhall paſſe away, but Gods Counſels ſhall ſtand. Gods appointments are peremptory, and he hath ordained vsus to obtaine ſaluation.
The matter ſubiect followeth: VsUs. PAVL then, belike, knew himſelfe to bee within compaſſe of this ordinance vntounto life. May wee not thence inferre, that it is poſſible for Gods children to know their election? No, ſay Papiſts, and others many, except you make your concluſion particular; of ſuch as hauehave Pauls ſpirit, and reuelation. It was the priuiledge of Paul & men of his ranke to know it; and that knowledge they had by extraordinary reuelation. Audio: But how appeares it by any euidence of Scripture, that Paul knew it, by any other then the ordinary fruits, and effects of election? And according to that ground, I thinke we may make the concluſion generall; that ſith all Gods children hauehave like euidences, they may hauehave alſo like aſſurance of election.
We yeeld, they had their priuiledge in the meaſure, and degree of aſſurance; the reaſon is plaine, they had their priuiledge in the meaſure of common euidences, Faith, LoueLove, Obedience, Sanctity. Yet ſith the ſame euidences bee in a meaſure graunted to Gods children of meaner ranke, allow them their meaſure alſo of certaine aſſurance.
The ſtate of the queſtion thus conceiue; of certeintie in aſſent and perſwaſion, they make three ſorts: one Naturall, which ariſeth from demonſtration: ſo know wee the truth of principles. Another Supernaturall; as that firſt, of cleare euidence. Secondly, of Propheticall viſion. Thirdly, of adherence. A third, they call Morall, ariſing from groſſe and figurall ſignes, probable coniectures, inclining our minds to one part, rather then to the other, as probably, or poſſibly true; and this is that meaſure or degree of certeintie, which onelyonly they allow to the ordinary rate of Gods children, in the point of their election. See we, whether a degree of infallible certeintie bee not poſſible to all.
Firſt, The charge runs generally to all,f2. Pet. 1.10. Concil. Trident. To make their calling and election ſure; and they were wont to cry Anathema to him that ſhall ſay, Gods precepts are not poſſible by grace to be fulfilled.
Secondly, Sundry parts of Scripture are penned purpoſely for this end, that, not Apoſtles onelyonly, but all Gods children g1. Ioh. 5.13.might know they hauehave eternall life. Did Gods Spirit miſſe his end in the inſpiration?
Thirdly, The Spirit, that ſearcheth the deepe things of God, is giuen to this end, h1. Cor. 2.12.that we might know the things that are giuen vsus of God: accordingly, He iRom. 8.16.teſtifieth that we are the ſonnes of God.
Fourthly, The fruits and effects of election, whence the aſſurance ariſeth, take place in all Gods children:kAct. 13.48. Faith, Hope, Sanctification, &c. What ſhould let, to aſcend from the effects, to knowledge of the cauſe?
Fiftly, The dueties which God requires in reſpect of ſaluation, and all acts of his grace thereto tending, he exacts of all.lCol. 1.13. Thankeſgiuing; laying downe life for his glory ſake, that hath ſo freely choſen and redeemed vsus.
Sixtly, The neceſſitie of all Gods children requires it: in reſpect, firſt, ofmLuk 12.32. afflictions: ſecondly, of temptations. And how can we thinke it the priuiledge of a few?
Queſt. Forſooth, they tell vsus, firſt, The heart of man is deceitfull aboue all things, who can know it?
Anſw. The heart knowes it owne motions; their Schoolemen acknowledge a reflection of the mind vponupon it ſelfe; The things of man, the n1. Cor. 2.11.ſpirit that is in man, knowes: ſecondly, eſpeciallyoRom. 8.16. helped by the Spirit of God.
Obiect. There are, they ſay, certaine counterfeits of grace ſo neere a-kinne to the current, that euen the wiſeſt may erre in the diſcerning of them.
Anſw. Firſt, that proues a difficulty, no impoſſibility. Secondly, Gods Spirit hath ſtored vsus with Characters and markes of difference infallible.
Obiect. Perſeuerance is vncertaine.
Anſw. How I wonder? when firſt, promiſed by the Father, Secondly, purchaſed by the Sonne, Thirdly, ratified and p2. Cor. 1.20, 21, 22.ſealed by the holy Ghoſt.
Vſe. Let vsus, leauing theſe Academickes, whoſe profeſſion is to doubt of all things, reſolue of nothing; ſith God hath pleaſed not onelyonly to ordaine vsus to life, but to affoord vsus the fauour, to be acquainted with his ordinance▪ q2. Pet. 1.10.GiueGive diligence to make our calling and election ſure to our ſelues.
Euidences, amongſt many, take theſe two fruits and effects of this ordination to life: Firſt,rEph. 1.5. Adoption; that gracious act of God the Father, chooſing vsus in Chriſt to be his children: knowne beſt, firſt, byſ1. Ioh. 3.1. right pricing and eſteeme of this high fauour of God. It is ſomething, totEph. 3.18. comprehend the length, breadth, height and depth of the louelove of God. Secondly, Croſſes ſanctified in reſpect of their vſe and fruit; the ſmart common to children and baſtards; the uHeb. 12.7, 11.fruit, peculiar to the ſonnes and daughters of God. Thirdly,x1. Pet. 1.17. filiall feare of that gracious Father, that hath choſen vsus to be his children.
A ſecond euidence of election,y2. Theſſ. 2.13. is Sanctification. The parts whereof thus conceiue, firſt a carez2. Cor. 7.1. to purge our ſelues from all filthineſſe of fleſh and ſpirit. Secondly, a conſtant endeuour to grow vp to full holineſſe, in the feare of God.
The end of the Ordinance followeth, amplified by Antitheſis; Not vntounto wrath, but to obtaine ſaluation. Not vntounto wrath.
Obſer. It ſhould ſeeme then, there are ſome that are ordained to wrath. The Collection is ancient, and hath allowance euen from ſome Papiſts. Negando quòd nos poſuit Deus in iram, affirmationem inſinuat, quòd reprobos poſuit Deus ad iram, Caietane. As there are veſſels of MercieMercy ordained to glorie, ſo veſſels of Wrath aRom. 9.22.prepared to deſtruction.
Obiect. That is true, ſay ſome; but prepared they are by themſelues, not by God.
Anſw. Firſt, What meanes the Apoſtle then, for clearing of Gods Iuſtice in this point of Reprobation, to flye to the Lords abſolute foreign, and power ouer his Clay? The Anſwer had beene at hand, to ſatisfie any mans reaſon, They prepared themſelues to deſtruction, God ordained them not to wrath. Secondly, how apparent is it, that the Apoſtle there ſpeakes of Gods actions onelyonly? His Act it is, to louelove IACOB, and hate ESAV; to hauehave merciemercy, and to harden whom he will. If that be not plaine enough, what ſay we to that of SALOMON? He hath bPro. 16.4.made the wicked for the day of euill; and that of IVDE,cIude 4. Deſcripti ad hoc Iudicium. Touching the cauſe mouing the Lord, whether there be any other then the will of God, as the foreſight of Infidelitie, &c. is a queſtion, on this occaſion, not ſo pertinently diſputed. The Text leads vsus to acknowledge ſuch an Ordinance, points not at the cauſe.
Vſe. And it ſhewes vsus the riches of the louelove and grace of God to vsus, whom hee hath pleaſed to exempt from that Ordinance vntounto wrath, and to include within his Decree of election to life. S. Paul ſeemes to make it one chiefe ayme of the Lord, in his Decree of Reprobation, todRom. 9.23. ſhew the riches of his merciemercy towards the veſſels of MercieMercy. And weigh it well, we ſhall ſee it addes maruellous amplification to the exceeding louelove of God. Had he ordained all men and Angels to life, euen ſo his merciemercy had beene exceeding great to the ſonnes of Adam. But ſee the ſpecialtie of his louelove, and the priuiledge hee hath giuen vsus in his fauour. Millions of men and women he hath ordained to deſtruction, whoſe ſtate in Nature was no more miſerable then ours; whoſe ſtrength in Nature was as great as ours, to exempt them from condemnation; whoſe liues no more abominable then ours; whoſe care to be reconciled, no leſſe then ours; till God was pleaſed, in merciemercy, to preuent vsus. How ſhould this ſweeten the fauor of God to vsus in this reſpect, and euen rauiſh vsus with admiration of his louelove? And yee may obſerue, the Lord in Scripture loues to amplifie his louelove by this circumſtance, He eHeb. 2.16.aſſumed not Angels, but the Seed of ABRAHAM. Was not ESAV, IACOBS brother? fMal. 1.2, 3.yet I loued IACOB, and hated ESAV. Whoſe Soule, that hath taſted of this merciemercy of God, can expreſſe the meaſure of it, and ſaints not rather in admiration of it? Hath God in his louelove preferred me before Angels, before ſo many thouſands of men and women; many of them more noble, wiſe, wealthie, perhaps more ciuill, and kept from many abominations wherein I liued? Did he ſingle me out from the common maſſe of Mankind, to make a veſſell of Honor prepared to glorie? Oh the vnſearchable depth of his louelove to my Soule! How paſſeth it knowledge? How impoſſible is the comprehenſion of it? What meaſure of thankfulnes and obedience can I thinke ſufficient, for ſo rich grace and vnſpeakable louelove vouchſafed me ſo freely in Ieſus Chriſt?
Obſer. Followeth the meanes reſolued on, for execution of this Decree touching our ſaluation, By Ieſus Christ. By Chriſt then, and him alone, ſaluation is determined to be giuen vsus. Him hath gIoh. 6.27.God the Father ſealed. hAct. 4.12.No other Name giuen vnderunder Heauen, whereby we can be ſaued. iRom. 3.25.Him God hath propounded to be the Propitiation.
If any aske Reaſon, this may ſuffice him; thus God determined to ſaue. It may be, other means might hauehave occurred to Gods Wiſedome, auaileable to ſaluation: But this was reſolued on, as moſt conuenient for the ends intended: as firſt, the manifeſtation of kIoh. 3.16.his endleſſe louelove towards man; ſecondly, that euen in forgiuing ſinnes, he might ſhew himſelfe lRom. 3.25, 26.as iuſt as mercifull. What greater louelove, then to ſend his onelyonly Sonne out of his Boſome, to aſſume our Nature, to vndergoe our Curſe? What ſtricter Iuſtice, hauing mixture of MercieMercy, then to puniſh his owne Sonne, vndertaking our ſinnes, with that ſeueritie? Malice it ſelfe, though more then deuilliſh, knowes not how to quarrell at the Truth and Iuſtice of God; or to crime his MercieMercy, as vniuſt in forgiuing Iniquitie, Tranſgreſſion, and Sinne, ſo fully expiated by the death of the Sonne of God.
Queſt. The greater queſtion is, how Chriſt ſaues?
Anſw. Firſt, Merito; ſecondly, Spiritu. By his Merit, in paying that foreign, and price of Redemption, that Gods Iuſtice required for ſatisfaction. By his Spirit, applying that ſatisfaction, and making it ours; eueryevery way qualifying vsus, by mortifying our ſinnes, &c. to partake in the glorie of his heauenly Kingdome.
Vſe. Whence the inference is ſound, that to whom God neuer reuealed Chriſt Ieſus, the Mediator of Righteouſneſſe and Saluation, them he neuer determined to ſaue. Out of which Ground flowes Confutation of two palpable Errors. Firſt, of them that thinke no Religion or Sect in the World ſo alienating from God, but that ſuch as liue honeſtly therein, may become heires of ſaluation. Firſt, What then, I wonder, is the great Priuiledge of Gods Church, ſo much amplified in Scripture, in hauing mRom. 3.2.the Oracles of God, and reuelation of Chriſt vouchſafed vntounto it? Secondly, What hauehavenRom. 11. Iewes loſt by their reiection? Or what ſhall they o2. Cor. 3.16.gaine by their reſtauration? Thirdly, What is the reaſon Paul ſo preſſeth neceſſitie of the pRom. 10.13, 14. 1. Theſſ. 2.16.Goſpels preaching to the Gentiles; if without this Goſpel, reuealing Chriſt, the meane of ſaluation, they may be ſaued? Thus iudge of the Opinion, as the high way to Atheiſme.
A ſecond Opinion there is, much of kin to the former, That euen to men out of the Church, all & eueryevery of them, there is helpe ſufficient graunted for ſaluation. Cont. Belike then, the knowledge of Chriſt, without which, what may we imagine to be ſufficient? Of it ſpeakes Paul, and ſayth, There were Nations, amongſt which the qRom. 15.20.Name of IESVS was neuer heard of. Euen at Athens, the Name was new; and for the noueltie of thatrAct. 17.18.20. ſtrange God, they deſired to heare Paul further. Will they ſay? Though they knew him not by Scripture, or Preaching, yet notice ſecret they had by inſpiration. Audio. But, firſt, What means Paul to ſay, They were ſEph. 2.12.without Chriſt, till they had him preached vntounto them? Secondly, Is it likely, the Lord denying them the meanes ordinary, would make it ſo ordinary, to teach by immediate and extraordinary reuelation? Thirdly, It is a wonder to me, this being ſo vniuerſall a grace, it ſhould be taught by none of the Gentiles to their poſteritie; but they ſhould all vaniſh away, in the darknes of their Cogitations. As touching thoſe few Sentences of the Sibyllae, extant in Auguſtine & Lactantius; firſt, neither were they vniuerſally knowne; ſecondly, and were full of obſcuritie and doubtfulneſſe; thirdly, as moſt thinke, not vnderſtood of them that vttered them.
Leauing theſe Dreames, proceed we to enquire, how and in what ſort Chriſt is means to vsus of ſaluation. There is of late ſprung vp in the Church of God an Hereſie, ſtrange to Chriſtian eares, That Chriſt no otherwiſe ſaues vsus, then by Doctrine and Example; teaching vsus the way to Life, and by his owne practice guiding vsus ſo therein, that if we follow his ſteps, we are made partakers of Saluation. Me thinks, they thinke of this ſecond Adam, much what as Pelagians of the firſt: As he hurt not his Poſteritie, otherwiſe then by the poyſon of his euill example; ſo neither doth Chriſt helpe vsus, but by his Doctrine and holy Example.
Now, Firſt, It is ſtrange the Lord ſhould ſo farre demit his Sonne, and ſend him downe from Heauen intPhilip. 2.7. the forme of a ſeruant, for this end only to trace out the way to Heauen, and teach it vntounto vsus. Sufficiently in all times taught he it to his Church, before euer Chriſt was incarnate, inſpiring the Prophets.
Queſt. If they ſhall ſay, Chriſts liuely voyce was more effectuall:
Anſw. Let that bee granted; yet was it onelyonly to them that heard it. His teaching by liuely voyce reached not to vsus, for whoſe ſaluation notwithſtanding hee deſcended equally as for theirs. Secondly, Beſides this, whereto ſerued the death of our Sauiour, hauing in his life abundantly manifeſted the way that leades into Heauen? Thirdly, What oddes betwixt Chriſt and his Saints, in their life and death, excepting only ſome more perfection in Chriſt then in them? Euen their deaths afforded vsus exempla Patientiae, ſaith Leo, but not dona Iuſtitiae.
There is a ſecond opinion, partly Popiſh, placing the mayne of Chriſts mediation in this, that hee merited for vsus Grace to fulfill the Law, and ſo to merit ſaluation at Gods hand. That Chriſts merit hath purchaſed vntounto vsus Grace to liue holily, we deny not; but that ſuch Grace, as whereby wee might merit ſaluation, is in Scripture vnheard of. This we find, Firſt, That our u1. Pet. 2.5.Sacrifices are acceptable to God by Ieſus Chriſt. Secondly, That our ſeruices ſhall bee rewarded, for the promiſe ſake of the Father, and the merits of his Sonne; But that his merit hath transferred ſuch dignitie to our workes, that they ſhould becomexRom. 8.18. worthy of the glory that ſhall be reuealed, we find in no Scripture. This ſtill wee find; our beſt workes hauehave, Firſt, Their blemiſhes. Secondly, Their interruptions. Thirdly, The moſt eminent amongſt the Saints,yPſal. 143.2. not daring to preſent their beſt workes to be iudged without mercy.
How then by meanes of Chriſt? The Apoſtle anſweres; In that he dyed for vsus.
In which words we are to conſider, firſt, their Scope; ſecondly, Chriſts Fact, He died for vsus; thirdly, the end and fruit of his Death, That we might liue together with him.
Obſer. The Scope is, to perſwade to care of holineſſe by this as a ſecond reaſon, becauſe Chriſt died for vsus. The Obſeruation is this: Chriſts death is as well an inſtruction to holineſſe, as meritorious of ſaluation. Paul learned from thence, to liue not to himſelfe, z2. Cor. 5.15.but to the glorie of him that died for him: and propounds it, as matter aRom. 6.11.of myſticall imitation to all Gods people. Well weighed, how forcible incentiues affoords it to holineſſe?
Firſt, It moſt liuely ſets out the horror and haynouſneſſe of ſinne, and the fierceneſſe of Gods wrath againſt it, more then all Iudgements God euer executed vponupon the world of the vngodly. They are fearefull Iudgements, and to be trembled at, that we are remembred of by Peter and Iude; the downe-fall of Angels, drowning of the old World, firing of Sodome and Gomorrhe, &c. and ſuch, as ſeriouſly meditated, cannot me thinkes, but make vsus tremble and quake. But of all euidences of Gods wrath againſt ſinne, none like this, the death of his Sonne; if we conſider, firſt, how deare he was to his Father; ſecondly, how excellent his Perſon; thirdly, how bitter and full of agonie his Paſſion; fourthly, how holy, harmeleſſe, ſeparate from ſinners, himſelfe was in himſelfe; knowing no ſinne by experience, or perſonall practice, but vnderunder-going onelyonly the puniſhment due to ſinnes of his Choſen. Euerie of theſe circumſtances in the death of Chriſt, ſet forth Sinne to vsus in his colours, and ſhould make vsus ſweare our ſelues enemies to the workes of Darkeneſſe.
Secondly, In it we ſee the wonderfull bEph. 3.19.and vnmeaſurable louelove of Chriſt to our ſoules, which paſſeth knowledge; ac2. Cor. 5.14. compulſorie argument to PAVL, to liue to the glorie of his Redeemer.
Vſe. How fearefull then is the abuſe of Chriſts death amongſt our people, making it their greateſt encouragement to licentiouſneſſe? So that we may truely ſay, the abuſe of Chriſts Death damnes more, then the Death it ſelfe ſaues. Saith PETER, To you that beleeue, Chriſt crucified is a ſtone elect and precious, but vntounto the diſobedient, d1. Pet. 2.7, 8.a ſtone of ſtumbling, and rocke of offence. A ſtone of ſtumbling indeed, and rocke of offence, eſpecially through abuſe of the meditation of his Death. The Iewes indeed ſtumbled at it, but by another occaſion, and the Gentiles thought it fooliſhneſſe: the one, expecting a glorious eſtate of the Meſſiah in the World; the other, deeming it a fooliſh and abſurd thing, to expect Life out of Death, Glorie to iſſue out of ſuch extreme Contempt. But our people, perſwaded (as they would ſeeme) of the validitie thereof, to procure remiſſion and ſaluation, ſtretch the vertue of it farther then euer it was intended: in ſuch ſort, that the enforcement of holineſſe ſeemes abſurder from no ground then this; Becauſe Chriſt died for vsus. Rather ſith Chriſt died for vsus, what needes ſuch niceneſſe? Let vsus feed our ſelues without feare; our ſinnes are expiated by the Death of Chriſt. To whom, me thinks, I may ſay as Moſes to Iſrael,eDeut. 32.6. Doe you thus requite the Lord, O people fooliſh and vnwiſe? and proteſt with Paul to men of that ſpirit,fGal. 5.2. Chriſt ſhall profit them nothing.
Let all Gods people be exhorted ſo to vſe the Meditation of Chriſts Death, that it may be to them an incentiue to holineſſe. It is a bleſſed Soule that ſo vſeth it; and reapes as comfortable aſſurance as any can be, that he hath ſhare in the merit of it, when the Meditation is thus powerfull tog1. Pet. 4.1. worke Mortification, and care to depart from euill.
It is ſaid of Dauid, hee once, in an effeminate humour, longed to drinke Water of the Well of Bethleem: three of his Worthies breake thorow the hoaſt of Philiſtims, to ſaue his longing. But when it is brought, hee trembleth to taſte it, becauſe it was the bloud of them that fetcht it:h2. Sam. 23.15, 17. Be it farre from me, O Lord, that I ſhould doe the; Is it not the bloud of the men that went in ieopardie of their liues? So, it may be thy licentious nature may long to taſte of the pleaſures of ſinne: but me thinkes, when thou ſhalt conſider, as DAVID, It is the bloud of thy Sauiour; that, that coſt him his deareſt bloud, to expiate and kill it in thee; thou ſhouldeſt ſay as hee, Be it farre from me, O Lord: Is it not the bloud of the Sonne of God, that made his Soule an offering for ſinne, to purge me, to be of his peculiar people, zealous of good workes?
As touching the Fact it ſelfe, Chriſts dying for vsus; becauſe it falls fitlyer to be largely treated in another Text, I ſpare to inſiſt on it.
The fruit and end of it followes, That we might liue together with him, that glorious life which hee now liues at the right hand of his Father; and that, whether wee ſleepe or wake, that is, liue or die. So then,
Obſer. How-euer God diſpoſeth of the ſtate preſent of his children, their ſaluation is certaine: whether they liue or die, this they are, or may be aſſured of, liuing holily in this World, they ſhall liue happily with Chriſt in the World to come. VponUpon like Grounds, Gods Decree, and Chriſts Death, is Pauls glorious Triumph, in the name and perſon of all Gods children. Therefore,iRom. 8.38, 39 neither life nor death, no State or Creature ſhall ſeparate from the louelove of God, or depriue of Saluation. And that of the ſame Apoſtle,kRom. 14.8. Whether wee liue or die, wee are the Lords. And ſee how ſolid the foundations of this Aſſurance is; built, firſt, on Gods Decree; ſecondly, on Chriſts Death. Can any hinder the Lords Appointments? or fruſtrate the vertue of the Death of Chriſt?
Ʋſe. Let it teach vsus all, the practice of that high point of Dutie;l1. Pet. 4.19. Reſigning our ſelues to the Lords abſolute diſpoſing in our outward eſtate, whether it ſhall be by life or death: Asm1. Sam. 3.18. ELI, asn2. Sam. 15 26. DAVID; It is the Lord, let him doe whatſoeuer ſeemes good in his eyes. Am I aſſured, that neither ſhall hinder my ſaluation? Then, though the Lord prolong my life, to ſee neuer ſo many euils; though hee call to ſuffer death, neuer ſo vntimely, or full of torture; me thinkes I cannot but ſay as they, The Lords will be fulfilled.
Sometimes it falls out, that life to Gods children ſeemes a burthen: So did it too1. King. 19.4. Elias, ſeeing the miſerable deprauation of all things in the Kingdome of Iſrael, and the implacable furie of that Monſter Iezabel: So topIob. 6.9, 10. Iob, ſuſpecting his ſtrength in ſuch extremitie of Afflictions. Sometimes Death, eſpecially violent, affrights euen to amazement: It is, indeed, the moſt terrible of all painefull euils. Conſider we, in either temptation, what Paul here teacheth; What euer our lot ſhall be, whether Life or Death, our Saluation is certaine; founded on Gods vnchangeable Decree, purchaſed by the precious Bloud-ſhedding and Death of Chriſt.
If Life be perplexed in miſerie, yet hee whom thou haſt truſted, is able to keepe what thou haſt committed vntounto him. If Death ſeize thee, whether naturall or violent, it cannot ſeparate: whether wee ſleepe, or wake, die, or liue, wee ſhall liue together with him that died for vsus.