life How many incredulous yea opposites to faith hath he by his word brought to the obedience of the faith His hand is not shortned it is ever true of him He can quicken the dead and still by his word give being to things that erst had no subsistence This may serve to direct us in use of these marvellous effects of Gods power for stablishing of faith And of the first member of this Chapter thus far The second followeth from the 18th verse to the 23. VERS 18. Who against hope believed in hope that he might become the father of many nations according to that which was spoken so shall thy seed be IN this verse and the four that follow the Apostle digresseth a little from his principall conclusion to a commendation of Abrahams faith The scope whereof seems this To prescribe us a form of Believing and to direct us a course for the establishing of our faith required of us to justification both which we may learn from the example of Abraham the father and pattern of Believers The specialties commendable in Abrahams faith expressed in this verse are two 1. His courage 2. His prudence in Believing His courage in that against hope he believed in hope Sense Against hope in hope How reconcile we Against hope which naturall course could afford In hope by meditation of Gods power and truth conceived He had promise to be father not of children onely but of whole nations the course of nature contradicted it His body dead and unfit for generation with Sarah besides her wonted barrenness it ceased to be after the manner of women so that in respect of means naturall causes there were many of despairing none of hope yet believed he the promise in the largest extent knowing that Gods power transcends nature Observ From whose example we learn in the midst of despair still to hope where we have Gods promise for our warrant Besides Abrahams example we have like practice in Job a mirrour not of patience onely but of faith Who would rest on him for life whom he feels wounding even to Death Yet Though he kill me saith Job I will trust in him Job 13.15 To their practice let us add the consideration of defects in this kind severely punished in Moses Num. 11.13 20 21 22. The incredulous Prince 2 King 7.1 2 17. Zachary Luke 1.18 20 22. In a word In Believing there are four degrees one more excellent then another 1. That which is exercised in sufficiency of means 2. Where the means are weak and improportionate to the promise 3. In the want of means 4. Where are means strongly opposing the accomplishment of the promise this the highest degree of faith so commendable in Abraham Vse Brethren we all profess our selves the sonnes and daughters of Abraham Gal. 3.29 His children we are if we walk in the steps of his faith Iohn 8.39 and labour therein to resemble Let us be exhorted not onely in believing but in the very measure of faith to hold correspondence above hope yea against hope to believe in hope above sense yea against sense to believe what the Lord hath promised There fall out times with Gods children when if we shall make sense or naturall causes the measure of faith a thousand to one but we are swallowed up of despair The Lord sometimes writes bitter things against us and makes us possess the sinnes of our youth seems to surcharge Conscience with imputation of those sinnes the pardon whereof he commands us to believe What shall a poor soul do in this case to keep it self to the task of faith Surely what thou feelest God to impute believe he will pardon to thy repentance for so runs the promise There are times when we may feel decayes of grace and declinings in obedience yet sith it is his promise to give perseverence without interruption believe thou shalt stand even while thou thinkest thou art falling c. Helps to stablish faith in this kind are these 1. To rest on the naked promise of God 2. Consideration of the transcendency of Gods power able to work without above yea against nature Ephes 3.20 to do as * Paul speaks exceeding abundantly above all that we can ask or think 3. Observation of the Lords dealing with others or our selves accomplishing his promises beyond all expectation The second commendable specialty in Abrahams faith here mentioned is his prudence in believing according to that which was spoken Observ Whence learn we That the rule and measure of a wise mans faith is the word of God so that all the Lord speaks must be believed onely what he speaks must be believed And in this generall we and Papists accord The rule and object of Christian faith is Veritas prima and the adaequatum objectum of faith is the Word of God But that word say they is of two sorts Scriptum Traditum Written and Traditionary Both these together make us a perfect rule of faith Scripture without Tradition is regula but partialis Bellarm. de verb. Dei non scripto lib. 4. cap. 12. That which is taught for Gods truth in our Church is this That the Scripture contains doctrine and direction all-sufficient for faith and practice necessary to salvation so that there is no more to be believed or done upon pain of damnation then what is contained in the written word of God For explanation the contents of Scripture we conceive to be not only what is here immediately and in express terms taught but all whatsoever may thence be diduced by just and necessary consequence out of generalls causes equalls c. Our arguments are these 2 Tim. 3.14.15 The Scriptures saith Paul to Timothy are able to make thee wise to salvation to make the man of God perfect throughly furnished unto every good work Afford they us wisdome sufficient to salvation Bellarm. lib. 4. cap. 11. ubi supra therefore they contain doctrine sufficient for faith and practice And that there may be no place for that idle evasion of our adversaries limitting the sufficiency of written doctrine to what is necessary for Laiques Both Timothy was a Bishop and him they they were able to make wise to salvation and generally saith the Apostle they completely furnish the man of God that is the Minister to every good work of his calling Our Second argument is this The written rule of practice we are sure is perfect both for that the Lord gives so strait charge to add nothing thereto Deut. 4.2 Prov. 30.6 Rev. 22.18 and because there cannot the duty be named which the Law of God prescribeth not nor the sin thought of which it forbids not May we think to evade this testimony with that Nicety of Bellarmine add not by depraving the sense nay as appears by the Lords own often reproof of doctrins of men in matter of his worship Isai 29.13 and his heavy judgments on those that altered but circumstances of his prescripts Levit. 10. additions as well
perseverâsse quod acceperat ut nasceretur Isaac Observ The difficulties thus rid let us now see what we may observe for our further profit Where first offers it self that distinction of faith according to the divers degrees and measures thereof in believers There is weak faith and strong faith there are men of no faith as infidels men of weak faith as novices men strong in faith as was Abraham Matt. 14.31 O thou of little faith saith Christ to Peter Matth. 15.28 O woman great is thy faith saith our Saviour to the Canaanitish woman Christ found not so great faith in Israel as in the Centurion some in Israel not so great as in an alien The greatness or smalness of faith is three wayes considered 1. In respect of the things to be believed so it is more or less according as things believed are more or lesse in number 2. According as things believed are more or less distinctly conceived the more implicite faith is the less it is the more explicite the greater 3. According as the assent to things believed is more or less firm more or less free from doubting and in this last sense we must conceive the Apostle Abraham strong in faith because he doubts not of the promise Questions here offering themselves are these First whether weak faith have in it justifying virtue or Whether a man weakly believing have title to justification according to the Covenant Answ Weak faith if true gives title to justification our Saviour speaking of faith miraculous saith The least degree of it even the grain of mustard seed Luke 17.6 is available to miracles even of greatest nature it holds proportionally of faith justifying to the uses whereto it serves the least measure is of force to justification 2. Add hereunto that it is not the greatness of faith that justifieth Faith as it is a virtue or gift in us hath not justifying virtue but as it apprehends the righteousness of Christ whereby we are justified which apprehension may be as true in him that believes weakly as in him whose faith is more firm 3. It is not to be forgotten that as the defects of other gifts and parts of obedience are covered with Christs perfection so that they hinder not justification so is also the imperfection of faith Secondly it may be demanded How we may discern our faith to be true while it is weak Answ It is true if 1. It strive against doubting and infidelitie 2. If it be carefull to get strength by means that God hath sanctified Luc. 17.5 Mar. 9.24 3. If that weak perswasion we have of Gods love and pardon of our sins breed care to purifie our hearts and to please God Act. 15.9 The next point in the text is the signes of strength in Abrahams faith two in number First this That he considered not the opposition in course of nature made against the promise 2. That he doubted not of the promise nor debated the matter how it could have accomplishment For the first Whether we consider it as a signe or as a means of Abrahams firmness in believing is not much materiall It is no small signe of stable faith to passe by notice of things that oppose Gods promise and a great means to stablish faith the withdrawing of our minds from beholding the things that may hinder the accomplishment of Gods promise This once is clear that the first step to incredulity is the loosing of our thoughts to rove towards things opposing Gods promise and demitting our minds to behold the impediments of second causes Thus fell Zachary incredulously to question the promise of God whiles he considered his own and his wife 's old age disabled as he thought for procreation Luc. 1.18 Thus Sarah in like sort Gen. 18.12 thus Moses Num. 11.21 Thus Gods children at this day Their sins great therefore not capable of pardon Corruptions strong and settled by evil custome therefore not possible to be mortified Grace small temptations many and violent therefore perseverance impossible Vse It is our wisdome and will be our comfort in this particular to hold semblance with Abraham where we have Gods promise seem it never so incredible rest in it and that thou mayest so do beware how thou give way to flesh and bloud drawing down thy thoughts to the course of nature To many yea most of the promises made to us in Christ gainsaying we shall find in nature reasons of believing onely in the power truth and goodness of God and in the merit and obedience of Christ the ratifier of the promises 2. Cor. 1.20 The second signe of Abrahams strength in faith is That he doubted not of the promise where also the generall cause of doubting is expressed that is unbelief Touching the sense see the former explanation The points we have here observable 1. A difference betwixt faithlesness and doubtfulness such as is betwixt the Cause and the Effect Not every one that doubts is faithless though doubting argue some measure of unbelief A man merely faithless denies all assent to truth propounded in doubtfulness is some assent though not without fear that the contrary may be true I observe it the rather respecting the weakness of some amongst Gods Children that perplexed with doubtings pass censure of meer faithlesness upon themselves Saith our Saviour to Peter doubting * Mat. 14.31 oh thou of little faith wherefore didst thou doubt Doubtings argues weakness of faith not a nullity of believing A Second point observable is the fountain of doubtfulness and that is unbelief doubting is a fruit of unbelief so far as we are doubtfull so far are we faithless from faith proceeds nothing but certainty wavering therefore issues from want of faith If any demand whether such as doubt may be presumed to have faith Answ Doubtfulness though it agree not to the nature of faith yet may meet with faith in the same subject Why not as well as other corruption with grace Flesh with spirit knowledg with ignorance rebellion with obedience hard-heartedness with remorsefulness c. So hath God tempted all gifts of the spirit in us that their contraries are abated not abolished Whence issue in Gods Children acts not of grace only but of corruption also yea in the same act of Gods Saints a spice of corruption as well as a rellish of grace see Rom. 7.23 Gal. 5.17 And as the argument is ill there is some rebellion therefore no inclination to obedience some corruption therefore no grace so as ill followes it there is some doubtfulnes therefore no faith But though this be true yet doubtfulness hath no other fountain then unbelief And it serves first to shew the vain contentment and self-pleasing many through misprision conceive from their doubtings even hence concluding the sincerity of faith from the sense of doubtings Their errour I would gladly reform and it springs from hence We say truly it is presumption not faith that 's never encountred with doubtings and they have no faith
was fully assured 2. The matter subject of his perswasion or the Proposition to which Abraham thus fully assented That what God had promised he was able to perform where we may also conceive to be implyed the grounds of Abrahams so firm believing The promise and power of God Observ From the First we observe That faith in her strength Beza Paraeus ad loc Calvin Instit and perfection hath firmness yea fulness of assurance others otherwise conceive the note and thus collect That fulness of perswasion is of the nature and essence of Faith That none of Gods children erre to their discomfort thinking they have no truth of believing because they want fulness of perswasion thus much understand That in exact defining the custome is to consider virtues c. Abstractly from their subjects 2. In such abstraction to express their nature in terms importing their greatest excellency and perfection 3. Virtues morall and Theologicall they describe not as they are in our practice but as they ought to be by Gods prescript What now if faith in us be doubtfull yet in it self and according to its own nature it is a full perswasion What though in the disposition and beginnings it be wavering yet in the excellency and perfection it is of infallible certainty What if our practice of faith be weak yet God requires perfection of it and our striving must be to perfection prescribed Vse Thus let us use it As an occasion to humble our selves for our doubtings Augustin Epist 29. ad Hieron for that which Augustine saith of charity is as true of faith profectò illud quod minus est quà m debt ex vitio est yet thus much withall Let us not so far deject our selves as to think we have no truth of faith because we want perfection and fulness of assurance yet may faith be in truth where that measure is not attained See Annot. ad vers 20. as the truth of humane nature in an infant wanting the strength of grown men The matter of Abrahams perswasion followeth That what he had promised he was able also to perform The points observable are 1. That faith even justifying is an assent rather then affiance having for his object terminum complexum whereof see Annot. ad vers 3. 2. Take notice of two speciall grounds for faith to rest on the promise and power of God both joyntly considered establish faith sever either from other thou makest faith either phantasticall or wavering Hereof see Annot. ad ver 17. VERS 22. And therefore it was imputed to him for righteousness THe fruit of Abrahams faith is here expressed that is his justification The depravations of this Scripture by Adversaries are many Let us briefly take view of them The first is from the illation Therefore it was imputed c. Hence they collect that faith avails to justification virtuously and by way of merit Man is justified by faith not because it apprehends the promise but because it obteins remission of sinns suo quodam modo etiam mereatur how infer they the conclusion out of this Scripture The Apostle in this place saith Bellarmine Bellar. de just lib. 1. cap. 17. sets down the cause why Abrahams faith was reputed justice to wit because by believing he gave glory to God therefore for the merit of that faith he justified Abraham Where first let us weigh how they utterly crosse the intention of the Apostle in his whole discourse which is to exclude all merits of men from justification can we imagine he excludes the merit of other works to substitute the merit of faith 2. Besides that it is easily observable that the Apostle maintains a continuall opposition betwixt faith and merit as ver 4. To their argument thus we answer That the Apostles illation indeed implyes a sequel of justification upon the performance of faith yet none such as is caused by the merit and excellency of the gifs or work of faith above other works and this is that deceives them that they can conceive no connexion betwixt our offices and Gods benefits but what the worth and merit of our performances causeth Know we therefore 1. That there is an infallible connexion betwixt faith and justification so that every one believing is without faith justified But 2. If the reason of this connexion be demanded it is apparently Gods covenant and promise therefore shall every believer receive remission of sins because so runs the promise in the covenant of grace Believe and thy sins shall be forgiven August de verb. Apost Serm. 16. Augustines speech for the generall let be remembred Debitor factus est Deus non aliquid à nobis accipiendo sed quod ei placuit promittendo Abraham believed and was therefore justified the cause if we seek is the promise of God not the worth of his faith which 1. Is a duty 2. Gods gift 3. In us imperfect And if Abrahams faith were the meritorious cause of his justification I demand whether as faith or as such faith that is whether in respect that he believed or in respect that he believed in this full measure was he justified If in respect of his measure then methinks it will follow that only such measure of faith sufficeth to justification so the disciples of Christ so doubtfull and wavering in many main articles till after Christs ascension must be reputed for that time unjustified if faith simply in what measure soever then can it not be meritorious sith in the beginnings it is so ful of imperfection Thus I conclude Faith is an antecedent no cause properly of justification justification a consequent of believing no effect issuing out of the virtue and merit of faith Trelcat Instit de justific the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore notes not the cause of the consequent but of the sequel or consequence saith a learned Divine Their second collection is this Rhemens ad loc That faith justifying is a generall faith whereby we assent to the truth of Gods speeches in generall Bellarm. de justif lib. 1. cap. 11. and no such speciall faith or affiance as Protestants require to justification Their reason The faith whereby Abraham was justified was no other then this A general perswasion of Gods faithfulness and power at large Ergò Answ The question hath been largely handled ad vers 3. whither I refer the Reader To their argument thus I answer their antecedent is untrue Abrahams faith was not of Gods truth and power in generall onely but of both applyed to the particular promised From these generals he concluded the particular touching the seed in whom all nations should be blessed In his believing and the matter of it we must conceive something propounded and considered as a conclusion somthing as an argument or premisses inferring the conclusion to both which Abraham assented To the conclusion by virtue of the premisses The conclusion was particular I shall have a seed in whom all
was imputed to righteousness True saith Bellarmine Abraham was now regenerate and had done many good works of faith and yet the Apostle when he saith he was justified by faith and not by works rejects not his works done in faith from power of justifing but those only which he might have done not of faith For even they who have faith work sometimes not of faith as when they sin or do works meerly Morall without relation to God In a word the Apostle speaketh conditionally and according to their opinion which ascribed righteousness to their own strength Answ Now what is to be willfully blind if this be not was it ever heard of that a man should be justified by works not which he had done but which he might have done or think we the Saints of God to whom he wrought or the Iews that perhaps disturbed them were ever so shameless as to ascribe justice to works finfull or meerly Morall such as heathens performed It s apparent that the Apostle fits answer to Iewish objections who urged works of law written for matter of justification yea in likelihood works done in grace for whereto else comes in the example of Abraham so worthy a Saint of God Certes if of works meerly naturall there had been question example of Abimelech or Socrates or Aristides had been as pertinent to the purpose Lastly say others the Apostle speaks not de justificatione Pii but Impii not of that justification whereby a man of a righteous man is made more righteous but he speaks of justifiing a wicked man which is done by faith Answ Concerning this distinction see Annotat. in Chap. 3. But it is their opinion that he speaks of the first justification only surely Sasbout confesseth that the testimony out of Genesis treats only De augmento Iustitiae non de justificatione Impii And that is apparent to every confiderate Reader This mist of cavills thus dispelled let us now resume the Apostles conclusion and lay it for a ground that Abraham was not justified by any works of any law in any state by him performed Use Hear this now yee justitiaries that dare obtrude your menstruous merits to Godsjustice and for them claim righteousness at his judgment seat Behold Abraham that mirrout of good works as well as of faith yet stript of all right and claim to righteousness by any his obedience and dare any of his children challenge more at God hands then Abraham the pattern of justification Bring to the ballance your voluntary poverty building of temples pilgrimage vvorks of mercy or if there be any vvork that you think more glorious and see if they be not found lighter then vanity it self to those of Abraham that one vvork of obedience in offering his Son Isaac upon the altar vvhich of the sons of men can parallel I spare amplifications because they are extant in the Apostle and particularized in Ambrose De Abrah Patriarch lib. 1. Cap. 8. VER 3 4 5. For what saith the Scripture Abraham believed God and it was counted to him for righteousness Now to him that worketh is the reward not reckoned of grace but of debt but to him that worketh not but believeth on him that justfieth the ungodly his faith is counted for righteousness VVHether the words be conceived as proof of the Minor or of the principall conclusion it is not much materiall the issue being all one The argument proving it is taken from the manner or meanes of Abrahams justification which was meerly gracious the Scripture affirms that Abrahams believing was counted to him for righteousness Gen. 15.6 Ergo he had no cause of boasting because that not to the worker but to the believer only faith is imputed unto righteousness The consequence of this Enthymeme hath its proof from the place of unlikes That the force of the proofe may be better conceived let us view a little the terms of the comparison The persons compared are he that worketh and he that worketh not but believeth The things wherein they are compared as unlike is the manner or means whereby these severally obtain righteousness The worker that is he that hath works to be justified by he hath righteousness reckoned to him as wages not granted out of favour but paid as of debt He that hath no works but believes hath righteousness counted to him not of debt but of favour as if he had said that yee may see how Abrahams having faith counted righteousness left him no cause of boasting observe this difference betwixt the worker and believer viz. He that hath works to bring before God hath righteousness ascribed unto him of debt not of grace because that by his works he hath purchased righteousness as wages and so by consequence hath cause of boasting him that justifieth the ungodly it s otherwise this faith is of grace imputed to righteousness Abraham therefore being of this latter sort not a worker but a believer and by consequence hath faith of grace counted to him for righteousness surely had no cause of boasting for this matter of justification This having the better judgment of the learned I take to be the naturall resolution of the text Let us now turn back to the words and enquire their sense and what instructions they afford for our use In verse the third are two things 1. The Judg whom Paul appeales unto 2. The sentence of the judg For what saith the Scripture Holy Apostle thou forgottest thy self that didst appeal to Scripture to give sentence in a matter of dobut For we are taught by men of unerring spirits the Scripture is Mutus Index a dumbe judg not able to utter what may resolue us in matter of doubt Now how much better were it that these men were dumb then to use their tongues in manner so blaspheously derogatory to him that inspires the Scripture For be it that in property of speech the Scripture is speechless yet contains it not directions sufficient to determine doubts or needs it any more then mans minde to conceive and his tongue to publish what it contains Or hath the Church any other authority about the Scripture save only to declare what Gods Spirit therein speaks Must the sense needs be locked up in the Popes breast and the Scripture taught to mean only what he determines 2. Is it so strange and abhorrent from common language that the Scripture should be said to speak In common assemblies what more usuall How saith your record What saith the Law 3. How ever I hope Gods Spirit may be said in Scripto speak to his Church without any great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inasmuch as he doth therein utter what his meaning is And writing doth the office of speech thus far that it serves to express the conception of our minde As David said of his tongue it was the pen of a ready writer Psal 45.1 So may we say of the pens that the Lords holy scribes used they were the tongues of a ready speaker
unto them and taken notice of so far as that he was for it esteemed righteous We shall best understand the meaning by comparing the self-same phrase as it it is extant Psal 106.31 Phineas his executing judgment was counted to him for righteousness to all generations for evermore that is he for that fact or by means thereof had the esteem of a righteous man amongst men unto all posterity So Abrahams faith was counted to him for righteousness before God that is he for believing or by means of faith was esteemed or reckoned righteous before God This as far as I conceive is the proper meaning of the phrase If that hypallage seem harsh thus conceive it His believing was reckoned unto him to righteousness that is came into reckoning so far with God on his behalf or for his benefit that thereby he obtained righteousness Faith then is of that reckoning with God as that to Abraham yea to every man endued thrrewith he allowes the esteem of a righteous man understand faith as it s before described For the better understanding of this conclusion let us see a little how faith obtains this blessing of righteousness at Gods hands or what is the reason of the connexion of righteousness with believing Bellarm. de just if lib. 1. cap. 17. Divers are the explanations Papists impute it sometimes to the merit and worth of the very habit or act of faith as if it deserved at Gods hands justification and had the force of a proper efficient cause meritoriously to procure it Against it are these Reasons First Bernard Ser. 1. de Annunciat Hereof we may say as Bernard of other good works or as he terms them merits that it s not such as as that for it righteousness should be due to the believer of right or as though God should do us wrong except he gave to us believing righteousness for this as all other good qualities or actions is the gift of God and therefore man is rather a debtor to God for it then God to man Secondly Besides this how holds the difference assigned by the Apostle betwixt the worker and the believer in the manner of obtaining righteousness if righteousness belong to the believer as a reward of debt If righteousness belong to the believer of debt as a reward of believing then vainly doth the Apostle alledg this as a difference betwixt the believer and the worker that the one hath righteousness paid as of debt the other given as of grace but the difference is sure authenticall Ergo. Their arguments will be fitlyest answered when we come to set down the opinions of our own Divines Sometimes they thus conceive it that faith is the beginning of righteousness Bellarm. qua supra and the inchoate formall cause of righteousness that is part of that righteousness whereby we are made formally righteous and that they would prove out of this text because to him that believeth in him that justifyeth the ungodly his faith is counted to righteousness But they would deceive us with a false glosse for that is not the meaning that faith is counted our righteousness but that its taken notice of so far as that to the believer righteousness is imputed A mean therefore it is of obtaining righteousness not righteousness it self except by righteousness they will understand that of sanctification 1 Ioh. 3. Wherefore we acknowledg it to be a part but what is that to the righteousness of justification whereof the question is 2. After their own glosse its righteousness only aestimativè not therefore formally Sometimes again they make righteousness depend on faith as a preparation thereto in part necessary to dispose the subject to receive justification that is as they term it the infusion of charity and other graces whereby we are made formally righteous Versipelles Where may we finde you Is it the form of righteousness and yet but a preparation to righteousness Ob. The form inchoate not compleat Answ But I demand Is it before the other graces of God in time Or are they togethes with it infused If so how then make you yet a preparation only to righteousness when as together with it other gifts which make up righteousness compleate are infused Let us leave them and come to explications of our own Divines Some thus Righteousness or justification hath its connexion with faith by an order that God hath been pleased to set down in the Covenant of grace which is this that whosoever shall believe in Christ shall be justified and saved This condition now performed on our parts justification is ours and we are as righteous in Gods esteem as if we had all the righteousness of the Law performed by our selves Now this is an evident and clear truth that in the Evangelical Covenant faith is the condition of justification But first if faith justifies us as a condition performed by us fain I would know how we may maintain that doctrine of our Churches concerning sole faith and its being the only thing in us that avails to the attainment of justification for if we view the tenour of the Covenant of grace faith is not the only condition required of us to justification and remission of sins for repentance also is a condition required in that covenant to the same end Mar. 1.15 Repent and believe the Gospel Act. 2.38 Repent and be baptized for remission of sins but faith must so justifie that in that work no other thing may share with it no not repentance it self Ergo Besides this if the act of faith qua actus be that for which we are justified how doth the Apostle describe our righteousness to be without works vers 6. How sets he the worker and believer in direct opposition in the articles of justification Perhaps it will be said that works of the law only are excluded not this which is a worker of the Gospel Answ It should seem that not only works of the law but universally all works are excluded because whatsoever may occasion boasting in man is exclnded Rom. 3.27 Now as great occasion of boasting is left to man in the act of faith as in any work of the law whatsoever Nay may some mansay for faith is the gift of God and the exercise of faith meerly his work Answ The same may as truly be said of love patience c. These being also gifts infused of God and their actions even every act of them meerly his works in us even as meerly as the act of faith It remains then that we enquire whether in the other explanations of our Divines more likelihood may be found Usully it s thus conceived to justifie namely as it is an instrument to apprehend that righteousness for which we are justified even the * 1. Cor. 1.30 righteousness of Christ whether of this life or death or both it is not pertinent to this place to enquire but in this respect righteousness is ascribed unto it And here we are asked whether we
point at all the dreams and devices of the enemies of Gods grace with their cunning shifts in that no less then Sacrilegious diverting the more part of the glory of mans salvation from Gods grace to our selves Fitter occasion will hereafter offer it self only I say as Augustine Augustin tract in Ioh. 3. seeing God gives freely let us love freely quia gratis dedit gratis ama noli ad praemium diligere deum The Second point followes That it may be of grace it must be of faith This way of justification and no other preserves the glory of Gods grace entire Let us see how say some because grace is promised and given only to the believer Paraeus ad loc that is a truth But the Apostles purpose in this argument is not to shew the necessity of faith to the obtaining of grace but rather to the maintaining of the glory of Gods grace in the matter of our righteousness and salvation Let us enquire therefore how this means of justification by faith stablisheth grace and how that other by works either overthrows or empairs it May we say as some of late because faith is a free gift of God in us The like may be said of charity But take faith correlatively thou shalt see easily how this means of justification alone and no other makes grace glorious For if all our title to righteousness and salvation accrew to us only for the obedience sake of Christ apprehended by faith who sees not how entirely the glory of all belongs to the grace of God But I wonder how Papists with all their skill can uphold the concurrence of works in procuring our title to righteousness and salvation and not overthrow or clip at the least the glory of Gods grace Perhaps because our works proceed of grace but Dic sodes are they meerly of grace or partly of the power of nature Their common consent is that though grace be a principall yet naturall abilities have their partnership in every good work So much as they ascribe to nature so much they derogate from the grace of God See Annotat. ad cap. 3. vers 27. S. Bern Ser. 67. in Cantic 28. Deest gratiae quicquid meritis deputas as S. Bernard The Second argument followes That the promise may be sure and that to all the seed Whether we make this a second argument or a confirmation of the minor in the former is not much materiall If a new argument thus is the frame If the promise must be sure then must the inheritance be of faith But the promise must be sure Ergo. Take it the other way It is of grace Why Because else the promise cannot be sure I rather conceive it as a second argument though linked thus artificially with the former In it we have also two points First That the promise is sure Secondly That except the inheritance be of faith the promise cannot be sure Sure Whether in it self in respect of certain accomplishment or to us in respect of our apprehension and undoubtfull perswasion This later some insist on and thus give the sense If the inheritance depend on any thing except faith and grace we can never have any assurance to obtain the promise but must needs be filled with uncomfortable doubtings and uncertain waverings And that is a truth but not here directly taught The Apostle speaking of the certainty of the promise rather in it self then to our apprehension and perswasion though by Consequence this follows from the former Observ The Point is That the promise of inheritance is firm and shall have certain accomplishment Read for this Heb. 8.6 where the Apostle compares the two covenants together and shews that of grace to be preferred especially in respect of the certainty of it and of our attainment of the blessings therein conveyed And view 1. The Mediatour Christ in whose bloud it is ratified Heb. 10.2 The removall of impediments by mercifull pardon of sinnes and imperfections Heb. 8.3 The certain donation of graces necessary to attainment and our confirmation therein ibidem the certainty of accomplishment is easily discerned The more solid is our Hope and the more firm should be our faith and confidence as the Apostle inferres Heb. 10.23 So that neither violence of afflictions nor prevailing of heresies nor conscience of our own weaknesses and imperfections to which pardon is promised Heb. 8. nor any doubt of perseverance in state of grace should make us waver 2 Tim. 2.19 For he is faithfull that hath promised not onely salvation but pardon of sinnes donation of spirit perseverance and perfecting the work of grace to the day of the Lord Jesus Christ It is true there are duties required of us to the obtaining of the promises as faith and perseverance in faith obedience and perseverance in obedience but that God that requires them hath covenanted to work them Jer. 31. and 32.40 The next point is The necessity of faith and the property it hath peculiar to it self in making firm after a sort the promise the truth of this point will the better appear if we shall consider a little the consent and difference of the two Covenants Their agreement is this in both is promised Salvation and Blessedness of the Law it is said That if a man do it he shall live thereby as of faith he that believeth shall be saved Their difference stands 1. In the condition the Law requiring perfect obedience to be performed in our own persons threatning a curse to every transgression Gal. 3.10 The other Covenant requiring faith of the Messiah and sincere endeavour of obedience A second difference the Law requires perfect obedience promiseth neither ability to perform it nor pardon to any imperfection The Gospel so requires faith that it promiseth to work it so new obedience that withall the Lord covenanteth to make us walk in his statutes Ezek. 36. Yea and to pard on imperfections Jer. 31. Heb. 8. And besides delivers all these promises as ratified unto us in the bloud of Christ These things thus briefly laid together shew how faith onely makes the promise sure because to the believer promise is made 1. To remove impediments by pardon and sanctification 2. To enable to do and to persevere in doing whatsoever the Lord in the Covenant of grace requires to salvation Who can shew like promises made to the Worker that not without cause said the Apostle It must be of faith that the promise may be sure it being impossible by the Law to obtain the promises The third Argument from the extent of the promise both in the making and accomplishment It is made and must be sure to all the seed not onely to that of the Law but to that also which is of the faith of Abraham therefore it must be of faith and not of the Law The minor hath its proof in the latter end of the verse and is also further confirmed and illustrated vers 17. Abraham is the father of all
nations and my self also shall be blessed The premisses these God that hath promised is faithfull and able to give it In respect of the premisses his faith is generall In respect of the conclusion particular as we see In like sort we conceive the faith of every justified man to proceed from generalls to their own particular and to the particular by virtue of the generals Assent they yield to generals but with reference still to particulars For example That which for comfort of conscience cast down by the Law they believe is this particular conclusion My sins are or shall be forgiven me How come they to believe this particular Answ By belief of generals The sins of all that believe in Christ are for Christs sake forgiven according to Gods promises in the Evangelical Covenant therefore my sins are forgiven me since I have received by grace to rest on Christ for the pardon of my sins so is faith justifying Generall in respect of the premisses Particular in respect of the conclusion Their third deduction Faith concurrs to justification not as an instrument but as the formal cause of our righteousness For Abrahams faith was imputed justice c. Bellarm. de justif l. 1. c. 2. Ipsa fides censetur esse justitia Answ Whether whole justice or justice in part They answer justice in part for it is only Initium justitiae according to their conceit The sense then must be this absurdly Faith is counted justice that is the beginning of justice And Abrahams faith must be his justice in part only whereas the Apostle ascribes to Abraham whole justification in respect of his faith or else forgets the state of the question For this Scripture the sense is this Sense Abrahams faith was imputed to righteousness that is set on his score or taken notice of so far that the Lord in respect of it allowed him the esteem of righteousness See supra ad vers 3 4 5. The substance of Doctrine conceived in this verse hath been already handled ad vers 3. Pass we from it therefore to the third member of the Chapter the applying of all that hath been said of Abrahams justification to us VERS 23 24 25. Now it was not written for his sake alone that it was imputed to him But for us also to whom it shall be imputed if we believe on him that raised up Iesus our Lord from the dead Who was delivered for our offences and was raised again for our justification THe passage to this last member we may thus conceive The Apostle supposeth some weakling thus to enquire It is true Theophylact. ad loc quid nostra interest thou hast taught of Abraham that his faith was to him imputed to righteousness But what is that to us Answ It was not written for him only as matter of his glory and priviledg but for us also for our profit and comfort The points of the text are three First The use and comfort arising to us from the records of Abrahams justification Secondly The condition required of us to the end we may share with Abraham in the blessing of justification Thirdly The Reason brought to assure us of like favour in like faith c. for better confirming the comfort unto us It was not written for him only c. but for us also Where first observe we The method of conversing in the histories of the Saints let it still be with reference to our selves and our use They were written for us see Rom. 15.4 Heb. 11. and 12. Their favours for our comfort their chastisements for our terrour their vertues to our patterns their falls for our caution And it is idle to conceit them as encomiasticall narrations of their glory only Gods Spirit intended their records to our benefit A Second generall here observable is That Gods mercifull proceedings with his children are exemplary he justified Abraham believing he shall justifie us also performing like faith He pardoneth Paul repenting his blasphemies and made him a pattern to all that shall believe in him to eternall life 1 Tim. 1.16 He saved Noah from the deluge delivered Lot from the fire of Sodome Peters inference from these particulars is this generall God knows to deliver his out of temptation 2 Pet. 2.9 It is therefore a discomfortable misprision of Gods Children in temptations to conceive Gods favour as the priviledges of some eminent amongst his Saints and their great weakness to study differences betwixt themselves and others in points of necessary comforts For to yield that there were that had their speciall prerogatives in some particulars as Prophets to be taught by dreams and visions and immediate inspirations c. Yet in matter generally necessary for comfort of conscience and eternall salvation what was vouchsafed one may be expected of all 1. The Covenant is made with all without difference with the least as well as with the greatest Ier. 32.40 2. The mediation of Christ available for all 1 Tim. 2.4 of all sorts sexes nations and ranks of men God is he the God of Abraham only nay even of his seed also Christ is he the Mediatour for Apostles only nay even for all that the Lord hath given him out of the world Ioh. 17.9 Their is neither male nor female bond nor free weak nor strong but all are one in Christ Jesus The same blood of Christ redeemed all the same love of God embraced all the same spirit seals all to the day of redemption the impression in some is more evident then in others the image all one wherewith all are stamped and thereby sealed unto the day of redemption The only thing that concerns us is to provide we resemble in our behaviour the Lord we shall finde impartiall in his favours if we be not dissonant in our demeanure and that is the next thing the text leads unto To us it shall be imputed as to Abraham believing as Abraham in him that raised up Iesus from the dead Observ The generall instruction the text affords is this That a man desiring to partake the favours of the Saints must be carefull to resemble the practice of Saints Wouldest thou be justified as Abraham believe as Abraham pardoned as Paul repent as Paul delivered as Lot be righteous as Lot The same God is a like to all in his blessings that are alike to him in their obedience There is a generation of men enviously emulous of the priviledges of Gods Children dissolutely careless of their behaviour Let my soul dye the death of the righteous saith Balaam but the hellish wretch cares not to live the life of the righteous Bernard in Psal qui Habitat Ser. 7. life of the righteous Tantus est pietatis fructus saith Bernard tanta justitiae merces ut ne ab ipsis quidem non desiderari queat impiis injustis I would the conditions might seem as reasonable as the reward is glorious But the complaint of that Father who sees it not fitting the times quam
an action best available for confidence in that respect to relye upon namely His raising of Jesus from the dead The like in sundry other places is observable Would they humble themselves for their sins they consider God as terrible and dreadfull in his judgments would they raise up themselves with comfort they consider him as a God that heepeth Covenant and promise as a father of mercies and God of all consolation would they stablish hope in expectation of things passing the course of nature they consider his endless power able to do exceeding abundantly above all that we can aske or think There is a confused apprehension of the deity for the most part liveless and ineffectuall when men ingross only and indistinctly mediate the Divine nature without reference to particulars concerning the present occasion And another as preposterous unseasonable and no less uncomfortable when men fit their faith with meditation of that that is most unseasonable for their present state God is merciful saith the presumer he is just saith the desperate distressed Both true he is just and mercifull saith the Psalmist but should not faith in wisdome contemplate what is fittest for the present necessity This wisdome pray we for The last thing in this period remains The Reason brought to assure us of like favour in like faith for better confirming the comfort unto us Vers 25 Who was delivered for our offences and was raised again for our justification The force of the argument thus conceive God the Father hath delivered his Son to death for expiation of our sins he hath raised him which was our surety to assure us of our justification doubt not therefore but he will justifie thee believing on him through Christ In the words the Apostle sends us to consider two things as pillars for faith to rest on for justification First is The cause meritorious Christ death Secondly The evidence of the value and worth of his humiliation His resurrection from the dead This text saith one is Brevis largus short in words large in sense Let us view the particulars In the first member are these 1. Who delivered 2. Who was delivered 3. Whereto 4. For what For the First Who delivered Pater filium Christus seipsum Iudas Dominum saith Austin The fact one the motives different which made Iudas his treason criminous Christs tradition of himself meritorious I point only at the heads Who was delivered Iesus our Lord A less price say some might have sufficed yea none at all had God been so pleased I think not considering the endless justice violated which God in our ransome intended to preserve and manifest Rom. 3. Delivered why saith he delivered rather then crucified To lead us by the hand to the first cause thereof the determinate councells of the Blessed Trinity Act. 4.27 28. I could command Legions of Angells for deliverance Mat. 26.35 saith our Saviour to Peter but how then should the Scripture be fulfilled how the Fathers purpose and councels accomplished VVhereto To death even the shamefull and cursed death of the cross Phil. 2.8 That so we might be delivered from the curse of the Law Gal. 3.13 Incomparable Benignity of the Father unmatcheable compassion and humility of our blessed Saviour For what For sins for our sins whether we conceive sin as the efficient cause procuring these things unto our Saviour or tropically intepret For sins that is for expiation of sins it is not greatly materiall This latter hath some Auncients approving it however Socinus laugh at the strangeness of it Theodoret He underwent his passion Theodoret. ad loc Vt nostrum debitum exsolveret not much unlike Ambrose And that of the Prophet cannot better be expounded Isai 53.10 His soul an offering for sin that is to expiate sin The senses are subordinate sins procured it by it sins were expiated and to expiated them Christ was delivered see Isai 53. 1 Pet. 2.24 For our sins Our in this case 2 Cor. 5.21 hath a threefold Antithesis 1. To Christ 2. To Angells 3. To Vnbelievers For ours not his own He was holy harmeless seperate from sinners knew not sin per experimentum as Augustine interprets see 1 Pet. 2.22 23 24. Heb. 7.26 Isai 53. Augustin de peccat Merit Remiss lib. 2. cap. 35. Sine peccato natus est in similitudine carnis peccati sine peceato vixit inter aliena peccata sine proccato mortuus est propter nostra peccata as Saint Augustine Ours not Angells Heb. 2.16 In no place he assumes the Angells but the seed of Abraham It may be there was something eminent in their sin that excludes them but let us take heed whiles we seek the reason of our preheminence in the quality of the sinners we forget the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the specialty of his love to man that only caused it Nunquid Angelo Bernard de Passione Domini sed ille non eguit Nunquid Diabolo sed ille non resurget as Bernard Ours that believe Ioh 3.16 Not for sins of unbelievers yes say some sufficiently for theirs that distinction I stand not to examine The question is this Whether intentionally for the sins of any but believers They shall never be able to prove that the intention is larger then the efficacy or that his death was not effectuall to procure remission for all unto whose benefit it was intended The heads of this first member we have seen let us with like brevity see to what use they serve us Vse First They direct us to a right estimate of our sins a point wherein alack how partially blind are the most of us The matter we think small wherein we offend the act and pleasure momentany transient in a moment should justice be so strict as for such triflles to load us with eternall cursing or rather should mans malice be so dissolute as for such trifles to violate the endless majesty that loadeth us daily with so many blessings Learn rather by consideration of the necessary remedy to esteem the quantity of thy perill whereout nothing could suffice to rid thee but the death of the Son of God Agnosce ô homo quà m gravia sunt vulnera Bern. in Natal Domin Ser. 3. pro quibus necesse est Dominum Christum vulnerari si non essent haec ad mortem mortem sempiternam nunquam pro eorum remedio dei filius moreretur saith Bernard sweetly Secondly As they teach us compunction so minister they unto us unspeakeable consolation sicut enim gravem agnosco morbum cuitanta apponitur medicina sic ex hoc ipso non incurabilem esse conjecto They know not the excellency of Christ person nor the worth of his bloud that question the availableness thereof to purchase redemption Let strictest justice ballance our sins with Christs satisfaction this shall be found infinitely to preponderate Some weakly perhaps will say of the valew he doubts not but of the avail for
to the course of the Covenant Now the defect of the verb is diversly supplyed Cajetan some thus adimplenda fuit others thus contingit or contigit and these by the promise understand the thing promised I would rather thus facta est as Gal. 3.16 By the Law That is works or righteousness of the law but of what law that given in Sinai or that of nature Paraeus Answ Vnderstand either or both and that some think is intimated by abscence of the article as a condition or a means we shall anon resolve I have now propounded the severall judgments of Interpreters touching the sence Whether shall we resolve of for my own part I will peremptorily prescribe to no man My judgment only I will propound The conclusion I think is this That justification belongs to believers all and only in respect not of works but of faith The Reasons proving it is taken partly from the form or manner of conveiance in the promise partly from parity In this form If the promise of inheritance to Abraham and his seed was to be accomplished not by legall obedience but by righteousness of faith then it followes that we are justified by faith and not by works But the promise of the inheritance to Abraham was to be accomplished not by the law but by the righteousness of faith Ergo. The consequence of the proposition hath this ground because that justification must be by such means as the inheritance may be obtained and that is obtained so as it is promised it is promised to be obtained by the righteousness of faith as a mean or disposition thereto tending Ergo. Justification is by faith and not by the law Hitherto the Connexion The particulars of this verse are these First The ground of Abrahams and our title to the blessing and that is the promise Secondly The matter of the promise To be the heir of the world Thirdly The means whereby we partake the promise set out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by the law but by the righteousness of faith Observ Out of the first this is the collection That the title we have to the blessings of God that concerne life and godliness is the promise of God And our whole claim to them is sub titulo promissionis compare Gal 3.18 For this cause I think it is that the blessings of God which we partake are so often called promises and the Children of God the heires of the promise see Heb. 9.12 17. and 10.36 because by virtue of the promise accrewes our claim title and possession of the blessing Hence Peter Act. 2.39 reasons for the blessing and seal thereof in respect of the humbled Iews the promises are made to you and to your seed And to assure us of enjoying them Gods Spirit usually sends us to consideration of the Lords fidelity 1 Cor. 1.9 and 10 13. 1 Thess 5.24 2 Thess 3.3 Heb. 10.23 c. And it is not to be omitted that Budaeus observes that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a promise meerly voluntary and gratuitous without respect to any worth in the party to whom it is made In which respect it seems to be opposed to the law Gal. 3.18 From whence it well follows in Pauls Divinity that it is not founded on the worth of any our works Gal. 3.18 neither may we claim them as due to us for the merit of our obedience And howsoever obedience be required as a qualification of our persons to make us capable thereof yet the cause moving God to bestow them is not our righteousness but Gods promise Memorable is that caveat Moses gives to Israel being now at the skirts of Canaan say not in thy heart c. for my righteousness Deut. 9.4.5 the Lord hath brought me in to possesse this land c. Not for thy righteousness or for the uprightness of thy heart doest thou go in but for the wickedness of these nations c. and that the Lord may porform the word Which the Lord sware unto thy fathers Abraham Isaac and Iacob his reason is vers 16. Thou art a stiff-necked people which self-reason hath place in us all whatever our righteousness be by grace Rebellion alas Rom. 7.23 how much is still in our nature Hence it is that the Saints of God in their prayers to God usually acknowledg their own unworthiness and the blessings they crave and lay claim to they claim by promise read Neh. 1.8 9. And if ever we read in any of them allegation of righteousness as Isai 38.3 It is not intended as cause of the blessing but as a disposition in the person fitting it to receive the blessings made ours by promise In the next place consider we the matter of the promise That he should be the heir of the world The Heir that is saith Mr. Beza out of Vlpian Lord or owner agreeably to that Gal. 4.1 Howbeit something else is withall signified that this possession descends upon him freely as an inheritance not as by way of purchase Of the world That is say some of believers of all nations whereof supra say others of the Kingdome of Heaven others of whole heaven and earth and all the creatures therein with whatsoever heaven or earth can afford to make him blessed in token and pledg whereof Canaan was given him by promise as being the most fertile and pleasant part of the world and withall a type of Heaven and as Heb. 4 and 12. the rest pleasantness and glory thereof This I think the best interpretation for reasons above assigned Observ Whereout observe we That by covenant and promise Gods Children have title to the whole world All things are yours saith the Apostle whether Paul or Cephas or the world c. or things present or things to come all are yours 1 Cor. 3.21 22. And again godliness hath promise of the life that now is and of that which is to come And if any shall say that in experience we see Gods Children none of the greatest sharers in the things of this life Answ The lack of use hinders not our title and property in them The heir is Lord of all in title though in this nonage he differs nothing from a servant Gal. 4.1.2 That little they enjoy they enjoy comfortably as their own without usurpation Tit. 1.15 1 Tim. 4.4 5. 3. A recompence they have in graces equivalent here Mar. 10.29 30. by an happy commutation 4. And in the life to come full fruition of that happiness which passeth all the felicity earth can afford unto them 5. Besides there is in the best something that turns many of these earthly blessings into poyson as Agur intimates Prov. 30.8 9. And experience daily teacheth In that case therefore if the Lord keep us short to prevent our mischief shall we say his promises is not made good 6. Finally our wants in this kinde are usually chastisements of particular disobedience c. From whence followes as a just consectary this