did give clear testimony against that Error and for the contrary Truth It is evident saith Paul for the Just shall live 4. The Doctrine of Justification by Faith and not by Works is no new-fangled opinion the Scriptures even of the Old Testament give testimony to it as the only way of Justification before God which then was for Paul proveth that none are justified by the Law from an Old Testament-Scripture cited out of Hab. 2. -4. The Just shall live by Faith 5. The Scripture cited teacheth first That the way of justifying a sinner or of making him righteous under the Old Testament and under the New is the same and therefore we may safely draw arguments from the one to the other for so doth the Apostle here It is evident for The Just shall live by faith Secondly Faith in God and His Promises especially these wherein Jesus Christ and His Righteousnesse are offered is that which maketh a sinner just and righteous in God's sight for the words may be rendred thus The Just by Faith shall live so that they shew what that is which makes a man just and righteous Thirdly The man who is thus just by Faith is recovered from that state of death wherein every man by nature lyeth Eph. 2. 1. and doth live which life of his doth also flow from faith for both righteousnesse and life are here ascribed to faith The Just shall live by Faith Fourthly This life by Faith which the Believer doth enjoy is such as furnisheth him with comfortable through-bearing in the midst of hardest dispensations without apostasie and fainting in so far as he doth not walk by present sense but taketh up God as reconciled to him in Christ 2 Cor. 4. 18. and looketh upon his present crosse as an evidence of God's fatherly love Heb. 12. 6. and knoweth it will have a blessed event to him in God's way and time Rom. 8. 28. and that his life is hid with God in Christ Col. 3. 3. far above the reach of any trouble for this is the Prophet's scope from whom this place is cited even to shew that the Just shall so live by Faith as to ride out the storm arising from the present trouble which was to overwhelm others See Hab. 2. 4. The Just shall live by Faith Fifthly This life of the Believer which he enjoyeth by Faith though it be begun here in the knowledge of God and Jesus Christ Joh. 17. 3. and in freedom from the deserved sentence of death Rom. 8. 1. whereupon followeth a right to eternal life Joh. 3. 3. and in the lively practice of all commanded duties to which the Believer is enabled by drawing life and vertue out of Christ through Faith Philip. 4. 13. Yet this life is not circumscribed with the present time it 's to be perfected afterward in Glory so that the life flowing from Faith is a lasting never-ending ever-continuing and eternal life for the Promise is extended unto all imaginable future duration without any restriction The Just shall live by Faith From Vers. 12. Learn 1. Though the Law and Faith or the Gospel which is the Doctrine of Faith be not contrary each to other both of them being the Truths of God but are mutually subservient one to another in many things the Law making sin known Rom. 3. -20. the Gospel holding forth the remedy of sin Joh. 1. 29. the Law pointing forth our need of Christ Rom. 10. 4. and the Gospel giving us an offer of Christ for life and righteousnesse 1 Cor. 1. 30. The Law again holding forth those duties wherein the man made righteous by Faith ought to walk and to testifie his thankfulnesse Eph. 5. 1 2. and the Gospel or Faith in Jesus Christ offered in the Gospel furnishing him with spirituall strength to walk in these duties which the Law prescribeth 2 Cor. 3. -6. Yet the Law and Faith are mutually inconsistent in the point of Justification so that if Justification be sought by the works of the Law it cannot be had by Faith and if it be had by Faith it cannot be attained by the works of the Law there can be no mixture of Law and Gospel Faith and Works in this matter for in this sense the Apostle affirmeth The Law is not of Faith 2. The Law doth offer life to none upon easier terms than perfect obedience and the constant and universal practice of whatsoever the Law prescribeth for the voice of the Law is The man that doth them to wit those things that the Law enjoyneth shall live in them or attain eternal life by his so doing 3. The way of Justification by Faith doth wholly exclude our doing and works and those of every sort from having influence as causes or conditions either in part or in whole upon our Justification before God for the Apostle proveth the inconsistency of the Law and Faith in the point of Justification from this that the Law suspendeth our right to life upon the condition of doing and works and therefore the way of Justification by Faith must wholly exclude Works else the Apostle should not cogently have proved the thing intended to wit That the Law is inconsistent with Faith from this That he who doth them shall live in them Vers. 13. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through Faith HE addeth a fifth Argument to prove the affirmative part of the main Conclusion to wit That we are justified by Faith and withall sheweth how Faith doth justifie not for any merit or worth in it self but as it receiveth Jesus Christ whereby all the blessings purchased by Him are applied to Believers for the Apostle obviating an objection which he foresaw might arise from ver 10. to wit If the Law do curse all men how then are any freed from the curse sheweth that Jesus Christ hath delivered us from God's wrath or the sentence of the Law 's curse by taking upon Himself the curse due to us while He was obedient to death even the death of the crosse Philip. 2. 8. Which kind of death was pronounced to be accursed as he proveth from Deut. 21. -23. This is contained ver 13. And hence he shewes a double fruit did flow the first to the Gentiles the blessing of Church-priviledges divine Ordinances and of Reconciliation Adoption Grace here and Glory hereafter promised to the Nations in Abraham Gen. 22. 18. being now purchased by Christ and residing in Him as the Head and Fountain did come through Him to the unrighteous Gentiles who before the time of Christ's death were strangers to Christ and to Abraham's blessing purchased by Christ Eph. 2. 12. The second fruit of Christ's death did accresse to the Jews among whom he reckoneth himself joyntly with the Gentiles who
10. 31. duties of our lawful imployments Heb. 11. 33. and to our carriage under crosses Heb. 11. 24 25. for by the life which Paul lived in the flesh is meaned this natural life Heb. 5. 7. 1 Pet. 4. 2. and his living this spiritual life of Faith was extended even to the things of that life The life which I now live in the flesh is by the Faith of the Son of God Doct. 7. As Jesus Christ did give Himself a Ransom for the Elect See chap. 1. 4. so no worth in us no good which He expecteth from us or need which He stood in of us but only love in Him to us did move Him so to do He loved me and gave Himself for me 8. Though the full perswasion and assurance of Christ's special love unto and His dying for me in particular is not the very essence and being of saving Faith Eph. 1. 13. for saving Faith may be without it Isa. 50. 10. Yet it is a thing which may be had without extraordinary revelation the Spirit of God enabling the Believer to discern in himself those graces 1 Cor. 2. 12. which are set down as marks of His special love and favour in Scripture 1 Joh. 3. 14 18 19 21 24. and bearing witnesse with His Spirit that he is a childe of God Rom. 8. 16. and this assurance should be aimed at in the right method by all 2 Pet. 1. 10. for Paul speaking in the name of other Believers sheweth he had attained it Who loved me and gave Himself for me saith he 9. This full perswasion and assurance in its own nature is so far from making those who have it loose the reigns to wickednesse and security that upon the contrary it serveth as a strong incitement to make them mortifie sin and live that spiritual life of Faith which is here spoken of for it served for this use unto Paul I live by the Faith of the Son of God who loved me and gave Himself forme Vers. 21. I do not frustrate the grace of God for if rightebusnesse come by the Law then Christ is dead in vain HAving removed the objection the Apostle proceedeth to establish Justification by Faith and not by the Works of the Law by a second argument to this purpose If we be justified by the Law or works done in obedience to the Law Then those two absurdities would follow 1. God's free grace and favour should be rejected despised frustrated and made uselesse for the word signifieth all these and the reason of the consequence lyeth in this That if Justification be by Works Then it cannot be by Grace Rom. 11. 6. 2. Christ's death had been in vain without any necessary cause or reason if the Justification of finners could have been attained by Works or by any other mean Doct. 1. They who have attained unto the perswasion and full assurance of God's favour and love in Christ ought above all others to maintain the glory of His Grace and Mercy in saving of sinners freely not admitting of any thing whether in practice or opinion whether in themselves or so far as is possible in others which may incroach upon it obscure it or weaken the thoughts of the excellency of it in the minds of men for Paul who was perswaded of Christ's love ver 20. doth look upon this as his duty flowing from that assurance I do not frustrate the Grace of God saith he 2. The joyning of Works with Faith in the matter of Justification is a total excluding of God's Free-grace and favour from having any hand in this Work for Grace admitteth of no partner so that if Grace do not all it doth nothing if any thing be added to it that addition maketh Grace to be no Grace Rom. 4. 4. for the Apostle reasoning against those who would have made Works to share with God's Free-grace and favour in Justification sheweth his joyning with them in that opinion would be a total rejecting and making uselesse of God's Grace I do not frustrate the Grace of God 3. That the Apostle doth exclude in this dispute from having any influence in Justification the Works not only of the Ceremonial but also of the Moral Law appeareth from this That he opposeth the Merit of Christ's death to all Merit of our own whether by obedience to the one Law or to the other neither can any reason be given for which our meriting by obedience to the Ceremonial Law maketh Christ to have died in vain which is not applicabl to the Moral Law For if righteousness come by the Law then Christ died in vain 4. That he excludeth also not only the Works of the Moral Law which are performed by the natural and unregenerate man but also those which the Godly do perform by vertue of Faith drawing influence from Christ appeareth from this that the Apostle useth this argument taken from the uselesnesse of Christ's death not against the unconverted Jews who had not received the Gospel and so would easily have granted that Christ was dead in vain but against those who had received the Gospel and so would never have pleaded that any Works done by a natural man but those only which flow from the Grace of Christ could justifie a sinner and yet Paul reasoneth against those If righteousness come by the Law then Christ is dead in vain 5. That he doth exclude also all Works of ours whatsoever from being the meritorious cause of our Justification not only in whole and their alone without the Merit of Christ but also in part and joyntly with His Merit appeareth from the former ground that he is reasoning against professed Christians who doubtlesse did give Christ's Merit and Death some share at least in Justification else the absurdity which is deduced from their Doctrine by Paul should have had no weight with them as being no absurdity in their mind Then Christ is dead in vain 6. If there had been any other way possible in Heaven or Earth by which the Salvation of lost sinners could have been brought about but by the Death of Christ then Christ would not have died our disease was desperate as to any other cure for while he saith If righteousness come by the Law then Christ is dead in vain he affirmeth two things 1. That to suppose Christ hath died in vain or without cause is a great absurdity no wayes to be admitted of 2. If the Justification and Salvation of sinners could have been attained by Works or any other mean then His Death had been in vain and so that it were an absurd thing to suppose he would have died in that case CHAP. III. IN the first part of this Chapter the Apostle having sharply rebuked these Galatians for their defection ver 1. useth five other Arguments to prove that we are justified by Faith and not by Works First They had received the saving Graces of God's Spirit by hearing the Doctrine of Justification by Faith and not by Works ver 2.
22. 18. all Nations shall be blessed Fourthly The Blessings promised to Abraham's seed in the Covenant made by God with him were not only temporal carnal and appertaining to this life but heavenly and spiritual The former indeed were often inculcated upon the Ancient Church Deut. 28. 2 3 c. not as if these had been all or the main Blessings of the Covenant but as they were shadows only of things more heavenly Heb. 11. 14 15 16. for the Apostle explaineth one part at least of the Blessings promised to be Justification by Faith The Scripture foreseeing that God would justifie the Heathen by Faith saith In thee shall Nations be blessed Fifthly The man who is justified by Faith is a blessed man and there is no blessednesse under the Sun comparable unto this for a man to have his sin pardoned Psal. 32. 1. and the Righteousnesse of Christ imputed unto him and so to be placed in a state of favour with God for the Apostle expoundeth the Blessing promised by being justified The Scripture foreseeing that God would justifie the Heathen by Faith Sixthly This Promise made to Abraham containeth in it the summe of the Gospel to wit the glad tydings of all spiritual blessings and particularly of a free-gifted Righteousnesse purchased by Christ to be bestowed upon all who by Faith should be ingraffed in Christ and that the Gentiles should have accesse in the dayes of the Gospel to these Blessings among the rest for the Promise holdeth out all this and Paul calleth the revealing of this Promise the preaching of the Gospel The Scripture preached before the Gospel unto Abraham Seventhly The Gospel therefore is no new Doctrine but the same in substance with that which was taught to Abraham and to the Church under the Old Testament for saith he The Scripture preached before the Gospel unto Abraham Eightly Though the Gospel or glad tydings of Salvation was not unknown to the Ancient Church yet it was but a very small glimmering light which they had of it in comparison with what we do now enjoy all that Scripture recordeth Adam and the Patriarchs to have had of it was in that obscure Promise Gen. 3. 15. and all that Abraham had of it was in this Promise here mentioned which though it was much clearer than the former because the day-light of the Gospel under the New Testament was then drawing nearer yet it was far short in clearnesse and plainnesse of these Gospel-promises which we do now enjoy as Joh 3. 16. Scripture preached before the Gospel unto Abraham saying In thee shall all Nations be blessed Ninthly The blessing of Justification by Faith and of other spiritual favours promised to the Nations in Abraham was such as Abraham was not the author of it but a sharer in it with the rest of those to whom it was promised so he inferreth from the Blessing promised to Abraham That we are blessed with faithfull Abraham Doct. 5. Eminent Priviledges bestowed by God upon particular persons do not exempt them from walking to Heaven in the common path-way with others if so they look for it at all for Abraham though highly priviledged to be the father of Believers ver 7. in whom all Nations were to be blessed Gen. 12. 3. yet behoved to enjoy the Blessing not because of his own merit but freely and by Faith as well as others as is imported in the Epithet of Faithful given to Abraham We are blessed with faithful Abraham not with circumcised vertuous Abraham 6. God in bestowing of Blessings promised upon condition of Faith doth not so much look upon the greatnesse of Faith as the truth and sincerity of it for though every one who are of Faith believe not so strongly as Abraham did yet they are blessed with faithfull Abraham Vers. 10. For as many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to do them HEre is a third Argument to prove that we are justified by Faith and not by Works because they who seek to be justified by the works of the Law are under the curse of God and so not justified which he proveth because according to Scripture Deut. 27. 26. the Law pronounceth the curse upon every man who fulfilleth not the whole Law in every tittle or jot of it now he taketh it for granted that none fulfill the whole Law and so doth leave unto them to gather that the Law doth fasten the curse upon all who seek Justification by it Doct. 1. That Paul doth mean the Works not only of the Ceremonial Law but also of the Moral all alongs this dispute while he excludeth Works from being the cause of Justification appeareth from the Scripture here cited which is verified mainly in the Moral Law as it appeareth from these sins in particular against which the Levites were to denounce the curse all of them being transgressions of the Moral Law Deut. 27. 15 16 c. to the end For it is written Cursed is every one 2. Fallen man is so far from attaining to a state of favour with God and happinesse here or hereafter by any Works which he can do that when he hath done the utmost even of what his natural strength or renewed faculties of grace can reach if he seek to be justified by it he remaineth under God's curse and wrath notwithstanding of all for the Apostle affirmeth universally of all that are of the works of the Law that is who seek to be justified by works done in obedience to the Law for therein was the great controversie that they are under the curse 3. The cursed estate of man by nature through sin and misery together with that impossibility he lyeth under to be recovered from that wofull estate and to regain a state of favour with God by any work of righteousnesse which he doth is a thing known not by the discoursing of natural reason which being blind in the things of God cannot judge aright neither of its own misery nor of the way of recovery from it 1 Cor. 2. 14. The knowledge of those is borrowed from Scripture-light whose sentence alone is to be stood to in this matter hence Paul appealeth to Scripture for probation of what he hath herein affirmed For it is written saith he Cursed is every one 4. Every sin even the least as being a wrong done against God Iam. 2. 11. who is infinit in all His Attributes Job 11. 7 8 9. and a transgression of His holy and righteous Law 1 Joh. 3. 4. Rom. 7. 12. deserveth no lesse than that the curse of God should light upon the sinner under which curse is comprehended all the miseries of this life Lam. 3. 39. death it self Rom. 6. 23 and the pains of Hell for ever Mat. 25. 41 46 for so the Scripture cited affirmeth Cursed is every one that continueth not in all things that is
Ceremonies as they were pressed by the false Apostles or sought to be justified by their observing of them they by so doing had renounced Christ and all benefit to be had by Him for the word rendred Christ is become of no effect to you signifieth ye are made void of and separated from Christ and had fallen from the way and doctrine of Free-grace for Grace here seemeth to be taken for the doctrine of Grace as Tit. 2. 11. The reason of the consequence is that Grace and Works are not consistent in the justification of a sinner if the one have any hand in it the other hath none Rom. 11. 6. Doct. 1. Those sad consequences mentioned here and in the preceding verses do not strike against the observing of Circumcision simply and at all times and cases for even at this very time the observance thereof was tolerated to the weak Jews Rom. 14. 6. and to some of the stronger sort also as of a thing at that time indifferent to them for eschewing the offence of the weak Act. 16. 3. but as it was pressed by the false Apostles even as the cause of a mans Justification before God for to be circumcised and to be justified by the Law are equivalent phrases in the Apostle's meaning as is clear from ver 2 3. compared with this Whosoever of you are justified or seek to be justified by the Law 2. To make apostasie from Christ and the Gospel once received is of more dreadfull consequence than the not receiving of Him or not reaping any profit by Him at all for having spoken ver 2. of their receiving no advantage by Christ as one bad consequence of their being circumcised which was common to them with those who never professed the Name of Christ he doth here mention their apostasie from Christ and Grace as another bad consequence which he reserveth to the last place as being more formidible than any of the former Ye are become separate from Christ ye are fallen from Grace 3. The Apostle's consequence whereby he inferreth that they who seek Justification by Works are fallen from Grace doth no wayes prove that the truly Regenerate can really or totally fall from God's grace and favour for by Grace is meaned the doctrine of Grace Besides their falling from Grace is only conditional and suspended upon their seeking Justification by Works in which damnable error the truly Regenerate cannot finally at least persist Mat 24. -24. although for a time they may be overtaken with it Whosoever of you are justified by the Law ye are fallen from Grace Vers. 5. For we through the Spirit wait for the hope of righteousnesse by Faith HE addeth a fifth Reason to wit That Paul himself and other Jews who before their conversion to the Christian Faith were circumcised being now converted and taught by the holy Ghost did renounce all confidence in their own works or carnal priviledges whether Circumcision or any other and did look for Heaven called here Hope because it is the object of our hope as Tit. 2. 13. only by vertue of that righteousnesse of Jesus Christ which is laid hold upon by Faith Doct. 1. The riches of a Believer are not so much in possession as in expectation and hope We wait for the hope or for Heaven hoped for 2. None have right to Heaven here or shall enjoy it after this who are wholly unrighteous and destitute of all righteousnesse for it is called the hope of righteousnesse as being attained unto by the Righteous only and by vertue of their righteousnesse 3. No personal righteousnesse of our own doth entitle us to this blessed hope and heavenly inheritance Tit. 3. 5. but only the righteousnesse of Christ imputed to us Rom. 5. 19. and apprehended by Faith which therefore is called here Righteousnesse through Faith 4. It is only the inward efficacious teaching of God's Spirit which can sufficiently instruct us in the knowledge of this imputed righteousnesse by Faith and make us with security and confidence venture our eternal well-being and hope of Heaven upon it for saith he We through the Spirit or being taught by the Spirit of God do wait for the hope of righteousness 5. The experience and example of other exercised gracious Christians ought to be of great weight to incline our judgment and affections towards an assenting unto and imbracing of those Truths from which they have drawn spiritual consolation for Paul doth reason that they ought to receive the doctrine of Justification by Faith because he himself and other believing Jews did venture their salvation in that bottom For we wait for the hope of righteousnesse through Faith 6. The example of none though of never so much reputation in the Church is to be followed as an absolute rule but in so far only as their practice is approven by the Spirit of God speaking in Scripture Isa. 8. 20. for Paul to make his example a sufficient rule for them to follow sheweth he did nothing but as he was taught by the Spirit of God For we through the Spirit wait saith he Vers. 6. For in Jesus Christ neither Circumcision availeth any thing nor Uncircumcision but Faith which worketh by love HEre is his sixth Reason which militates not only against the observing of Circumcision and those other Levitical Ceremonies as a part of a mans righteousnesse before God but also against the necessity of observing them at all Because in Jesus Christ or in the state of the Church under the Gospel after Christ was manifested in the flesh neither the observing of these things nor the neglect of them did commend a man to God as acceptable service to Him the service which He now requireth being only a true lively Faith evidencing it self to be such by the fruits of a new life comprehended under the love of God and our neighbour Rom. 13. 8. Doct. 1. Though Circumcision and the rest of those Levitical Ceremonies were once enjoyned and accordingly to be practised as a necessary part of Worship Gen. 17. 10 11. so that the performance of them in the way required was service acceptable to God Gen. 8 20 21. and the neglect and contempt of them was in a high measure detestable Exod. 12. 19. Yet Christ being come in the flesh who was the substance of all those shadows Col. 2. 17. the command whereby they were enjoyned did cease they remaining for a season chiefly to the Jews and some of them also to the Gentiles Act. 15. 29. in their own nature indifferent so that the using or not using of them except in the case of eschewing scandal Rom. 14 21. and of bearing testimony to the doctrine of christian liberty Gal. 2. 3 4. did neither commend a man nor make him guilty before God for saith he In Jesus Christ neither Circumcision availeth any thing nor Uncircumcision 2. To impose the ty of a Command upon any thing as a necessary part of divine Worship wherein the Word hath left us free or
blessings according as He hath chosen us in Him 6. God did not choose or elect us because we were holy or because He did foresee we would be holy but that we might be holy so that neither fore-seen holinesse good-works nor fore-seen faith were the causes of Election but effects and fruits flowing from it for saith he God hath chosen us that we should be holy 7. God hath elected none to enjoy everlasting glory after this but such as He hath chosen to be holy here And therefore a man may safely and certainly conclude he hath been elected from all eternity if he be sanctified and renewed by the Spirit of holinesse in time and whatever assurance of Election is pretended unto by any who lead an unholy life it is but a strong delusion a vain presumption and no well-grounded perswasion for He hath chosen us as to Heaven and glory so also that we should be holy 8. This real and saving holinesse from which a man may conclude his own Election is joyned with an honest endeavour after such a conversation as is blamelesse and obnoxious unto no just reproof from men It is not only inward and in the heart but outward also and in the hand and tongue for saith he He hath chosen us that we should be holy and without blame to wit from men as the word is taken Luke 1. 6. 1 Tim. 3 2. Doct. 9. Where this real and saving holinesse the fruit of electing love is there will not only be a blamelesse conversation before men but also sincerity of heart before God which doth not imply perfection in holinesse for none should then be holy before Him in this life 1 King 8. 46 but ingenuity and singlenesse of spirit opposit to a double heart and hypocrisie even such ingenuity as a man dare appeal to God to judge of his honest endeavour after that in reality and in deed which he pretendeth unto in the wayes of God for those words before Him expresse such sincerity of heart See 2 King 20. 3. Psal. 18. 23. we should be holy before Him 10. Sound holinesse and sincerity of heart are most manifested in the duties of love to our neighbour flowing from our love to God for external duties of Religion may be diligently followed even by hypocrites Isa. 1. 11. And the inward substantial duties thereof are not so easily discerned neither by others nor yet by our selves as when they are accompanied with the painfull and conscientious practice of those duties which love to our neighbour doth enjoyn for therefore doth the Apostle give an instance of this holinesse in love rather than in any other duty And without blame before Him in love Vers. 5. Having predestinated us unto the adoption of children by Jesus Christ to Himself according to the good pleasure of His will IN this Verse the Apostle doth first expresse Gods eternal decree of Election formerly mentioned by another word to wit Predestination which setteth forth the same decree and purpose together with its eternity and extent not only to the end proposed by God but to the whole progresse of convenient means by which the end intended was infallibly to be brought about Secondly he further describeth this decree of Election and Predestination from another end which God designed to be brought about by it even the Adoption of children by Jesus Christ to be bestowed upon the Elect whereby is meaned not only that begun Adoption which Believers possesse here Joh. 1. 12. and whereby they have a right to the heavenly inheritance Rom. 8. 17. but also and mainly that compleat and perfect Adoption whereof the Elect shall partake hereafter even the actual possession of their glorious inheritance See the word so taken Rom. 8. 23. He describeth it also from the causes moving God to elect any or one more than another which are set down first more briefly to himself it is better rendred in himself whereby are excluded all causes moving God to this act without Himself Secondly more largely and expresly to wit God's absolute and soveraign will swayed with favour and goodwill towards those whom He did choose Doct. 1. God hath not only decreed to set forth the glory of His mercy by bestowing Heaven and Glory upon some of mankind Luke 12. 32. but in that same wise and eternal counsel of His He hath forecasten and accordingly decreed by what means and helps the person so elected may come to Heaven and shall undoubtedly obtain it And therefore none can warrantably expect that this decree of Predestination will bring them to Salvation if they live in the prophane neglect and contempt of those means which do lead unto it for the force and usual acception of the word predestinated is extended to the means aswell as to the end Having predestinated us 2. No not the Elect themselves are children to God by nature they are not born sons but made to be sons by grace and adoption who before were heirs of hell and children of wrath Eph. 2. -3. for a childe by adoption is opposed to a childe by nature men are not said to adopt their own children but strangers Exodus 2. 10. Now God hath predestinated the Elect unto the adoption of children 3. God is graciously pleased in time not only to call and justifie those whom he did choose for Himself before all time Rom. 8. 30. but also to make them partakers of the grace of adoption whereby a further dignity is put upon them than formerly was even that being already drawn out of nature to grace in their effectual calling and reconciled to God in their justification they are now advanced to the dignity of sons and children to the most High and have a right to all the priviledges of sons as the Spirit of Adoption whereby they cry Abba Father Rom. 8. 15. fatherly pity from God under their infirmities Psal. 103. 13. protection from the rage of enemies Prov. 14. 26. provision and furniture for their straits and necessities Mat. 6. 30 32. necessary chastisment from God as their Father Heb. 12. 6. and a right to the inheritance of life eternal Heb. 1. 14. not only as they are friends with God and clothed with a perfect righteousnesse which they have by justification but as God's own sons and heirs which inheritance being once possessed their adoption which is now but begun shall be full and compleat Rom. 8. 23. for saith the Apostle He hath predestinated us unto the adoption of children 4. Besides those other differences which are betwixt God's adopting of the Elect to be His own Children and one man's adopting of another to be his son and heir this is one Men do adopt children because they have none of their own but God doth not adopt the Elect from any such indigence or want as having a natural Son of His own even Jesus Christ the only begotten of the Father for the Apostle having spoken of the Adoption of the Elect doth presently make mention of
Jesus Christ the Son of God by nature Unto the adoption of children by Jesus Christ. 5. That any of those who are children of wrath by nature are advanced to that excellent dignity of being Children by adoption to the most High and of enjoying all the fore-mentioned priviledges of children it is through Jesus Christ the Mediator in so far as He having purchased Heaven the inheritance of children by His own merit He hath absolute right and title unto it to bestow it upon whom He pleaseth Mat. 28. 18. And having united the Elect by faith unto Himself and thereby given them a right and interest in Himself they not only become the sons of God Joh. 1. 12. but are made heirs and co-heirs with Christ Rom. 8. 17. and so do enjoy a right to the heavenly inheritance through Him for saith he having predestinated us unto the adoption of children by Jesus Christ. 6. As God hath in His eternal decree of Election firmly resolved and determined to bestow this high priviledge of Adoption upon the Elect both begun Adoption here and compleat Adoption or the actual installing of them in Glory hereafter and by consequence did decree to give them saving Faith also seing Adoption floweth from it and dependeth upon it Joh. 1. 12. So whomsoever He hath decreed to lift up to this high dignity of sons He hath decreed also to renew their nature and to make them holy that so their carriage may be suitable to their state and priviledges for saith Paul ver 4. He hath chosen us that we should be holy and here having predestinated us unto the adoption of children 7. All was in God Himself and nothing without Himself which moved Him to elect and choose those whom He did set His love upon so that neither fore-seen works or the right use of natural parts Eph. 2. 10. nor fore-seen faith Act. 13. 48. nor yet the merit of Christ 1 Joh. 4. 9. nor outward respects such as nobility wisdom riches 1 Cor. 1. 26. yea nothing present or to come in heaven or earth did move Him to choose any or one more than another for saith he God predestinated us in Himself whereby are excluded all causes moving God to this act without Himself 8. God hath absolute power and soveraign right to dispose as He will of all His creatures even of reasonable creatures and this not only in their temporary but also in their eternal concernments which soveraign will of His is the supream sinlesse cause why God did elect some to glory yea and why He did passe by others Rom. 9. 18. for the Apostle condescending upon the reason why God did design some for grace here and glory hereafter doth pitch upon this soveraign will of His According to the good pleasure of His will 9. The Lord God hath sweetly tempered His absolute dominion and soveraign will with rich favour and condescendency towards those whom He did elect His will to them was good-pleasure and good-will In so far as when He might have fitted them for destruction as He did the reprobate Rom. 9. 22. or never have given them a being or but the being of beasts to be annihilated after death or have drawn out their life to all eternity upon earth allowing them some tolerable contentment there every one whereof would have been a favor being compared with the state of damned reprobates yet His good-will hath beeâ— a better will to them whereby He hath decreed to give unto them a rational being with a short Lease of a miserable life here and endlesse joys and pleasures at His right hand for evermore 1 Thess. 4. 17. for saith the Apostle He hath predestinated us not simply according to His will but according to the good pleasure of His will Vers. 5 To the praise of the glory of His Grace wherein He hath made us accepted in the Beloved THe Apostle having already described the decree of Election from two of those ends which God proposed unto Himself to be brought about by it to wit the sanctification ver 4. and glorification of the Elect ver 5. doth here in further pursuance of the former scope mentioned upon ver 3. first further describe this decree from a third and supream end which God therein designed most which is That as His grace or freedom of His love toward the Elect is glorious and praise-worthy in it self and therefore called the glory of His Grace or His glorious Grace according to the custom of the Hebrew language So it might be acknowledged to be such and set forth as such especially by the Elect themselves And secondly That he may clear how deservedly this Grace ought to be praised having already showen that it was the fountain-cause of our Election before time ver 5. he doth now declare that this same grace and good-will in God is the only cause why God doth in time manifest that His eternal love in the effects thereof by making the Elect lovely and fit to be accepted of by God as fâ—iends through Jesus Christ the beloved and by accepting them both in their persons and actions and being reconciled to them accordingly for the word signifieth both to make accepted and to accept Doct. 1. That grace free-favour and good-will which God doth manifest in saving of lost sinners is altogether glorious as having many and singular excellencies in it It is an ancient grace ver 4. most free Hos. 14. 4. omnipotent Joh. 12. 32. and a most liberal grace Psal. 84. 11. and therefore a grace so glorious that no created understanding can conceive much lesse tongue can expresse those marvellous ravishing and transcendent excellencies which are in it Eph. 3. 19. for he calleth it the glory of his grace or his glorious grace 2. It is the duty of all the Elect to praise admire and highly to esteem of this glorious grace and to testifie this their high esteem of it both by word and work in the whole strain of their life and conversation This grace being so glorious and praise-worthy in it self so rich and beneficial towards us and this duty of praise being all which we can bestow Psal. 116. 12 13. and God doth call for from us in way of thankfulnesse for this His glorious grace Psal. 50. 15. for seing God in Election did propound to Himself the up-stirring of the Elect to praise the glory of his grace it must needs be their duty to praise it 3. This eternal decree of Election and Predestination is so contrived that when it is made known matter of praise to God's glorious grace is abundantly manifested in it for its rise is of grace preventing all actual or fore-seen worth in those who are elected See ver 4. doct 6. and all the midses whereby the execution of this decree is carried-on to its utmost period are also of grace See ver 5. doct 1. So that all-alongs it breatheth grace and nothing but grace for He did choose us to the praise of the
should in that case be given unto us for the vertue and worth of somewhat which is ours for Paul affirmeth that works even good works which we are created unto in Christ Jesus ver 10. are excluded from having any causall influence upon salvation lest any man should boast implying if works were not excluded man should have ground of boasting See Rom. 3. 27. Vers. 10. For we are His workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them LEst the Apostle by commending grace and excluding works from being the cause of their salvation should have seemed to justle out works and an holy life as altogether unnecessary Therefore in this verse he sheweth that the study of good works is of absolute necessity required in those who are to be saved because all such whether Jew or Gentile for he speaketh in the first person including himself and the believing Jews are Gods workmanship that is renewed and made over again by Gods createing power through the interveening mediation of Christ Jesus and this of purpose that they may make conscience of good works yea and further God who had predestinated them to heaven had also decreed and prepared good works for them as the way wherein they behoved of necessity to walk in their journey to heaven which as it proveth the undeniable necessity of good works so it also confirmeth that they neither were nor could be saved by works because the power whereby they did good works did follow upon their regeneration and was given them freely by God As also God had prepared good works that they should walk towards heaven in them but not to merit heaven by them Doct. 1. Believers are Gods workmanship not only by naturall creation but supernaturall renovation they are not only once made but made over again not by having the substance of their soul and naturall powers thereof destroyed and new ones substantially different from those substituted in their place but by having the vitious qualities which were in those subdued and weakened and contrary graces and vertues implanted in their stead Eph. 4. 22 23 24. for saith Paul we are His workmanship the word signifieth a thing of His making whereby he meaneth not Gods first making of them as men but His making of them over again as renewed men which appeareth from what followeth His creating them in Christ and unto good works 2. As the making of sinners over again and new creatures is only Gods work So the power whereby He so maketh us is no lesse than creating power much like unto that power whereby in the beginning He made some things of nothing and some things of pre-existing matter but such as was wholly unfit and indisposed for those things to be made of it Gen. 2. 7. 22. considering that in this great and mighty work of God He maketh those who were wholly indisposed to good and averse from it Psal. 81. 11. yea perverse resisters of all motions towards that which is godly and holy Job 21. 14. to be true lovers of it and walkers in its for this much is implyed while he saith we are His workmanship created c. 3. Christ behoved to strike in as Mediator betwixt God and us before we could be made this new workmanship the life which we have by this new creation being purchased by His death 1 Joh. 4. 9. and applied unto us by His power after He is now arisen from death Act. 5. 31. The furniture whereupon the actions of this life are performed coming also from Him Joh 15. -5. for saith he we are His workmanship created in Christ Jesus 4. Believers are made new creatures not to live idlely or to work wickedly but that they may in the whole course of their life make conscience of good works which are not only works of charity or duties of immediate worship but every duty whether of worship Act. 10. -2. or of our callings Act. 9. 36. 39. whether to God or man or to our selves Tit. 2. 12. which is warranted in the Word as lawfull or commanded as necessary Mic. 6. 8. gone about by a man regenerate and in Christ Mat. 7. 17 18. by vertue of influence from the Spirit of Christ Phil. 2. 13. for Gods glory as the main end of the worker 1 Cor. 10. 31. and with due respect had to all necessary circumstances Psal. 1 -3 every duty of that kind so gone about is a good work which Paul saith they were created unto in Christ Jesus even unto good works 5. Though many actions of unregenerate men are materially good and very usefull both for themselves and others Rom. 2. 14. yet no unregenerate man can do any work which is spiritually good and acceptable to God even their good works are but shining sins as being destitute of a great part of these necessary requisites unto a good work mentioned in the former Doctrine for Paul sheweth that a man must be a new creature and Gods workmanship before he can do a good work for we are saith he Gods workmanship created in Christ Jesus unto good works 6. Though good works be not necessary to merit or purchase salvation yet are they necessary unto those who are justified and saved in severall respects not only as they are the necessary fruit and end of regeneration and as they are the way which leadeth to heaven their necessity in both which respects is grounded upon the present Scripture but they are necessary also as evidences of our right to salvation 1 Joh. 3. 14. as a guard to preserve peace with our own consciences 2 Cor. 1. 12. as evidences of our thankfulnesse to God and Christ who hath freely saved us 1 Pet. 2. 9. and for the edification of others Matth. 5. 16. for the Apostle's scope is to prove that as we are not saved by works so that good works are necessary in other respects We are created unto good works which He hath fore-ordained that we should walk in them 7. Christians are like unto those who walk in a journey from one place unto another through a streight and beaten way which lyeth betwixt in so far as they advance from sin Ezek. 18. 31. to heaven Phil. 3. 14. in the way of holinesse and good works for the word rendered to walk whereby he expresseth what should be the daily exercise of a renewed man is a metaphore taken from those who travell in a journey and he maketh the way wherein they walk to be good works which God hath before ordained that we should walk in them 8. The Lord hath prepared and made ready good works as a beaten path wherein His renewed people may walk without any discourageing or perplexing difficulty in so far as He not only hath ordained in His eternall and unchangeable decree that they shall make conscience of good works which seemeth to be mainly meaned by His fore-ordaining of good works here spoken of but He doth also hold forth