A Stock of Divine Knowledge, Chapter 15
CHAP. XV.
EPHES. 28. By Grace, ye are ſaved through faith.
THe laſt part of the deſcription of Grace is, bringing men to ſalvation. To explane this, we propound two Queſtions; the anſwering and opening of which, will explane the point: The firſt queſtion is this:
Queſt. Why is it further added in the deſcription of grace, bringing men to ſalvation?
Anſw. Becauſe Grace is the chiefeſt motive, and the firſt beginning of ſalvation, and all the meanes that tend thereunto.
Queſt. 2. What are the meanes that bring men to ſalvation?
Anſw. They are either externall, as the preaching of the Goſpell, and ſending Chriſt to ſuffer; or internall, as vocation, juſtification, ſanctification, &c.
So that grace, which is the chiefeſt motive, and firſt beginning of ſalvation, and the meanes tending to it, do ſhew, that our ſalvation is of faith; becauſe the beginning of ſalvation is without our ſelves; in God, ſhewing mercy, wherein we are meere patients, howſoever we come to aſſent. And that this is the firſt and chiefeſt principle, and firſt beginning of ſalvation, we confirme: Why? becauſe it is the foundation of election, 2 Tim. 2.19. The foundation of God is ſure; the Lord knowes who are his: there is election, and the foundation, is the grace of God. Election is of grace, you heard it proved before; and the Apoſtle Paul ſaith, Rom. 11. that it is the free grace of God. Againe, the grace of God, is the firſt and chiefeſt principall cauſe, of the meanes by which we are brought to ſalvation: the meanes you heard were of two ſorts, externall, and internall; externall, were the preaching of the Word, and the ſending Chriſt to ſuffer: the former of theſe, is meerely of grace, Rom. 1.5. We have received grace, and Apoſtleſhip &c. that is, as if he ſhould ſay, that all the meanes of ſalvation, are of grace: and ſo the Apoſtle ſaith, I am the leaſt of all the Saints, yet have found grace. Secondly, ſending his Sonne to ſuffer, is meerely of grace, 1 Iohn 3.15, 16. God ſo loved the world, &c. and the Apoſtle affirmes manifeſtly, Epheſ. 1.17. So that the externall meanes are meerely of grace. The internall meanes alſo are of grace: and the firſt of theſe is vocation, and this is of grace, 2 Tim. 1.9. We are called with a holy calling, according to his purpoſe, and grace: So that we ſee, that this is of grace: and indeede, whom did ever the Lord call, that was not at the ſame time worthy of condemnation? This we ſee the Apoſtle Paul makes cleare, that before his calling he walked ſo, that no man could ſay, black was his eye; yet for all his civill, honeſt life, he confeſſeth of himſelfe, that he was worthy of condemnation; and Saint Auſtin hath a Meditation upon this, he caſt him down a perſecuting Saul, and raiſed him up a Paul. I adde to this, that this calling of God is to little purpoſe, unleſſe that man aſſent: but to have power to aſſent, is not of man, but of God, Epheſ. 2.13. God works in a moment upon our will, which is unwilling at the firſt; and therefore of grace.
The ſecond meanes to bring us to ſalvation, is Juſtification; and that is meerely of grace: ſo you have heard, that juſtification is of grace, Rom. 3.2, 4. We are juſtified freely by grace, not of our ſelves, not of workes, but of grace: Why? becauſe there were no works before juſtification: for then men begin to do good workes, when they are juſtified. If juſtification be by workes, then they muſt goe before juſtification; but they follow after it, as Saint Auguſtin ſaith, workes come after we are juſtified; for (ſaith he) an evill tree cannot bring forth good fruit; &c.
The third meanes is ſanctification; and that is of the free grace of God: and this is manifeſt, Tit. 3.4. We are ſaved by grace, not of our works, but through the renewing of the holy Ghoſt: we are ſaved by ſanctification; How comes that? by the work of the ſpirit, Epheſ. 5.25. God loves his Church, and out of that love comes their ſanctification, that he might ſanctifie; he waſhes it, ſo that it appeares: this alſo is of grace. Graces in man, are but the gifts of grace, and the fruits of the ſpirit: this appeares, Ephe. 2.9, 10. We are Gods work manſhip, created unto good workes. So alſo Eze. 36.37. he promiſes, that he will ſend his ſpirit upon, &c.
The fourth meanes is perſeverance: and this is a ſpeciall meanes to keepe us to enter into ſalvation; and this alſo is of grace, Ier. 32.40. I will put my feare in their hearts, and they ſhall never depart from me. So there we ſee, that all the meanes tending to ſalvation, are of grace: the whole maſſe of our corruptions deſerves to be condemned; and whoſoever is called out of it, is called freely of grace: ſo that ſalvation, and all the meanes tending thereunto, are of grace. And thus we have explaned, and proved the Queſtion; and ſo now you have the whol explication of this deſcription of grace.
Vſe 1. The Uſes are, firſt, againſt thoſe of the Church of Rome, that teach a double grace: there is grace (ſay they) that God freely gives. Secondly, grace that makes us gracious to God. Bellarmine ſaith, This is not the grace of God, which is in himſelfe, but a created grace in man; as faith, love, and hope: this is falſe: for we have ſhewed, the grace of God, which brings us to ſalvation, is that which is ſeated in God, and not in man: this is apparant in I know not how many places. The Apoſtle when he ſpeakes of grace, makes oppoſition betweene it and workes: Why ſo? that he might exclude all workes, both externall, and internall, and whatſoever may be tearmed by the name of workes. So that we ſee that the Papiſts doe erre; for in all the Epiſtles of Saint Paul, if he had meant inherent graces, he would have named them: but he ſaith, we are ſaved by grace, as ſpeaking of one, but never doth he ſpeake, in all the Scripture, that we are ſaved by graces, but by grace. I conclude, It is a ſenceleſſe thing to ſay, that a created grace in us, ſhould deſerve ſupernaturall glory; and to ſay, a defiled grace (for ſo it is as it comes from us) ſhould deſerve undefiled glory: therefore we ſee the fouleneſſe of theſe things.
Vſe 2. The ſecond Uſe, is againſt the Pelagians: They tell us, firſt, that God created all to glory, when they had fallen from God by ſinne, he elected them all to glory againe; and he ſent his Sonne to redeeme them all; and hath given to all ſufficient, nay, efficient graee, whereby all may be ſaved: and there be ſome of us which too much bend this way, which ſome of you love well: this by the way. All theſe are falſe, and full of blaſphemy. Firſt, That God created all to glory at firſt, is falſe: for they make election follow after creation: God did not create all to glory: Why? the Scripture is manifeſt, Rom. 9.22. there are veſſels of honour, prepared for glory, and veſſels of diſhonour, prepared for deſtruction. Firſt, the Apoſtle ſpeakes there of things uncreated: it was not upon a ſecond thought, that God ordained ſome to honour, and others to diſhonour. Againe, this poſition of theirs; is againſt the power of God, againſt the wiſdome, and immutability of God. What? did God create all to be ſaved? why then are they not ſaved? Is God fruſtrate of his end? it muſt be, either becauſe he cannot, or becauſe he will not; and to ſay either of theſe, is not farre from blaſphemy. The Lord never willed any thing abſolutely, but he did accompliſh it: if he did in the creation of man appoint all to glory, why are they not all ſaved? There is a damnable Booke which hath bin written of late, ſhewing that all ſhall be ſaved. For the concluſion of this: If God created all to glory, Why is this man glorified, and not that? Is it from the will of man? or from the will of God? who puts the difference? It muſt be man: but of this, when we come to it: but now we ſee the Apoſtle Paul ſaith, he hath prepared ſome to honour, and others to diſhonour: and therefore it is needleſſe for me to ſtand longer upon this.
The next thing that they hold, is, that there is a univerſall election: Concerning this, it is falſe: Why? you heard the reaſon before: but we will adde a little more now. Certainly, there can be no univerſall election; for where all are choſen, there can be no election: election is the chooſing of ſome out of many; if ſo, then all cannot be choſen. Again, if God did chuſe all, Why then are not all ſaved? If there be an election of all, then the election of God doth determine nothing: who then? men, and ſo men are made the cauſe of their owne glory: and there be ſome (which meane well) ſay, that God hath elected all to ſalvation, if they will beleeve, where the election of God is made conditionall; depending upon the will of man. In this caſe who is it that determines election? none but man, and therefore they ſay, Gods election ſtands thus: I beleeve, therefore I am elected; thus they teach, if any man will beleeve, God hath elected him, he is elected; this is to make man determine, his owne election: Beſides, if Gods election be conditionall; then it ſhewes, that God before the foundation of the world, could determine no thing: hath God elected all? why, are not all ſaved? hath men fruſtrated God of his election? is the divell ſtrong enough, to pluck any man out of Gods hands? therefore &c. Againe, is election univerſall; then we conclude, there is a univerſall reprobation: but to ſay ſo, they account it odious; but there cannot be univerſall election, unleſſe there alſo be univerſall reprobation: there are many things that might be ſaid concerning this point, but it is ſo abſurd, that I will not ſtand any longer upon it.
They further ſay, that Chriſt hath redeemed all by his ſatisfaction: I anſwer to this, that it is as impious as before: we would offend no man, but thoſe that are of that minde, do too much helpe forward the Arminian hereſie: indeed the Scripture ſaith, that Chriſt hath redeemed all; but the Scripture tells us againe, that it is all ſorts, not every particular man; but let us heare them reaſon: Redeemption, ſay they, appertaines to the Church: now the Church is Catholique; we anſwer, are all men, (that is every ſingular man) that are in the Church, ſaved? no, yet ſalvation belongs to the Church, and in it ſome Kings, and Princes, and of all manner and ſorts of men, are ſaved, as the Apoſtle ſaith, ſome, not many mighty &c. Againe, Chriſts death (ſaith ſome) is ſufficient for all, but all do not receive it: Theſe being Divines, I am very loath to oppoſe them: ſufficient for all, becauſe they ſay, Chriſts death was infinite: ſaving their judgements, I cannot ſee it, this is that I ſay: to ſay that Chriſts death is ſufficient, either in the intent of God, for all men, or that he ſent his ſonne to die for all men, and that Chriſt in their perſon did die, and gave himſelf for them: I hold to be falſe, therefore I would have them ſpeake more ſparingly of this; that it was never the intent of God, I make it manifeſt, it cannot ſtand with the wiſedome of God, to ſend his ſonne to die for thoſe whom he had determined ſhould periſh; he had made a decree of reprobation, and ſo to deſtruction: Rom. 9.22. when God had ordained ſome to deſtruction, would he ſend his ſonne to die for them? 1. Pet. 2.8. It is ſaid that Chriſt was ſet, A ſtone to ſtumble at, and a rocke of offence &c. and the Apoſtle ſaith, they were ordained of old, to this condemnation; and is it likely that God would ſend his ſonne to die for them? this cannot ſtand with common reaſon: Againe, to ſay that Chriſt had an intent to ſave all, by giving himſelfe to death, is abſurd, in as much as he knew who were to periſh: would Chriſt give himſelfe to death, for thoſe that were to periſh? this ſtands not with the wiſedome of Chriſt. Chriſt knew the children of perdition; Chriſt knew that Iudas was the ſonne of perdition: if theſe then were children of perdition, Chriſt never died for them, and therefore he died not for all: Iohn 6. I have choſen you 12. and one of you is a divell: Saint Auſtin well expounds that place; he choſe eleven by mercy, and the twelfe by judgement; he choſe the eleven, that he might be the inſtrument to powre out the bloud of Chriſt: ſo that it is apparent, by all this, that Chriſt died not for all. Finally, that I may not ſtand upon this, if Chriſt died for all, why have they not all the benefit of his death? why? you will ſay, becauſe they will not beleeve: then if they would beleeve they might? but whence comes this will? not from man, for none could beleeve, unleſſe they were ordained to it; but what is this but to make man the cauſe of his owne ſalvation? I pray you, why was Peter ſanctified, and Iudas wicked? you will ſay, becauſe Peter beleeved, and Iudas did not: but I aske againe, who put the difference? not man, I am ſure, but God: did Chriſt redeem all? then how are not all partakers of his redemption? &c. can any man pull them out of his hand? he ſaith, no man was able to pull them out of his hand: he ſaith, he had loſt none: if the Father had elected them, and the Son redeemed them, how ſhould they periſh? finally, did God redeem all? why then is any man puniſhed eternally? is God unjuſt? God forbid: you do ſpeak after the manner of men: if Chriſt had redeemed all, God could not in juſtice have puniſhed any: but God doth juſtly lay torments upon ſome, caſting them into hell; therefore Chriſt never paid the price for all: Thoſe whom Chriſt redeemed, he ſanctified; the Scriptures is apparant, 1. Cor. 1.13. He hath redeemed them, that he might ſanctifie them: whereupon I argue, that Chriſt hath redeemed no more, then he hath ſanctified; now how many millions have bin in the world, that were never ſanctified? but thoſe that Chriſt died for, thoſe he ſanctified; certainly, let Divines ſay what they will, that the death of Chriſt was ſufficient in the value, &c. we are ſure that it is not ſufficient, in the intent, and purpoſe of God. As for example, a great Prince dies, and gives a great legacy to redeem Captives, not all but ſome, thus and thus qualified: now if a man ſhould come to the Priſon, and tell them this news; this would be a great comfort for the Captives indeed, but yet onelyonly to ſome, (ſo and ſo qualified) not to all: certainly the Scripture tels us, that Chriſt gave himſelfe for his ſheep, and for his friends; unleſſe thou be ſome one of theſe, Chriſt never gave himſelfe for thee: Auguſtine ſaith, this is the property of redemption; in thoſe that are in the Church, the ſtrong man is caſt out of them, and they are made the children of grace: and therefore it is an idle thing, that ſome go up and down and ſay, that Chriſt died for all; if they wil but believe that Chriſt died for them: Brethren theſe things that I have delivered; I have thought of, therefore beware of ſuch men, they make way for them that ſay every man may be ſaved, and ſuch are the Pelagians &c.
Vſe 3. To our ſelves, the comfort was, you heard, grounded upon that of the Apoſtle, that it muſt be of grace &c. So that heer is certainty of ſalvation; if God ſhould leave a man in diſſertion all his life time, yet the promiſe is ſure, there is his comfort grounded upon the grace of God.
Vſe 4. This ſhould be a provocation of thankfulneſſe to every man, that hath at any time had an aſſurance of ſalvation, to himſelfe; by his calling, by his juſtification, and ſanctification: why? becauſe God hath put a difference between him, and others: if the glory of this appertaine to God, then it muſt not be placed upon our wills, but on his free grace: this is that the Apoſtle Paul ſaith, Ephe. 1.6. To the glory of his grace hath he choſen us. Beloved, if it be to the glory, and praiſe of his grace it muſt be free, or elſe grace is no grace; as you heard, that men might not boaſt, but might glorifie God: therefore doe not inſult over other men, but pitty men, that have not the ſame meaſure of ſaving grace, and give God the glory, and all too little for him: Saint Chryſoſtom ſaith, bleſſed be God, that when we could not be ſaved by workes, provided, we ſhould be ſaved by grace: bleſſed be God, that hath made a ſeparation between us, and others; we ought to be thankfull. Saint Auſtin hath this queſtion, why are ſome ſaved? why are not all ſaved? becauſe God is a juſt Judge to the one, and a mercifull Father to the other: all this is to the praiſe of the glory of his grace: be not therefore unthankfull; but let him be thankfull that hath, for he hath cauſe to acknowledge this, that he hath left others in their condemnation, and hath made choice of him; therefore whoſoever hath the feeling of theſe things tending to ſalvation, &c. let him bleſſe God, that hath begun them, he will perfect them &c.