further this knowledge my purpose is out of the Scriptures and by the helpe of sundry learned and orthodoxall Writers briefly to treat of Gods Election and the Execution of it and so we shal as in a Glasse behold what course the Lord hath in his wisedome taken to manifest his grace vnto vs and to make vs partakers of his glory Before I shew what election is I thinke it not amisâ—e 1. To shew the significations of the word because it is ambiguous 2. To proue that there is an Election 3. And that the doctrine thereof ought to bee learned 4. As also to shew that it ought to be preached to the people 5. and in what maner For the first this word Election or Chusing hath fiue significations First it signifies the chusing and assuming of a man to some worke or office So Saul was chosen to bee a King and Iudas to be an Apostle and of this Election is that speech of Christ to bee vnderstood Haue not I chosen you twelue and one of you is a Diuil Secondly it is taken for that Election whereby the Lorde doth make choise of a nation to bee his people vpon whom he will bestow his lawes and ordinances and more singular loue-tokens then vpon many other Thus the Israelites were Gods elect though amongst them were many reprobates For this election was temporall in part and but a Remnant in comparison were elected as touching that eternall decree of life Thirdly it signifieth the eternall decree of God for the separating and adopting of some men to euerlasting life Fourthly it sometimes signifies the execution of this decree or the separation of certaine men in time by effectuall vocation Fiftly it signifies in that speech of Paul The election hath obtained the Elect themselues as Circumcision is vsed sometimes for Circumcised Buâ— we here vse it in the third signification And so much for the word Now that there is such an Election it is euident by these reasons First by expresse testimonies of holy Scripture Many are called but few are chosen I know saith Christ whom I haue chosen So many as were ordained to eternall life beleeued Endeuour to make your election sure Hee is blinde that cannot see the shining of the Sunne at Noone Secondly the Scripture sheweth that there is a Reprobation therefore vnlesse wee shall say that all are reprobates we must needs grant an electioÌ„ Thirdly the Scripture setteth forth vnto vs the cause the perpetuitie the benefits and tokens of it which were to no purpose if there were no election at all Lastly we haue the consent of the Church in all ages It is saith Augustine horrible blasphemie to deny Predestination Hauing now prooued that there is an Election I come in the third place to prooue the necessitie of learning vnderstanding this doctrine which I will do with these two reasons The first is this That doctrine ought to bee learned which serues to declare Gods glorie But the doctrine of election doth manifest the glory of God For first it sheweth that we are elected to the honour of God and to the praise of his glorious grace Secondly it argues and illustrates his essentiall properties as his omnipotencie omniscience eternity mercy Thirdly this doctrine doth both demonstrate and defend the free grace of God against all contrariant heresies and errors and will arme vs against many impetuous enemies of the truth therefore it is a doctrine worthy to be learned Secondly that Doctrine is necessarily to bee learned which is profitable to vs in the course of Christianity but the doctrine of election will auaile vs much in the running of this race For first it releiues our faith against diffidence shewing that our saluation hangs not like a Meteour in the ayre but is firmely fixed vpon the loue of God in Christ Secondly it furthereth our Spirituall ioy in that it teacheth that the loue of God is Constant and his decree concerning our welfare is Eternall Thirdly it eclipseth the pride of the heart shewing that Gods dignation and not mans dignitie his fauour not mans faith his mercie and not mans merit is the fountaine and foundation of mans felicitie Fourthly it prouokes vs to true gratitude and the practise of all good works because it teacheth to ascribe our saluation wholly to the grace of God and not to our owne goodnesse as also that wee were elected to bee holy and not to follow the swinge of the flesh and to goe a whoring after our owne lusts Fiftly this doctrine ministers comfort to vs and helpes our pacience in aduersitie For it teacheth that wee are predestinated to weare the crowne of thornes with Christ as well as the crowne of glory and that as wee are couered with the grace of God as with a Canopy whiles wee liue in this world so wee shal be honoured with immortall glory in the world to come therefore this doctrine ought to be learned and remembred Fourthly it is fit for Ministers to acquaint their people with this doctrine The reasons are these First Christ and his Apostles and some of the olde Prophets haue commended this doctrine vnto the Church and did teach it the people But it were grieuous sacriledge to depriue the poore people of that which GOD doth vouchsafe them and transcendent impietie to denie the preaching of that in the Church which God doth teach in his word for the good of the Church For whatsoeuer is written in the word it is written for our learning that through the consolation of the Scripture we might haue hope Secondly the Gospell ought to be preached vnto all both learned and vnlearned but the doctrine of Election is a principall part of the Gospel yea the whole Gospell is inclosed within the â—osome of this doctrine if we respect both the decree it selfe and the execution and accomplishment of it together therefore it ought to bee promulged and made 〈…〉 vnto all Thirdly this doctrine is very vsefull and solatious and may be applyed to many notable purposes For it shewes vs the true causes of all our happinesse Secondly it confuteth the Pelagians who ascribe saluation to mens owne strength and merits and vtterly ouerturneth the opinion of Election for works or faith foreseen Thirdly it serues to correct the course of those that hinder their owne happinesse by their presumption diffidence incredulity prophanenesse sensuality and other irregular and irreligeous courses Fourthly it proues the deity of Christ For in that hee hath elected vs vnto life we conclude that he is very God Fiftly as it testifieth the loue of God vnto vs so likewise it serues to enflame vs with loue towards him For who would not loue him of whom hee is so loued and to whom hee is so much obliged And to omit many vses which might be made of this doctrine it shewes the great power and authoritie that God hath ouer
elected vs as the Apostle teacheth for the commendation of his glorious grace but if election bee not of â—race then grace deserues not all the praise but we ourselues haue something whereof wee may glory Fiftly let vs consider the iudgement of antiquitie Augustine saith Aâ— he that is Christ 〈◊〉 predestinated to be our head so are weâ— to bee his 〈◊〉 hers Humana hic merita 〈…〉 Leâ— mens meritâ— hâ—â—e 〈◊〉 silent which perished in Adam 〈◊〉 And let the grace of God beâ—â—e the â—way and raigne And againe In one and the same cause one 〈◊〉 forsaken another is taken 〈◊〉 assumitur gratia prâ—stante non merito in mercie and not of merit And againe He hath elected none worthy but by electing him he hath made him worthy It is the grace of God whereby he hath elected me not because I am worthie but because it vouchsafed to make me Videte charissimi See my beloued how that hee doth not elect men good but maketh those to be good whom he hath elected And elsewhere he saith that God loued no other thing in Iacob then his owne free mercy He loued Iacob by his free mercie and hated Esau by his iust iudgement Hierome also speaking of Iacob and Esau saith that the election of the one and the reiection of the other doth not demonstate their merits but the will of the Elector and reiector and further also confesseth that it is in the power and will of God to elect or reiect a man without good or euill workes Angelome also saith that Christ hath predestinated some to eternal libertie quickning them by his gracious mercie Finally this trueth will appeare if wee shall remooue the false causes which might seeme to perswade God to chuse vs for his people First therefore we are not elected for foreseene 〈◊〉 as these arguments ensuing will sufficiently prooue vnto vs. First God is the primarie and principall authour of all his actions Now the supreame and first ground or author depends of no externall ground or beginner But God should depend of an externall ground if hee could not elect whom he would vnlesse faith did mooue him Secondly euery cause is before the effect now Faith is alter Election as the Holy Ghost sheweth when hee sayth So many as were ordained to eternall life beleeued It was well sayd of one Christ first apprehends vs and this apprehension of his workes in vs the apprehension of faith whereby we lay hold vppon him Faith is a meane which tends to the end wherunto the elect are ordained Wherefore seeing that Election must needs be before the end it must also bee before Faith which is a meane leading to the end Thirdly faith is not the cause of vocation and iustification moouing God to call and iustifie therfore it is no impulsiue cause of election For â—he cause of the cause is the cause of the thing caused If faith then were the cause of Election it should be also the cause of vocation which is an effect thereof But it is not so as the Apostle teacheth Tit. 5. â— Lastly the Scripture no where saith that we are elected for fore-seen faith What reason then haue wee to beleeue it Wee conclude therefore that wee are not elected for faith and with Iustine Martiâ— wee call those blest Qui sunt praesciti vt crederent Which are fore-knowne that they should beleeue And we say according to Augustine that those are elected Non qui eliguntur quia crediderunt sed quâ— eliguntur vt credant which are elected to beleeue not because they haue beleeued I haue obtained mercie saith Paul that I should bee faithfull Non quia fidelis â—ram not because I was faithfull as Augustine speaketh Secondly we are not elected for any fore-seene workes For first the Apostle excludes all workes from being the causes either of election or of reprobation Rom. 9.11 12. And teacheth that Election is not in him that runneth that is it is not to be attributed to his industrie or indeauours Secondly good workes can merite nothing of God because he is the author of them and they are due vnto him and are not equiualent and proportionable to his grace Thirdly we are elected that we should be holy and should doe good works therefore it were absurde to imagine that good workes did mooue God to elect vs. Hierome saith The Apostle saith not he hath elected vs Cum essemus sancti wheÌ„ we were holy sed vt essemus but that we should be holy And Augustine saith The election of grace doth not onely preuent or go before mens works but before faith whence all good works do flow Thirdly Election is not made for the wil of maÌ„ or for that maÌ„ would it For the Apostle painely professeth that it is not in him that willeth but in God which sheweth mercie By will is meant the cogitation desire or endeuour of our minde which the holy Ghost excludeth from Election Secondly the will of man is not eternall and therefore cannot be the cause of eternall election For the efficient cause must goe before the effect in time or at least in nature But the will of man is not in nature before Gods election much lesse then in time Lastly if we were elected for our owne will many grosse absurdities would ensue First the grace of God should bee subiect to mens wills as Prosper affirmeth that is the grace of Election should be inferiour to the will of man as the effect is to the cause the will of man should bee more excellent then the grace of God Secondly it were as Prosper saith to make the beginning of saluation to bee in him that is saued Thirdly it were in mans power to be either an elect or a reprobate if he would Fourthly all certaintie of Election would be taken away seeing the will of man is instable and vncertaine Fiftly election would be casuall as depending vppon the will of man which is mutable and so God should be made an Idol of Fortune that is he should chuse if man would and not chuse if man would not We conclude therefore that the will of man is not the efficient cause of Election Fourthly God doth not elect any man for his birth or beauty or for any prerogatiue or excellencie in his person For God is no accepter of persons and these things are not before Election but come after it Secondly that which Moses saith of the generall election of all the Isralites may bee as truely sayd of the speciall election of all true Isralites that God hath not chosen them for their multitude but of his own loue nor for any dignitie in them but of his owne meere mercie We see God respected not the eldership of Cain but choose Abell hee regarded not the riches of Nâ—bal the wisedome of Achitophel the beauty of Absolom the comlinesse of Saul the princely blood of Iezebel
perish and that therefore there can bee no certaintie made of the continuance of it For nothing can separate vs from the loue of God wherewith hee loueth vs in Iesus Christ our Lord. Who hath redemed vs with his blood Hee saith Aug. who hath bought vs for so great a price will not that they should perish whom hee hath bought Master Tyndall saith thus Christ is thine and all his deeds are thy deeds Christ is in thee and thou in him neither canst thou be daÌ„ned except Christ be damned with thee Wee conclude therefore according to the trueth that as Iustification is irreuocable so it is discerneable Let him doubt sath M. Philpot of his faith that listeth God giue we alwaies grace to beleeue that I am sure of true faith and fauour in Christ And so much concerning iustification the second meane ordeined for the execution and demonstration of â—â—ds eternall Election â—rga Dei bonitas veniam noÌ„ dimidiabiâ— Aut nihil aut totum to lachrymaÌ„te dabis CHAP. VI. What sanctification is All the causes of it are expressed Four effects of it The subiects termes and time of it Nine properties thereof Ten tokens of it THE third thing wherein the Apostle placeth the execution of the decre of Election is Glorification Whom he hath foreknowne predestinated effectually called and iustified them â—e hath also glorified Glorification is the communication or free donation of true holinesse and happinesse to them that are elected called and iustified For glorie comprehendeth in it both holines happinesse Holines is one degree of happinesse and happines is the highest degree of holinesse No man is holy but the same is happy and no maÌ„ can be happy but he must bee holie Grace is the inchoation of glorie and glorie is the consummation of grace He that sits in the throne of grace is truely intituled to the crowne of glorie and it is one point of glorie to be a man of grace A gracious man may be rightly stiled a glorious man Glorification then comprehendeth in it two things Sanctification in this world and the collation of eternall happinesse in the world to come Of both these we will intreat in order Sanctification or Regeneration is a benefit of God whereby our corrupt nature is renewed to the image of god by the Holy Ghost Polan Part. The lib. 1. Or sanctification is an inward change of a man iustified wherby the image of God is restored in him Hippocrates saith of Phisick that it is an adiection and a subraction Adiection of things wanting and a Subtraction of things redounding in the bodies of men Euen so sanctification is a remouing of the corrupt humors of our soules and an adiection or infusion of spirituall graces which are wanting It was excellently said by one The wise men saith he which were expert in nature could say that in euerie generation there is a corruption And we see that the seede sowen is much changed before it grow vp and beare fruit Then needfull it is that in regeneration there be a corruption of sin so that as the seed in the ground so sinne in our mortall bodies may decay that the new man may be raised vp the Spirit of God taking possession of our soules Now this transformation of a man is very requisit to saluation For without holines no man shall see God If wee will not liue to God by grace vpon the earth wee shall not liue in glorie with him in the heauens If wee will not die to sin in this world wee shall not escape death the wages of sin in the world to come If we doe not liue to God in holinesse in this life wee shall not liue in happines with God in the life to come It is not onely necessary in him that is to be saued that sinne be abolished by remission but that it bee likewise mortified by regeneration Neither is it onely requisit that a man stand righteous by the imputation of righteousnesse but that a man also be righteous by the infusion of righteousnes Sanctification is not deriued to vs from our parents For parents must be considered two waies First as they are Man the children of Adam Secondly as they are holy men sonnes of the second Adam and thus they doe not beget their children though their holinesse bee a meanes to make them to be reputed holy with men and accounted the children of the Church But they produce their children as they are men and corrupted in their father Adam and so conuey nature corrupted in Adam to them although they be regenerated Take wheat make it as clean as you can sowe it and it will come vp not as it was sowen but in stalk blade and eare and it brings vp as much chaffe as euer it did though none vvere sowen with it Euen so parents though sanctified by grace do bring forth childreÌ„ that are vnholie But the fountaine and proper Efficient of our sanctification and holines is almightie God whose workemanship we are created in Christ Iesus vnto good workes and who in mercie hath translated vs out of the kingdome of darknes into the kingdome of his beloued sonne in whom he hath quickned vs through his loue and hath lifted him vp with his right hand to giue repentance vnto Israel And albeit our Sanctification be the worke of the whole Trinitie yet it is immediately performed by the holy ghost therefore by a peculiar epithet hee is called Holy and we are said to be borne of the Spirit who is also compared vnto seede and vnto fire and vvater Vnto seede because of his vertue as it vvere of seede the faithfull are renevved and created nevv men that beeing dead to sin they might liue vnto God Vnto fire first because he doth eat out the drosse of sin and consume our lusts and so refine vs secondly because he doth enlighteÌ„ our mindes and shine like a lamp shew vs the way wherein wee ought to walke and lastly because he doth set vs on heat and inflame vs vvith a zeale of Gods glorie vvith a care of our duetie and vvith a loue of all mankinde And vnto Water because he doth refresh vs extinguish our spiritual thrist and because he doth vvater vs being destitute of all the iuice of life and make vs fertill and finally because he doth wash avvay the filth of our hearts and is povvred out like vvater vpon Beleeuers In like maner also he is compared to the Northerne and Southerne windes to the Northerne because he doth pinch dry the luxurious humours of our hearts and coole the vnnaturall heate and swelling pride of our soules and kil those wormes of wickednes which ly as it were at the very roote of our hearts And to the Southerne because hee doth comfort vs with his warme blasts and moisten vs with his sweete showers and dissolue our frost bitten
sins and Gods accepting of vs as righteous men Remission of sins is a gracious act of God whereby for the merit and satisfaction of Christ he doth perfectly forgiue both the fault and punishment Therefore Paul saith that by him wee haue redemption through hiâ— blood euen the forgiuenes of sinnes according to his rich grace and that there is no condemnation to theÌ„ that are in Christ Iesus who hath by himself purged our sins and by whom the Father hath reconâ—iled vâ— vnto himselfe Now it were absurd to thinke that the punishment is retâ—ined when the sin is remitted For if the proper cause bee defaced then the effect thereof must needs be also abolished If the bodie bee remoued the shadow thereof remaines not So if sin bee pardoned the punishment is remitted As for the crosses which the faithfull suffer they are to bee reputed curses or penalties of vengeance inflicted of God as of an ireful direful Iudge but they are to be esteemed onely as tryals or as punishmeÌ„t of castigatioÌ„ imposed of god as a louing father desiring the welfare weldoing of his childreÌ„ As many as I loue saith the Lord I rebuke chasten He scourgeth euerie sonne vvhich he receiueth If therefore ye be vvithout correction whereof all are partakers then are ye bastards and not sonnes Novv no chastening for the present seemeth to bee 〈◊〉 but grieuous yet afterward it bringeth the 〈◊〉 fruit of righteousnes vnto theÌ„ which are thereby exercised The Lord tries vs by afflictions as gold is tried in the furnace with fire He keeps vs by the crosse within our limits as water is held in with bankes And with the thorny hedge of troubles vexations hee keepes vs within our owne walkes and pastures being by nature giuen to break out and stray Therefore Dauid saith Before I was afflicted I went astray but now I keepe thy word it is good for mee that I haue beene afflicted that I may learne thy statutes Blessed is the man whom thou chastisest For it is certaine God scoureth away the infirmities of his Saincts by many afflictions It is the Lord which sendeth crosses to his children to saue theÌ„ that they freese not with the wicked world in their dregs For this end saith Cyprian the Lord rebuketh that hee might amend vs to this end he mends that he might saue vs. Augustine saith that sorrowes before pardon of sins are the punishments of sinners but after pardon they are the trials and exercises of iust men And so for death it selfe the sting and strength thereof which is sin is abolished by the death of Christ vpon the crosse therefore is to bee reputed but as a triall or chastisement whereby the Lord doth teach vs humilitie and the flight of sinne and doth exercise and proue our faith fortitude and patience And though in respect of sinne it be the entrance of Hell yet through the death of Christ it is become the gate of heauen and as Cyprian speaketh Ianua vitae the dore of life It doth as it were conuey vs out of the wildernes into Canaan out of a troublesome Sea into a quiet hauen and out of earth into heauen from woe to weale and from men to God yea it becomes the death of sinne that first gaue life to it We conclude therefore this truth with Vrsinus saying God doth not hate vs neither hath he a will to punish vs for those sins for which Christ hath sufficiently satisfied in whom also we haue remission of those sins of omission and all other our sins so that by his onely merit we are reputed righteous before God The second part of Iustification is Gods gracious acceptation wherby he doth for the merit of Christs actiue obedience by faith receiued of vs account vs iust and pure and honours vs with the crowne of life And in this respect we may truely be sayed to be iust perfect and holie men because we stand clothed with the most perfect righteousnes of Christ which is reputed ours in which appearing before our heauenly father wee doe receiue a blessing as Iacob did of Isaack hauing on his elder brothers garmeÌ„ts Neither must it seeme strange vnto vs that we should be accepted righteous for the righteousnes of an other For albeit this righteousnesse be Christs primarily and by way of inherence yet it is ours by Gods donation and by the application of faith As the paiment of our debt is another mans so farre forth as it is discharged by him but it is our payment as it is imputed to vs. Aquinas saith well The head and the member is as one mysticall person and therefore the satisfaction of Christ pertaineth to all the faithfull as to his members The forme or formall cause of Iustification is not faith loue nor any other vertue neither is it an infused quality or habituall sanctity inherent in vs. For this were to confound iustification and sanctification which are very different acts as wee shall hereafter shew But the righteousnesse of Christ imputed considered as it is imputed of God is the forme of iustification Or the proper and onely true forme of iustification is the free imputation of the righteousnes of Christ by which the merit and obedience of Christ are applied to vs by vertue of that neare communion whereby he is in vs and we in him Now God is said to impute the righteousnes of Christ vnto a man when hee doth adiudge decree and giue it to him and account and reckon it as his owne and for the merit and worthines of it doth pardon acquite him and repute him righteous O sweete exchange saith Iustin Martyr O vnsearchable vvorkemanship O benefits surpassing all expectation that the iniquity of manie should be couered in one iust person and that the iustice of one should make manie that are vniust to be reputed iust If one saith Bernard did die for all then all died to wit that the satisfaction of one might be imputed vnto all as that one bare the sins of all Now Christ bare our sins and was made sin for vs not as if our sins had beene infused into him and had beene inherent and inhabitants in him but because they were imputed to him and reputed his as if they had beene committed by him he supplying our place as our Surety and Mediator euen so his righteousnes is made ours not as though it were infused or translated into vs as a thing inherent and inhabiting in vs but because it is reputed ours and imputed freely to vs as if wee our selues had wrought it in our owne persons And of this opinion was S. Augustine We are the righteousnes of God in him as he is sin in vs to vvit by imputation With whom consenteth Vrsinus the imputation of the righteousnes of Christ is not the transfusion of righteousnes or of qualities into vs but the absolution from sins in the iudgement
borne of God and knoweth God Fourthly All that is borne of God ouercommeth this world that is saith M. Beza whatsoeuer striueth against the commandements of God Wherefore if a man vanquish the vanities the vaine alluâ—ements and allurâ—ing enchanâ—ments and wicked obstacles of the world and keepe a constant course in pittie he is vndoubtedly the true childe of God and a verie Saint Fiftly He that is begotten of GOD keepeth himselfe and that wicked one toucheth him not When a man then doth keep continuall watch and ward ouer his heart and is circumspect in his walking begiâ—ds himselfe with the armour of God and is fearefull to offend him he doth giue an vndoubted testimonie of sauing grace within him Sixtly when a man will rather forsake the world then God hee doth plainely shew that hee is not of the world but belongs to God and to his kingdome Seuenthly to grieue for sin because it offends God and hurts his owne soule is a notable signe of a mortified heart Eightly a sanctified man doth manifest the grace of his heart by sanctifying the name of God and by conuersing with sanctified men as also by seeking the sanctification of others For bonum est sui diffusiuum a good man doth loue to communicate his goodnes and not to keepe it lockt vp in his owne breast Ninthly it is an infallible signe of holinesse when a man doth more and more â—ontend against his owne vnholinesse and labours continually to draw nearer and nearer vnto God by holynesse Lastly to feele our inward corruptions a desiâ—e to beâ—â—bâ—◠〈◊〉 â—hem an auoiding of the occasions oâ— sinne and an anger against ourselues for our sinning doe euidently shew that the Spirit of God hath taken possession of our hearts and hath begun to worke a most happy change wâ—thin vs. Where these graces are there iâ— also the God of grace the Spirit of grace a man of grace a true dying vnto sin and a liuing vnto God sinne is dismounted the sinner is renewed for Gods image is restored CHAP. 7. Three things vvherein Iustification and Sanctification agree Seuen points in vvhich they dissagree BY this which hath beene said we may easily see wherein Iustification sanctification concord and differ They agree first in their efficient cause for God is the author of them both through the merit of Christ Secondly they haue one instrumeÌ„tall cause vvhich is faithâ— of the former by receiuing it and of the latter by effecting it Thirdly they agree in their scope and end For they both 〈◊〉 tend to one end 〈◊〉 iustification as the cause and sanctification as the way Now as they doe accord in some things so they discord againe in other their difference may appeare in these things ensuing First in that iustification is out of a man sanctification is within him Secondly iustification absolueth a sinner and makes him stand righteous at the barre of Gods iudgement sanctification cannot do this Thirdly iustification brings peace of conscience so doth not sanctification but followeth that peace Hac ille Fourthly iustification consists in the imputation of righteousnes sanctification in the infusion of righteousnes Fiftly iustification is acted at once sanctification is done by degrees holinesse is not made vp at once like a pellet in a mould but successiuelie at leisure Wee are neither perfect men nor perfect new men in our full dimensions so soone as we are borne Our perfection in this life consisteth rather in the pardon of sin then in the perfection of sanctity But iustification in this life is perfect Sixtly they differ in respect of the maner in which they are wrought For iustification is wrought by the right of donation but sanctification is by the way of alteration Lastly they differ in regard of durance For Iustification shall haue an end with this life but sanctification shall continue for euer And thus much for Sanctification the first part of our Glorification CHAP. VIII What Eternall life is The causes of it Three effects of it Who shall liue this life where and when Seuen properties of it Two signes thereof are expressed and the tractate is concluded THE second part oâ— degree of Glorification actiuely taken is the collation of eternall happines in the world to come This happinesse is that glorious estate of Gods saints which is prepared for them in the heauens and it is called Eternall life Eternall life as Vrsinus doth describe it is the eternall being of a Regenerate and glorified man vvhich being is to haue the image of God restored according to which man vvas at the first created that is to bee indued vvith perfect righteousnesse wisdome and felicitie or vvith the true knovvledge and loue of God â—â—â—ed vvith eternall ioy Or mâ—re â—â—â—fly It is a perfect conformitie of man with God consisting in â—â—e true and perfect knowledge and loue of God and in the glorie of both soule and bodie The primarie efficient cause of this glorious condition is God of hiâ— â—â—â—re fauour without any merit of ours For as Christ teacheth it is our Fathers good pleasure to giue vs the kingdome We are saued saith Pâ—â—â—â— by grace not according to the vvorkes of righteousnesse vvhich vve had done but according to his mercie he saued vs. The meritoriâ—us Efficient of our life and happinesse is Christ alone without any personall desert of ours Therefore he is called the Life And the Apostle doth expresse it notably when he saith that the Wages of sinne is death but euerlasting life is the gracious gift Charisma of God through Iesus Christ our Lord. Bernard saith No man can deserue eternall life by his merits Eternall life saith Haymo is paied to none of debt but is giuen of free mercie When aâ— saith Anselme the Apostle might haue said euerlasting life is the vvages he chose to say but euerlasting life is the gift of God that vve might hereby perceiue that God doth bring vs to eternall life not for our merits but for his ovvne mercie We must therefore ascribe all to the mercie of God and to the merit of our Sauiour Let vs not saith Gregorie trust in our vveepings nor in our vvorks but in the allegation or intercession and pleading of our Aduocate And again Not relying vpon my merits I doe beseech thee to saue me but presuming vpon thy sole mercie I hope to obtaine that which I do not by my merits And albeit eternall life be called a Revvard yet it is not of merit but of mercie not causallie as procured by them but consequentlie following theÌ„ as a recompence of our labours Let this saith Caluin be grounded in our heart that the kingdome of heauen is not a stipend of seruants but an inheritance of sonnes which they onelie shal obtain which are adopted of God to be sons for no other cause then for this adoption which depends only of the mercie of God
in Christ The instrumental cause offeâ—ing and proclaiming saluation is the Gospel The instrument receiuing and applying it is faith The cause sealing it inwardly to our soules is the spirit of God The externall and instrumentall seales thereof are the two sacraments Thus we see the Efficients of our eternall life and are taught to say with Ber. that good workes are the waie to the kingdom but not the cause of reigning The matter whereof this life consisteth are those admirable good things which God hath prepared and which Christ hath purchased for the Elect Which for any wit of man to conceiue for any tongue to relate or for any pen to set downe is altogether impossible What tongue can tell saith Gregorie and what vnderstanding can comprehend how great the ioies may be of that celestiall citie It is not in man to vnderstand saith S. Basil For there shall be things which eie hath not scene nor care heard of neither hath it entred into the heart of man what things God haâ—h prepared for them that loue him Neuerthelesse we will set downe some of them as wee finde them reuealed and deliuered to vs. In that life theâ—e shall be no earthly or sinfull miserie There shall be no sinne at all no sicknesse no sorrowes no disease nor maladie on crosse no curse no vexation nor calamitie no defect nor deformitie no tumults nor troubles no paine nor penurie All teares shall be done away al euils remoued al sinne abolished all wants supplyed And againe in this life there shall be a perfect plenarie and perpetuall possession of all good things euen of GOD himselfe who is goodnesse it selfe and who will bee all in all vnto all his Elect There shal be perfection of knowledge no deâ—ect in loue happie in mortalitie certaine securitie constant amitie and secure tranquilitie The soule shal haue perfection of vertues the bodie shall be ful of beutie strength and agilitie the whole man shall inioy fellowship with God fellowship with the lamb fellowship with the Angels a happy societie a sweet communion All holinesse all happinesse all ioyes shall be inioyed To conclude wee shall raigne like kings with the king of kings for euer with fulnesse of grace in our hearts and a diaâ—em of glorie on our heades celebrating an euerlasting Sabboth and singing an Alleluâ—â—h to the Lord for euer The formâ— of this life is that vnspeakable splendor and that most excellent order and well ordered excellencie of that happie condition The endâ— of this life are first that God might manifest and ipso fâ—ctâ— fully ratifie his exceeding loue vnto vs. Secondly that we might inioy the full fruit of Christs death passion Thirdly that we may receiue the â—eward of our labours and know that it is not iâ—vaine to serue God And lastly that wee might acknowledge the wonderfull mercie of God vnto vs and celebrate his name for euer The effects of this life are these first by reason of it we are made like vnto the Angels Secondly wee are by it become to bee actually partakers of the dignitie of Christ Thirdly it can not but produce wonderfull gratitude in those which doe inioy it The Subiects or the persons that shall liue this life are the Elect and obedient children of God For the reprobate shall be tormented in endlesse easlesse and remediles tortures The place in which this life shall bee led is the Paradise of God the highest heauens The time is after this life for the soule immediately and for both soule and bodie after the day of iudgement The properties of this life are many First the saluation of them that beleeue is more sure thou the whole frame of heauen and earth because it is founded in the vocation of God which is without repentance in the counsell of separation and in the pleasure of God Secondly it is a most holy life For in it wee shall be compleat and without spot and wrinkle Thirdly it is a most delectable and sweet life For as Bernard truely speaketh VVhatsoeuer is amiable it shal be there and nothing shall be awaie which shall be desired Fourthly it is an all-sufficient life For it shall stand in need neither of meat drinke clothing sunne moone nor any other helpe of this life VVe shall be satisfied with God and hee shall content vs fully Fiftly this life iâ— vnconceiuable it cannot bee throughly discouered or described by any VVho saith Bernard can comprehend in this life how great the glorie of the Saints of God shall bee in the life euerlasting Sixtly this life is an euerliuing life it shall continue world without end As the terrors and the most terrible and horrid torments of the wicked shall continue alwayes so shall this solatious and sweet life of the godly Their death shall neuer see life and the life of these shal neuer see a death The death of those and the life of these are euerâ—liuing and neuer-dying Lastly this life may be discerned in this life of him that shall liue in it in the life to come VVe know saith Paul that if our earthlie house of this tabernacle be destroied we haue a building giuen of God in house not made with hands but eternall in the heauens These things saith Iohn I haue vvritten vnto you that ye may know that ye haue eternall life I am sure saith Iob that my redeemer liâ—â—th and hee shall stand the last on the earth and though after my skinne wormes destroy this bodie yâ—t shall I see God is my flâ—sh whom I my selfe shall see and 〈…〉 shall behold VVhen I awake saith Dauid I shall bee satisfied with thâ—â—e image that is when I rise from the dead as â—â—caâ—â— doth interpret it By thâ—s it appeaâ—eth that a maÌ„ may know his future happinesse The Sâ—â—â—â— of etâ—rnall life are two The first is true faith in Christ For whosoeuer beleeueth shall not perish but shall be saued The second are good workes performed with an vpright heart in conscience of Gods commandement and to an honest end The Psalmist asking who shall rest on Gods holy mountaine receiueth answere as by oracle from heaueÌ„ that he shal there rest that walketh vprightlâ— and worketh righteousnes and speaketh the truth from his heart Thus saith the Lord aske for the old way which is the good way and ye shall find rest â—â—r your soules Life saith Salomon is in â—he way of righteousâ—â—â— and in that path-way there is nâ— death And our Sauiour sheweth that those are the Blessed of his Father and shal inherit eternall happinessâ— who manifest their loue to his afâ—â—â—cted members by their workes of meâ—cie and he that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward and he that receiueth a righteous man in the name of a righteous man shall receiue the reward