31. but according to their opinion Remission so takes our sins ut nè vestigium quidem ullum maneat it dispels them as the sun doth clouds so that nothing of them remains washeth them away so as we become whiter then snow Well yet as clean as we are made from fault and sin yet some of the guilt may lie on our persons and the just God may inflict upon his innocent and purest servants punishments temporall yea the same for smart which the devils and damned in hel endure Out upon Popery it is Bilinguis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of this second argument against Justification by Work thus far VERS 9 10 11 12. 9. Cometh this blessedness then upon the Circumcision onely or upon the uncircumcision also for we say that faith was reckoned to Abraham for righteousness 10. How was it then reckoned When he was in circumcision or in uncircumcision not in circumcision but in uncircumcision 11. And he received the signe of Circumcision a seal of the righteousness of the faith which he had yet being uncircumcised that he might be the father of all them that believe though they be not circumcised that righteousness might be imputed to them also 12. And the father of Circumcision to them who are not of the Circumcision onely but also walk in the steps of that faith of our father Abraham which he had being yet uncircumcised THe scope and dependence of this passage is diversly conceived Some think the Apostle here propounds a new argument for justification by Faith against justification by Works and these also diversly collect it Some thus Abraham was justified before he was circumcised Ergò He was not justified by circumcision nor by consequent by any works of the Law The ground of which argument is this because if circumcision were cause of his justification then must he needs have been circumcised before he was justified for the effect cannot be without or before the cause Others thus Paraeus ad loc If Abraham were justified by faith then must all men whether circumcised or uncircumcised be so justified But Abraham was justified by faith Ergo. The consequence of the proposition they imagine to have this proof because Abraham is father of both people and they both his sonnes wherefore by good consequent they think it follows that as be was justified so others must be sith there is one reason of the father and children of the pattern and the imitatours of the head of the covenant and of those that in him are admitted into the covenant The scope But methinks weighing the words the scope seems no more but this To shew that the blessing of justification belongs indifferently to Jews and Gentiles believing A point touched before chap. 3. and here again resumed and more purposely proved because he had immediately before made mention of Abrahams justification and their guess is not without ground that think the Apostle now frames answer to that second quaere of Jews Rom. 301. What profit of Circumcision which to this place he hath purposely deferred because from Abrahams case it receives fittest answer Neither let it seem strange that the Apostle should thus digress from his principall conclusion sith we know it is frequent with him in his passage as well to clear doubt as to confirm his purpose And for the scope thus far See Rom. 3. Now the passage to this Conclusion is by way of Prolepsis Came this blessedness then c. Wherein we have 1. The doubt 2. The reason of it 3. The solution The doubt is whether this blessedness that is justification belongs to the circumcision that is to the Jews onely or to the uncircumcision also that is to the Gentiles yet uncircumcised Metonymia adjuncti frequens as Rom. 2.28 the supply of the Verb whether it be falleth as Theophylact or cometh as our English or is as others we have no cause to enquire of the sense being apparently such as we have shewn The reason of the doubt For we say that faith was imputed to Abraham for righteousness as if he had said This is in confesso that Abrahams faith was reckoned to him to righteousness Now the question here is Whether sith it is apparent Abraham was circumcised this blessedness of justification or having faith imputed to righteousness belong to circumcision onely or also to the uncircumcised The solution follows carried artificially as this whole passage is in a Rhetoricall Dialogisme How was it then imputed c. as if he had said If this be the doubt see in what state Abraham was when he received this testimony of righteousness and you shall find it was long before he was circumcised For this imputation of faith to righteousness whereof we treat was whiles he yet had no child as appeareth Gen. 15.2 and the ordinance of circumcision began after this towards a fourteen years For after the promise made by God and the testimony of righteousness given to Abraham took he Hagar to wife and of her had Ishmael being 86 years old Gen. 16.16 and many years after was given him in charge the ordinance of circumcision and the execution thereof fell into the year 99 of Abraham and of Ishmael the 13. Gen. 17.24 25 so that by the history it is clear he was justified long before he was circumcised and this as the Apostle seems to intimate wanted not his mysterie the Lord thereby testifying that justification is not had to circumcision but that the uncircumcised believing may also be sharers with Abraham in that blessing Observ Thus far of the Context and sense of the first clause Now the things here observable are these First That very circumstances of Scripture stories afford often substantiall conclusions A weighty conclusion that justification belongs to Gentiles and that which was long controversed in the days of the Apostle See Act. 15. Gal. 5. And it is determined by a circumstance in the story Abraham was justified in time of uncircumcision therefore justification belongs not to the circumcised only A like case we have determined by like evidence Gal. 3.17 out of circumstances of story conferred the blessing must needs be ours by promise and not by the Law How is it proved because the Covenant was made with Abraham in Christ 430 years before the giving of the law in Sinai in Heb. 7.12 13 14. The Apostle proves this conclusion that perfection was not by the leviticall Priesthood What is his arguments because another Priest was to arise according to Davids prophecy not after the order of Aaron even Christ a Priest for ever after the order of Melchisedek And because it might be said that that other Priest though another yet might be of Aarons order nay saith the Apostle that appears false by this circumstance for our Lord Christ of whom David speaks was of another tribe even of the tribe of Judah unto which tribe Moses spake nothing concerning Priesthood I might be infinite in this kinde but a tast
life suprá Iâ—st judicium ut qui contemnunt Dei misericordem justitiam suam volunt constituere eidem suae justitiae relinquantur opprimendi magis quà m justificandi For us Let us learn to expect the inheritance by the means whereby God hath intended to give it What is that if not the Law the Apostle answers The Righteousness of Faith And what is that righteousness say Papists Cui fides est initium that is in short Bellarm. de Justif l. 1. c. 17. obedience which we in our own persons perform to the law after we have received to believe the word of God so great force is there in general faith to make works imperfect in themselves and therefore condemned by the law to be the mean of our inheritance and salvation But I wonder what made Paul now a believer having it in so exellent a measure yet to say he was not thereby justified 1 Cor. 4.4 Large discussing of the point I mean not on this occasion to enter into But this I am sure of the law to salvation requires perfection of obedience curses to hell even the least imperfections Gal. 3.10 and doth any man believing receive ability to perform it to the full I am sure it s Augustines and Hieromes resolution that howsoever perhaps such measure of grace may be obtained yet there never yet lived the man on earth nor should do to the end of the world so righteous that he did good and sinned not Eccles 7.20 Say others The righteousness of faith That is the righteousness which stands in faith so making faith the substance as it were of that righteousness whereby we are justified and saved against it are these reasons 1. That then our righteosness whereby we are just in Gods sight shall be a thing that is imperfect for hath any man at all times perfection of faith 2. Accordingly conscience shall never have solid peace neither in act nor in the cause 3. Righteousness of Justification shall be variable in the degrees according as faith is more or less in the same or divers subjects so that some shall be more some less justified in the sight of God and the same man according as his faith ebbs or flows shall be whiles perfectly whiles partially whiles not at all justified in the sight of God For the act of faith wherein according to this opinion our righteousness stands may by the consent of all be lost for a time The old way still is the good way by righteousness of faith that is by righteousness which faith apprehends in Christ see Rom. 5.17 By righteousness of Christ then apprehended by faith obtain we the promised inheritance Gal. 3.22 The Scripture hath concluded all under sin that the promise by faith of Jesus Christ might be given to them that believe and vers 9. They which be of faith are blessed with faithfull Abraham By faith they are made partakers of the Blessing Vse Exhortation in this point is more needfull then proof the whole Scripture almost running this way Be we exhorted therefore leaving all confidence in the Law for righteousness or salvation to cleave fast to the righteousness of faith It is a fearfull doom passed on the Jews by the Apostle Rom. 10.3 that going about to stablish their own righteousness they were not subject to the righteousness of God And was it for nothing think we that the Apostle counts all dung and dross for the excellent knowledge sake of Christ and desires to be found in him not having his own righteousness by the Law but that which is by the righteousness of faith Phil. 3.8.9 Surely if any had cause to trust therein the Apostle much more that from the time of his calling had lived in all good conscience before God and men Acts 23.1 and yet knowing that thereby he was not justified or saved he utterly disclaims confidence therein and rests onely in that which is by faith of Christ Whose example let us follow as we desire to have comfort in the day of judgement Bern. in tantic Ser. 30. S. Bernard elegantly comparing grace and the Law together in their effects saith Quà m dissimili vultu ad omnem conscientiam se offerunt suavitas hujus illius austeritas quis sanè ex aequo respiciat condemnantem consolantem reposcentem ignoscentem plectentem implectentem And surely they know little the terrour of the Judge and have had as little experience of the Laws arraignment in the conscience that trust to their own polluted righteousness and not to that absolute obedience of Christ the Mediatour Proceed we now in the Text. VERS 14 15. For if they which are of the Law be heirs faith is made void and the promise made of none effect Because the Law worketh wrath For where no Law is there is no transgression THe words tend to confirmation of the Apostles former argument for justification by faith the summe whereof was this That the promise of inheritance was not to be accomplished by the Law c. the proof of it is here laid down taken from a double inconvenience issuing from that manner of attaining the inheritance If they which are of the Law be heirs then is faith made void and the promise of none effect But neither is faith void nor the promise of none effect Ergò They which are of the Law be not heirs or which is equivalent the promise of inheritance is not obtained by the Law They which are of the Law That is saith Theodoret Qui ex Lege vitam instituerunt saith Cajetan Qui subditi sunt Legi Mosi Sasbout Qui Legis observatores sunt Many the like Expositions might be cited Thus I think rather They which are of the Law that is which by the works of the Law seek the inheritance as Gal. 3.9 10. The Apostle sorts them that seek righteousness and salvation into two kinds Some are of faith they are such as by faith seek the inheritance Theophylact. ad Gal. 3. Some again are of the works of the Law they are such as by the Law seek salvation or as Theophylact They are of faith Quirelictà Lege ad fidem se conferunt They of the Law which leaving faith betake themselves to the Law If these be heirs namely ex Lege as Ambrose interprets if they get the inheritance by the Law Then is faith void Whose faith Gods or Mans Gods saith Cajetan that is his fidelity in keeping promise impertinently rather Mans prescribed of God to be the means of inheritance Their faith is void or vain What is that whether frustrate in respect of fruit or unnecessary and needless in the prescript Calvin Instit lib. 3. c. 11. S. 11.13 3. or else as M. Calvin so shaken that it turns to distrust and degenerates towards desperation this latter is a truth as he explains it there being left no place for perswasion of justification if it depend upon condition of fulfilling the Law
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
Sitacet Christus quid sibi volunt haec Evangelia quid sibi volunt voces Apostolicae quid cantica Psalmorum quid eloquia Prophetarum in his enim omnibus Christus non tacet S. Augustin In Johan tractat 4. The Scripture Fitly doth Paul consult with Scripture as the only Competent Iudg in-questions of his nature without which if we search for resolution in matters of this quality we run into a Labyrinth The advise that Constantine gave to the fathers in the Nicene Councell should have place with us sumamus ex dictis divini spiritûs explicationes quaestionum Mark his reason Evangelici enim Thedoret Hist lib. 1. cap. 7. Apostolici liâ—ri nec non Antiquorum Prophetarum oracula planè instruunt nos sensu Numinis And truth is howsoever in matters of Morality there be to be found some good directious in nature yet in this and like matters touching reconciliation with God and means of justification before him how utterly not only blind but opposite to what truth teacheth is nature yea it may not be denied that the Fathers them selves have some of them too naturall conceits in this business and if my judgment and observation in their writings be any thing as it is not much the attentive Reader shall finde much of the popish plot of justification to be framed out of the errours and misprisions of some Ancients here therefore especially let it have place that the Prophet adviseth to the Law and to the Testimony Isai 8.20 See we now the sentence of this Judg What saith the Scripture This Abraham believed God and it was imputed to him for righteousness In which sentence we have two particulars observable First Abrahams act with the object he believed God Secondly The fruit or benefit thereof It was counted to him for righteousness Touching the first Abrahams act he believed God Let us here a little largely enquire what is the nature of justifying faith so much the rather The nature of justifying faith explained because the controversie is famous betwixt us and our adversaries Concerning it two questions shall be handled First whether it be an assent to the promise Or an Affiance rather and trusting in the promise Or in plainer terms whether this to believe in this question signifie to give Credence to God speaking or else to put confidence in God The opinions both of them have great Authors both Popish and Protestant For our better understanding it shall not be amiss to fetch the consideration somewhat higher even from the generall notion of these two habits as they are conceived by Philosophers and others according to reason Faith therefore or beliefe hath this generall description It is an habit of the understanding inclining us to a firm and undoubtfull assent to something as truth for the authority and credit of the speaker or witness I call it first an habit of the understanding because the proper object thereof is truth and the act thereof an assent to truth or a perswasion and acknowledgment of the truth propounded The difference stands partly in the measure of assenting partly in the cause moving to assent for as touching absolute doubtfulness when the minde hangs in aequilibrio giving no assent either way it s quite opposite to the nature of faith Now the assent of the minde hath three degrees The first is when the minde hath some though weak inclination and hath a propension to assent to a thing propounded perhaps moved by some slight sign or by apprehension of possible truth some call this suspition more fitly perhaps conjecture The Second is when the assent is more stable and resolute yet not without fear that the contrary may be true this called opinion The Third and highest is a perfect and peremptory acknowledgment that the thing propounded is of infallible and certain truth of this last sort is the assent that faith yields Now this certain and perfect assent is of four sorts according to a fourfold means swaying the minde The first is that which is caused by sense as when the minde acknowledgeth a thing for truth because it hath received perfect intelligence from the sight hearing c. or other senses not hindered or deceived The second is that which is caused out of the clear light and evidence of the thing without arguments of any kinde to perswade it as in principles clear of themselves and that need no demonstration or evidence but their own light to convince as that omne totum majus est suâ parte The third is that which is caused by certain discourse and demonstrative arguments which they call science The last is that which is procured by the authority and credit of him that propounds a thing to be received for truth which authority being without exception breeds perswasion as firm as any can be raised by argument sense or if there be any other means more forcible with the minde to perswade And of this last sort is faith Now Fiducia confidence or affiance is that habit or act of the will whereby we hopefully repose our selves upon the power truth and goodness of the promiser for receiving of some good thing promised It differs from belief 1. In the proper seat belief being in the understanding affiance in the will 2. In the object which it s carried unto which is bonum not verum 3. As the effect from the cause this reposing of our selves on arising from a perswasion of the power truth goodness of him we trust in And of the general notion of these two qualities thus far Their difference we shall better yet see if we consider the divers phrases of speech wherein the Scripture expresseth their actions fittingly to that usuall distinction received from Austin putting difference betwixt these two acts of S. Aug. Trict. in Ioh. 29. and Serm. 61 de verb. Domini Credere deo Credere in deum The first being the act of beliefe properly so called the other expressing the act of that other habit which we call fiduciam To apply this Praemissa to the purpose the question is of whether sort that faith which we call justifying is whether a giving credit to God promising us remission of sins in Christ or a relying on his mercy and the merits of Christ for pardon of sins and life everlasting The severall opinions shall be propounded and examined that the truth may the better appear Papists well nigh all that I have seen Resolve of the former and thus determine Bellarm. de Iustif lib. 1. cap 5. 9. See Kemnit Exam. lib. 1. cap. de Fide justific That Faith justifying is no such Affiance or Confidence in Gods mercy as Protestants teach but a general assent to all things contained in the Word of God and a perswasion of their Truth Of our own Divines some not of lowest rank judg that it is meerly an assent to the truth of the Gospell or Evangelicall promise made to us in Christ And they
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
l. 4. Homo non quaerit salutem â Sacramentis quasi ab eis sed per ea à Deo Haec enim praepositio A * Scotus ad lib 4. dist 1. denotat Causam agentem per verò notat causam instrumentalem Well let us yeild them to be organa whether Morall or Physicall It pleaseth not Bellarmine Bellarm de effect Sacram. lib. 2. cap. 11. that they should be causes Morall though he confesse a stream of their own Writers run current that way But they must be Physicall instruments that is such as properly and by inherent vertue work or cause justification And if any ask what that vertue is that God hath put in them to effect this grace He answers It is nothing but Gods moving or using of them to that purpose For by this that God useth the Sacramentall action to produce grace he doth elevate it above the nature and makes it reach to an effect supernaturall Now I might be long in shewing the contrary judgement of his own side some making them means or instruments of grace per modum continentiae because they contain the grace they signifie some by concomitance onely c. I will propound the sentence of Scotus onely whom ye shall find thus to resolve There is not saith he in Sacraments aliqua Causalitas activa propriè dicta respectu gratiae but they are said to be causes of grace improperly inasmuch as the receiving thereof is an immediate disposition to grace mox For thus hath God disposed and set down the order and hereof he hath certified the Church that to him that in due manner receives the Sacrament he will give the effect thereby signified This I trow is far from Bellarmines conceit But let us further examine his conclusion In all ordinary Physical instruments which God useth to effect his purposes by there is besides Gods use of them a vertue and power and fitness given them to produce what he useth them unto as meat to nourish clothes to warm Sun to cherish the earth c. and shall Sacraments be ordinary Physical instruments and yet lack this inherent vertue What Philosophy yea or Divinitie so teacheth Besides this Sacraments all suppose those habits wherein they make justifying grace to consist Acts 8. Matth. 28. to be in him that receives them they must have faith or at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before Sacraments may be applied unto them and shall we think they are elevated by this use and motion they speak of to work what is already wrought Lastly if they wrought thus Physically as it were potions methinks then every one to whom they are applyed must needs receive their effect unavoidably and so Simon Magus must receive the grace of the Sacrament as well as Simon Peter which if it be absurd as absurd it is to make them Physicall instruments or Active causes of this grace which they call justifying To conclude this whole question May it not be granted that Sacraments are instruments or means of grace Answ No doubt yes but instruments morall onely that is such as whose vertue sticks not in them but onely because where they are duely used God is present by covenant to work grace supernaturall So Scotus ut suprá so some of our Divines Yet more nearly 1. Consider what grace they are ordained to work as means 2. How they concur to the working of it The grace they work is 1. Confirmation in perswasion of justification 2. Care and increase of sanctification c. How work they it Answ Occasionally onely quatenus they represent Gods actions Christs person and benefits our duty c. by which representations Gods spirit worketh in our hearts in these or the like discourses God hath in the Gospel promised remission of sins to all those that believe in Christ and for further assurance hath been pleased to ordain Sacraments as it were his seals set to his covenant wherein I see represented the death of Christ that procured pardon of sinns and in the Ministers action delivering the Sacrament to me Gods act in delivering Christ and his benefits to me is resembled Now his promise is that if I bring faith to the use of the Sacraments the things they signifie are mine How then assumes conscience I believe what God in the Gospel promiseth what in Sacraments he seals unto me and thence follows as a conclusion my faith confirmed c. Now what say our Adversaries to this manner of Sacraments efficacy Forsooth if in this manner onely they have their efficacy there shall then be no difference betwixt Sacraments of the Old Law and those of the New Testament Answ What none at all Bellarm. de effect Sacram. lib. 2. c. 8. They confesse elsewhere that we agree with them in the differences thus far 1. The signes are others 2. The number less 3. The facility more 4. Clearness of signification greater 5. Manner of signifying different 6. Endurance of new longer Object Yea but in the point of efficacy there is left no difference For thus theirs were effectuall by stirring up faith by their significations and by the devotion of the receiver which they call The work of the Worker Observ Is that the matter then hear what I think the Apostle here teacheth or at least warrants us to teach by collection That Sacraments of the Old Testament were the same with ours in matter signified in use ends and efficacie What is Baptisme unto us more then a signe of our initiation into the Covenant Gen. 17.7 Rom. 4.11 Deut. 30.6 A feal of the righteousness of faith An occasionall mean of sanctification The same was Circumcision to Abraham and to all his posterity in the ordinary measure of efficacy there might be some odds in efficacy and manner of it none at all that can be assigned For 1. In their Sacraments they had Communion with Christ They ate the same spirituall meat 1. Cor. 10.3 4. drank the same spirituall drink that we do though under other signes or elements Object Rhenenses ad loc Bellarm. de effect Sacram. lib. 2. c. 17. August de utilit Poenit. cap. 1.2 Nay rather say Papists the same amongst themselves not the same with us Answ Then let us hear Augustine Eundem inquit cibum spiritualem manducaverunt quid est eundem nisi quia eum quem etiam nos mox Eundem non invenio quomodo intelligam nisi eum quem manducamus nos Inst What Paul there speaks of were not Sacraments Answ How then fit they Pauls intention which is apparently this to take from this people vain confidence in Sacraments 2. What means Paul to say of their passage through the sea c. it was a baptizing of them Cyprian Epist 76. August in Psal 77. Hear ancients Cyprian Mare illud Sacramentum Baptismi fuisse declarat beatus Apostolus Paulus dicens Nolo vos ignorare fratres c. 1. Cor. 10. Augustine Per mare transitus
Tertullian well answers That this sentence is of undoubted truth Nothing at all is hard unto God but yet if we shall thus abruptly use this sentence in our presumptuous and ground less conceits we may feign any thing of God as if he had wrought it because he had power to work it Non autem quia omnia potest facere ideo credendum est illum fecisse etiam quod non fecerit sed an fecerit requirendum God could have furnished man with wings to flie he hath done it to kites follows it thence that he hath done it yea or that ever it shall be done In a word Dei posse velle est non posse nolle Quod autem voluit potuit ostendit c. Psal 115.3 Gods power must be considered with his will and significations thereof what he will do he can do what he hath signified he will do let us build upon it that it shall be effected but where we want evidence of his will we shall but absurdly expect the event in respect of his power for he can do more then ever shall come to passe With like frand do our Transubstantiatours and their of spring Ubiquitaries delude the simple perswading the reall presence of Christs body some in many some in all places by this as one argument God is omnipotent Quis hoc nesciat To vield that it is possible for God to make reall communication of immensity part of his incommunicable glory to Christs Humanity and to grant that God can uphold a body in its essence without that essentiall property of a body Circumscription What Divinitie teacheth to believe that as actually true which God hath power to effect where is no evidence of his will to work it Abraham rested on Gods power and therewith supported his faith but it was for things whereof he had a promise as after followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of the generalis thus far Let us now view the words Who quickneth the dead and calleth things that be not as though they were These effects subject to Gods power Abraham considered fittingly for support of his faith in the particular promised him Sense For thesense of the words Sasbout Cajetan alii Many Interpreters take them particularly and thus interpret Who quickeneth the dead That is that gives generative virtue to men disabled for generation so putting as it were a new life into them And calleth the things that are not as if they were That is that makes eximious things contemptible the Gentiles that were no people a people of God I rather think they are to be taken in their largest sense according to the immediate purport of the words though I confess Abraham from them inferred the particulars of his promise and thus conceive Abraham to have reasoned for the establishing of his faith His first conclusion is this My body now as dead in respect of the act of generation God will quicken and make vigorous His argument God by his power can quicken the dead therefore he can give generative vigour to my dead body His second Conclusion The seed promised though it yet subsist not yet shall have being His argument God by his word makes things to be that are not Ergo. The question here moved by some seems to me impertinent Whether it be Gods property onely to raise the dead inasmuch as the Apostles purpose here is not to deliver these as effects peculiar to Gods power but rather to shew that they are things subject to his power Which was that that Abraham considered for establishment of his faith In the mean time I joyn with them in the conclusion That these effects fall not under the compass of any created power for howsoever we read of some Prophets and Apostles that raysed up the dead yet was not the virtue that quickened them inherent in them they being but instruments if so much rather signifiers of Gods will to effect such miracles In a word in all miraculous effects three sorts of causes must be distinguished 1. The principall efficient that is Gods power 2. The instrument or mean cause which sometimes are creatures and their actions not so much elevated above their naturall ability as chosen of God to be attended with his divine virtue 3. The cause dispositive which is fides miraculosa Gregor Dial. lib. 2. cap. 30. Gregory goes far yet stayes within these bounds Sancti aliquando ex potestate miracula exhibent aliquando postulatione utrolibet tamen modo Deus principaliter operatur c. saith Thomas If therefore at any time this effect be ascribed to Saints it is to them onely as instruments or means by faith obtaining the miracle to be wrought by the power of God Sive sit Elizaeus sive ille magnus Elias mortuorum utique suscitatores ipsi quidem suo non imperio sed ministerio for is exhibent nobis nova insueta Deus verò in ipsis manens ipse facit opera Bern. super Cantic Serm. 13. Vse Let us see to what use the meditation of these mighty effects of Gods power may serve us God quickneth the dead and calleth the things that be not as if they were that is by his word gives things being that erst had no being in nature When there was no light he onely said Let there be light and there was light when no firmament he called for a firmament and there was a firmament These and the like effects of Gods power Abraham meditated and thereby assured himself of obtaining the promises that had no help of performance in nature As comfortable and great promises God hath made us as he did to Abraham as to raise our bodies out of the dust of the earth and to make them like to the glorious body of the Lord his Son Christ Phil. 3.21 Why should it seem encredible to any as Paul speaks that the Lord should raise the dead Acts 26.8 He could at first build the body in that excellent figure out of the dust why not again repair the ruines death hath wrought in it He quickneth the dead He hath promised to * Isa 5 7.15 revive the spirit of the humble and to bring them up from the gates of hell Why are our souls so disquieted with our present apprehension of Gods wrath as if our state were remediless He quickens the dead Promised to work faith knowledge sanctification in the hearts of all that conscionably seek them in the means What now if we feel nothing but infidelity Let him but call for faith by his word he works it in the most incredulous and as he caused the light to shine out of darkness so can he cause the light of the glorious Gospel of Iesus Christ to shine in the hearts that yet sit in darkness and in the shadow of death In these spirituall effects of his power instances we have daily How many dead in trespasses and sins hath he quickened by his spirit to newness of
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