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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62378	An exposition vvith notes on the whole fourth chapter to the the Romanes wherein the grand question of justification by faith alone, without works, is controverted, stated, cleared, and fully resolved ... / by William Sclater, Doctor in Divinity, sometimes minister of Gods word at Pitminster, in Summerset ; now published by his son, William Sclater, Batchelar in Divinity, minister at Collompton in Devon.	Sclater, William, 1575-1626.; Sclater, William, 1609-1661.	1650 (1650)	Wing S918; ESTC R37207	141,740	211

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

pretence to be neglected Who dare then stand up to defend the profaneness of those fanaticall spirits that scoffe at these ordinances more meete they say for carnall Jewes then for spirituall Christians Forsooth they have the spirit immediately to work what Sacraments serve to signifie or exhibite and what needs the Element where the grace is received They had best taxe God of indiscretion that of his mercy hath ordained them to be helps for our weekness and fitting himself to our state in the flesh in sensibilibus intelligibilia praebet Chrysostom Homil. ad Pop. 60. and 83. in Matth. as Chrysostome in things sensible reacheth unto us things intelligible They boast of the spirit they have a spirit indeed but not of God but of fornication as the Prophet speaks or of delusion that hath caused them thus to erre No man saith Paul speaking by the Spirit of God defieth Iesus 1 Cor. 12.3 Moman said I taught by the Spirit of God contemneth the ordinances of Christ established in the word But what need Sacraments when the thing they signifie is obtained Let Paul answer thee from the case of Abraham he was justified before he was circumcised yet received the sign of circumcision to be a seal of the righteousness of faith which he had being uncircumcised No less absurd is that saying of them that in heat of affection inveighing against dumbe Ministers stick not to affirm their actions are meer nullities Baptisme no Baptisme that is administred by a non-Preacher Well then why receive they not a new Baptisme sith the old is a blank They answer they have the inward Baptisme and therefore need not the Sacrament Be well advised if thou hadst the measure of Abraham or of the blessed Virgin in regeneration thou art not exempted from use of any Sacrament From Abrahams act proceed we to the object What received Abraham The sign of circumcision genitivus speciei frequent in Scripture and common language the gift of tongues the gift of healing 1 Cor. 12. That is tongues and healing which are gifts the sign of circumcision that is circumcision which is a sign Observ The things here observable are 1. The natvre of a Sacrament opened Bellarm. de Sacrament lib. 1. cap. 17. A brief description of the nature of Sacraments Sacraments are signes ordained of God to seal up unto us the righteousness of faith Your collection is naught say Papists For you conclude a generall from a particular It follows not that if circumcision were so and so to Abraham that therefore all Sacraments are such and to all men such But it is well answered that what belongs in common to all the species may well enough be attributed to the generall For that which all the species have in common Parcus ad loc they have from their generall proceed we therefore to the explication Touching the name of Sacraments it is idle to contend though in so many letters and syllables we have it not in Scripture yet the thing we have and why should we be so abhorrent from the word so significant and of so long continuance in the Church of God The first thing in the nature of a Sacrament is this August de Doctr. Christ lib. 2. cap. 1. That it is a signe Now a signe saith Augustine is that which besides the species it offers to the senses causeth some other thing to come to our mind as when we see smoak we say there is fire when we see the rain bow we think of the covenant God made with all flesh Signes are of two sorts Naturall Voluntary Augustine calls them data others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naturall signes are such which naturally without the will or appointment of any of themselves cause us to think of what they signifie as smoak of fire Voluntary signes are such as signifie what they do signifie by the will and appointment of those that make them signes as the rain-bow of the Covenant which it signifies not Naturally but by the will of God and of this latter sort are Sacraments Again of these Voluntary or made signes some are analogica that carry a resemblance of things they signifie some not so but meerly by appointment and constat of the imposers signifie what they signifie as Ivy bush wine Sacraments are in the first kind whereupon saith Augustine if Sacraments had not some similitude and likeness of the things August epist 23. ad Bonifacium whereof they are Sacraments they could at no hand be Sacraments Therefore in all Sacraments God hath made choice of such signes as have a fitness naturall though indeterminate to represent what they are ordained to signifie though actually they do not signifie it till Gods ordinance have therto determined them for example washing in water hath a fitness to signifie spirituall cleansing by Christs bloud actually it signifies it onely by appointment of God c. Moreover Popish Schoolmen in this question of Sacraments have devised other distinctions of Signes which it shall not be amiss to propund Scotus ad sent l. 4. dist 1. First thus Signes are either Rememorative which by their signification call to remembrance something past or Demonstrative as it were pointing at something present Aquinas part 3. qu. 6. art 3. Bellarm. de Sacram. l. 2. c. 9. or Prognosticall foreshewing something to come Sacraments of the new Testament are al these Memorials of Christs Passion demonstrating the effect of the Sacrament Foreshewing eternal glory Although though this we must observe saith Bellarmine Bellarm. de effect Sacrament lib. 1. c. 8. that that which Sacraments of the new Law chiefly and essentially signifie is onely justifying Grace According to him therefore our Sacraments are chiefly yea essentially onely demonstrative Yet they further distinguish of signes Scotus ubi suprà some are speculative onely they are such as are ordained to no other end but to signifie some are withall practicall which are ordained to effect and work that which they signifie and of this latter sort they will have our Sacraments to be Thus farre of the generall nature of Sacraments Proceed we now towards enquiry of the difference that we may see what it is that distinguisheth Sacramentall signes from others Signes then are all of them amongst those things quae dicuntur ad aliquid Every signe is a signe of something and by being a signe leads us to consider of that whereto it stands in relation What is it then that Sacramentall signes do signifie For better understanding we are to consider in every Sacramentall signe Two things as Parts after a sort of it as it is such a signe First a Substance or Matter 2. Actions about that matter as in Circumcision the matter was the Foreskinne The Action thereabouts The cutting off the Foreskinne In Baptism the Matter is water the Sacramentall action the dipping or sprinkling of the child c. If the question now be what Sacraments in common signifie Answ The

by new prescripts as by false glosses are here forbidden May we think the rule of faith is left more at randome and uncertain How then doth Paul so resolutely denounce Anathema to him that shall teach any other thing then what they taught and the people received Gal. 1.8 Perhaps they will say under their doctrine of faith comes chiefly what they delivered in Preaching by word of mouth Irenaeus advers Haeres lib. 3. cap. 1. Answ Hear Iraenaeus Evangelium quidem tunc praeconiaverunt postea vero per dei voluntatem in in scripturis nobis tradiderunt fundamentum columnam fidei nostrae futurum yea and for their own rule of preaching it is Pauls protestation It was no other then the Scriptures of Moses and the Prophet Act. 26.22 Lastly If there be and have been ever so necessary use of tradition to direct us in matter of faith and practice I wonder much that our Saviour and his Apostles never in any point of faith aledg tradition but Scripture for evidence It is written in the Prophets Psalmes Moses c. I finde often It is come to us by tradition from Elders I finde never for allegation of Christ or his Apostles To these Reasons Let us add the consent of some Ancients Tertullian advers Hermogen Tertullian Adoro scripturae plenitudinem quae mihi factorem manifestat facta In Evangelio vero amplius Ministrum atque arbitrum rectoris invenio sermonem An autem de aliquâ subjacenti materiâ facta sint omnia nusquam adhuc legi Scriptum esse doceat Hermogenis officina si non est scriptum timeat vae illud adjicientibus aut detrahentibus destinatum Augustinus Austust de Doctr. Christia lib. 2. cap. 9. Contra litem Petilian lib. 3. cap. 6. In his quae aperte in scripturis posita sunt inveniuntur illa omnia quae continent fidem moresque vivendi Idem sive de Christo sive de ejus Ecclesia sive de quacunque aliare quae pertinet ad fidem vitamque nostram non dicam si nos nequaquam comparandi ei qui dixit licet si nos sed omnio quod secutus adjecet Si Angelus de caelo vobis annuncianerit paeterquam quod in scripturis legalibus Evangelicis accepistis Anathema sit Heaps of such like testimonies of Fathers are every were occurrent amongst our Divines It were strange that in their own School this doctrine should be taught yet Scotus and those that follow him Scotus Nic. prolegom in sent q. 2. maintain this position That cognitio supernaturalis necessaria viatori tradita est sufficienter in sacra Scriptura Their Reasons Sacra scriptura tradit quid sit finis hominis puta visio fruitio dei determinat quae sunt necessaria ad illum finem consequendum scil Mandata declarat etiam proprietates substantiarum separatarum quantum est utile viatori nosse Igitur Dico illa omnia scripta esse ab Apostolis quae sunt omnibus necessaria Bellarm. de verbo dei non scripto lib. 4. cap. 11. Some chiefe of their arguments shall be propounded If Scriptures be sufficient either the whole Canon of Scriptures joyntly taken or the severall parts but neither the whole because some parts are lost nor the severall books Ergo. Answers are given to the minor that both the whole is sufficient and perfect according to perfection requisite for the whole and the parts also perfect according to perfection of parts That some parts of the Canon are lost they are not able to prove their instances being all either of writings not canonicall as some of Solomons Songs and Proverbs or else parts of Scripture extant though not under the names of those to whom they are assigned as those ascribed to Nathan Ahia Iddo For fuller answer Let us consider that the question is touching Scriptures now extant Whether the Scriptures we have be a sufficient rule of faith and practice How impertinent is it to tell us that part of the ancient Canon is lost which though it were yielded impeacheth nothing of the truth of what we hold concerning full perfection of Scripture now extant for the Church that now is and shall be to the end of the world Our conclusion is this Since the days of Moses there never was wanting to the Church a written Canon completely sufficient for the times of the Church sometimes it was more narrow sometimes more large ever perfect secundum tempus as Lumbard distinguisheth never defective in any necessary point of faith or practice Their Second argument is from induction of particulars necessary to be believed or done which yet are not contained in Scriptures as that there are some books of Divine inspiration that these now bearing that credit are they that they have such Authors as they pretend c. None whereof are taught in Scripture Answ For this last of the certainty of Penmen whose names they carry this that we answer First That many of them give testimony to their Authors Secondly That the ignorance of the Penmen impeacheth nothing of the fulness of necessary knowledg It sufficeth that we know they have God for their Author though his secretary or scribe be to us unknown As for their other particulars That we know not the Scriptures to have proceeded from God Scotus in Prolegom ad Magistum but only by tradition Hear their own Scotus and his followers convincing all that question of the Heavenly Author of them or any part of them by Scriptures themselves His arguments these 1. Propheticall prenunciations all verified by events 2. Perfect concord and consent of scriptures 3. Credit and candor of the penmen 4 The reasonableness of the things therein contained 5. The unreasonableness of errours and heresies in things wherein they oppose the doctrins of scripture 6. The stableness of the Church professing doctrine of Scriptures and punishments of those opposing it 7. Clarity of miracles c. These and the like hath Scotus as arguments in his judgment sufficient to stop the mouthes of any Atheist or Heretique that shall question their inspiration from God And I will boldly say The Scriptures carry as express characters of a divine author as the creatures of the power or wisdome of the Creator The Doctrine so holy so majesticall so divinely powerfull to humble to comfort to convert the soul that it is as absurdly questioned whether God be the inspirer of Scripture as he is the maker of Heaven and Earth There is no creature so high or low but carries this inscription Deus me fecit No Scripture nor sentence of it wherein a man not blind may not read this Title Deus me inspiravit It is vain to object that sundry have questioned this principle For so have many done Gods Creation of the world such quaere's arise out mens blindness to which the clearest things are questionable For other particulars they are either expressely or by implication taught in the

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