A34689:4557
A practical commentary, or an exposition with observations, reasons, and uses upon the first…A practicall commentary, or an exposition with observations, reasons, and vses upon the first…
A practical commentary, or an exposition with observations, reasons, and uses upon the first Epistle general of John by ... John Cotton ...A practicall commentary, or an exposition with observations, reasons, and vses upon the first Epistle generall of John by ... John Cotton ...
London: printed by M.S. for Thomas Parkhurst, 1658
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.
4. In all merit it is requisite that there should be something proportionable betwixt the work and the reward, now what proportion is there between natural life and spiritual, and betwixt our life of grace, and the life of glory? Our sufferings, which are the highest part of our obedience, they are not worthy to be compared to the eternal weight of glory; indeed they work for […] a plentiful recompense of reward, 2 Cor. 4.17. But this is through the free gift of God.
4. In all merit it is requisite that there should be something proportionable betwixt the work and the reward, now what proportion is there between naturall life and spirituall, and betwixt our life of grace, and the life of glory? Our sufferings, which are the highest part of our obedience, they are not worthy to be compared to the eternall weight of glory; indeed they work for 〈…〉 a plentifull recompence of reward, 2 Cor. 4.17. But this is through the free gift of God.
Use 1. For reproof of Popish merit, if eternal life be the free gift of God, then the life of grace is not given us of merit, ex congru•, not this life of glory ex condigno; if it be gift, then sure we pay no answerable price for it; there is no purchase on our part, but a gift on Gods part. I would know whither this natural life was given us of merit; who d•re say, •e hath merited to be a man, rather then a Beast, of a Serpent, or a Toad, and how then can we say our eternal life is of merit? Doth not every Christian freely confess at his first conversion, that if God should utterly cast him off, and never show him mercy, just and righteous should his proceedings be? And how dare any appear that dare claim grace and glory of merit? In the continuance of his faithful obedience, who dare claim the least mercy ex condigno, how much less eternal life? Whereas è contra, Gods servants do not think God beholding to them for their service, but they never think themselves more engaged and beholding to God, then when he enables them to most service, they say with David, Who are we that we should be able to offer thus willingly,