A09376:1412
A cloud of faithful witnesses, leading to the heavenly Canaan, or, A commentary upon…A cloud of faithfull witnesses, leading to the heauenly Canaan, or, A commentarie vpon…
A cloud of faithful witnesses, leading to the heavenly Canaan, or, A commentary upon the 11 chapter to the Hebrews preached in Cambridge by that godly, and judicious divine, M. William Perkins ; long expected and desired, and therefore published at the request of his executors, by Will. Crashawe and Tho. Pierson, preachers of Gods Word, who heard him preach it, and wrote it from his mouth.A cloud of faithfull witnesses, leading to the heauenly Canaan, or, A commentarie vpon the 11 chapter to the Hebrewes preached in Cambridge by that godly, and iudicious divine, M. William Perkins ; long expected and desired, and therefore published at the request of his executours, by Will. Crashawe and Tho. Pierson, preachers of Gods Word, who heard him preach it, and wrote it from his mouth.
London: printed by Humphrey Lownes for Leo. Greene, 1607London: printed by Humfrey Lownes for Leo. Greene, 1607
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Question. But why doth the holy Ghost call everlasting life, a reward? Answer. It is not so called, because Moses did procure it, and deserve it at Gods hand by the dignity of his works in suffering: for sure no man can merit any thing at Gods hands. The case is plain: For, Christ as he is man (consider his manhood a-part from his Godhead) could not merit any thing at Gods hands: for, he that would merit of God by any work, must do three things: 1. He must do the work of himself, and by himself; for if he do it by another, the other meriteth, and must have the reward and praise of the work. Secondly, he must do it of mere good will, and not of duty: for that which is of duty, cannot merit because a man is bound to do it. 3. The work done to merit, must ⟨p. 418⟩be of that price and dignity, that it may be proportionable to life everlasting, which is the reward. Now, though Christ as he is man, be above all men & all Angels in grace and dignity: yet consider his manhood a-part from his Godhead, and he could not do a work with these three properties. For first, the works done of the manhood were not done of it self, but from that fullness of the spirit wherewith he was endued. Secondly, Christ as man is a creature: and so considered, his works are of duty to the Creator, and so cannot merit. Thirdly, Christs works as man simply considered are finite; and so could not merit infinite glory.
Question. But why doth the holy Ghost call euerlasting life, a reward? Answere. It is not so called, because Moses did procure it, and deserue it at Gods hand by the dignitie of his workes in suffering: for sure no man can merit any thing at Gods hands. The case is plaine: For, Christ as hee is man (consider his manhoode a-part from his Godhead) could not merit any thing at Gods hands: for, he that would merit of God by any worke, must doe three things: 1. He must doe the worke of himselfe, and by himselfe; for if hee doe it by another, the other meriteth, and must haue the reward and praise of the worke. Secondly, hee must doe it of meere good will, and not of dutie: for that which is of duty, cannot merit because a man is bound to doe it. 3. The worke done to merit, must ⟨p. 418⟩be of that price and dignity, that it may be proportionable to life euerlasting, which is the reward. Now, though Christ as he is man, be aboue all men & all Angels in grace and dignity: yet consider his manhoode a-part from his Godhead, and hee could not doe a worke with these three properties. For first, the workes done of the manhoode were not done of it selfe, but from that fulnesse of the spirit wherewith hee was endued. Secondly, Christ as man is a creature: and so considered, his workes are of duty to the Creator, and so cannot merit. Thirdly, Christs workes as man simply considered are finite; and so could not merit infinite glory.