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duty_n	action_n	law_n	sin_n	1,227	5	5.2581	4	true

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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

proportion to us that is the fulfilling of the whole Law Gal. 5.3 our Saviour to such a boaster asking What he must do to inherit salvation suits answer to his proud humour Thou knowest the Commandments if doing be the means thou seekest to inherit by Keep the Commandments this do if thou wilt needs be doing and thou shalt live fail in the least apex the Curse is upon thee Gal 3.10 Now dares any arrogate power of fulfilling the Law it is strange yet what will not Popish pride assume Anathema to them saith the Trent Council whosoever shall say Dei praecepta homini etiam justificato sub gratia constituto esse ad observandum impossibilia of that question hereafter 2. Add unto this that other reason of the Apostle Christ becomes of no effect to such as by the Law seek to be justified or saved Gal. 5.4 3. They are fallen from Grace not which they had but which they might have had had they not renounced it by cleaving to their works Shal I need now to exhort in the Apostles terms Gal. 1.6 to hold Anathema all such as teach us by works to seek salvation they deprive us of the promised salvation exclude from fellowship in Christs merits the sole pillar of hope deprive us of Gods grace which alone is made the fountain of salvation I say not but other errors in the foundation obstinately holden deprive of salvation I say not but all heresies in their kind are so many blasphemies against God Neither blame I the rigour of Magistrates that with extraordinary severity labour to bring Hereticks and their heresies into ashes But surely an errour more pernicious to the souls of Gods people more derogatory to the glory of Gods grace and the validity of Christs merits I know none then this of Justitiaries and can but wonder How the severity of Laws against Popish Seminaries hath gotten relaxation that it should now no longer be holden Capitall so dangerously to seduce Gods people to evacuate the virtue of Christs death and to plunge so many souls bought with the precious bloud of Christ into eternal perdition Amongst Jews no recompense might be taken for bloud but the bloud of the slayer the bloud of souls how cries it lowder then the bloud of Abel And yet the Murtherer hath benefit of sanctuary More I add not save this onely He loves not his own salvation that hates not the enemies of the grace of God VERS 15. Proceed we in the Text Because the law worketh wratht for where no Law is there is no transgression The Scope THis verse tends to confirmation of the Apostles Consequence If they which are of the Law be Heirs then is the promise of none effect that is salvation promised can never be obtained How follows the argument The Apostle shews us by sending us to consider the effect or work of the Law such as it hath in all men since the fall The Law causeth wrath Ergò it frustrates the promise to all that cleave thereto for justification And this Antecedent hath proof from another effect of the Law betwixt which and wrath the connexion is inseparable to wit transgression it causeth transgression Ergò wrath This the context Sense For the sense view we a little the particulars they are principally two 1. The effect of the Law 2. The manner how it produceth his effect The effect of the Law is wrath whether Gods or mans Man 's saith Sasbout alledging to that purpose the judgement of Augustin neither dissent some of our own Divines Illyricus And if any ask How They answer by urging things upon the conscience as duties from which our vitious nature is most abhorrent as also by shewing how odious all a mans best actions yea his whole nature is and adjudging him to hel for his sins against those acts of the Law how doth mans vitious and proud nature storm that not without cause have learned interpreters thus expounded But fitlier to the Apostles purpose it is expounded of the wrath of God that is of the punishments which for transgression God is in his wrath ready to execute Now if any demand How the Law should have this effect Not of it self as if it were originally destined to subject man to punishment but by accident and occasionally onely in respect of our disobedience which sith it is by means of corrupt nature inevitable as inevitably doth the Law adjudge us to punishment as our vitious nature forceth us to rebellion This is the sense of the first clause It also hath its proof The Law causeth wrath for it causeth trangression betwixt which and Gods wrath the connexion is inseparable How we shall hear by and by if we shall first view the manner of the Apostles reasoning It is thus as most conceive A contrario sensu Where is no Law there is no transgression therefore where the Law is there is transgression But what if we conceive the Apostle to reason à signis Where is no Law there is no transgression an apparent signe that is that by means of the Law transgression followeth take away the Law there is no transgression therefore apparent that by putting the Law we put transgression See we how how comes it that the Law draws with it so unavoidably transgression sith it forbids and threatens disobedience enjoyns and crowns obedience Answ Not of it self but by accident through the corruption of nature ut suprâ In man corrupted the Law hath a double advantage to further transgression 1. Because by it corruption is provoked to be the more sinfull as in men unregenerate Rom. 7.5 13. 2. Through impotencie and weakness that remains in nature even reformed to perform that obedience which the Law requires in that manner it requires it Rom. 8.3 Some other explanations might be annexed as this Every sin is therefore sin because it violates some Law take away all Law thou takest away all sin for sin essentially presupposeth some prescription of Law violated Had not God by his Commandment forbidden Adam the eating of the fruit it had been no sin in him to eat it This is a truth but not all t●● Apostle here intends whose purpose is to shew not s● much the necessity of a Law to the being of sin as the necessary sequel and exsistence of sin in man since the fall by occasion of the Law Observ The point then observable is this That the law is so far from restoring us to Gods favour that it occasioneth his wrath so far from justifying that it condemns so far from being means of righteousness that it occasioneth transgression Hence called the Ministry of condemnation and death 2 Cor. 3.7 and the very strength and vigour of sin 1 Cor. 15 56. That not without cause said Luther though therefore traduced by Papists the law alwayes accuseth terrifieth condemneth The severall branches will be evident if we shall clear the last only and shew how inevitably it draws after it transgression in

sufficeth And it teacheth us in our study and search of Scripture not to let pass the smallest circumstance sith under it lye hid Doctrine so substantiall For wisdome we should search saith Solomon as men do for silver Prov. 2.4 turning up every clod and almost grain of dust wherein the least portion of pure metall may seem to lye hid In sacris liter is nihil est quod non ingentem thesaurum contineat modò scrutatorem habeat Ruizius reg 118. è Chrysostomo singuli sermones syllabae apices puncta in divinis Scripturis plena sunt sensibus Hieron ad Ephes. 3. Howbeit that we mistake not we must not forget that even the Scripture hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore it is not safe always to reason from order of narration except by other circumstances it be evident that the narration be to the order of times A Second collection of some Interpreters hence is this That the grace of justification is not tyed to Sacraments because it may be had without them And that was it as they think the Lord would teach us by the time of Abrahams circumcision and justification that look as the Lord furnishing the earth with hearbs and fruits before he made starrs by their heat or influence to give them vigour or raine to yeild them moysture would teach us that they are but Arbitrary Jnstruments which he useth ad Placitum So the the Lord giving Abraham Testimony of righteousnes before his circumcision would thereby teach us that his grace may be had without the Sacraments The question hath been already treated ad cap 2. Let us yet resume it that at least Our Judgement may be more manifest Necessity of Baptisme whereof the question chiefly is may be two ways conceived First Calvin justifi lib. 4. cap. 19. Serm. 26. Whether the receiving thereof be a necessary duty pressing the conscience by the law of God Whereto we answer with joynt consent it is necessary and so necessary that the wilfull contempt yea neglect of it where it may be had lays guilt of sin upon the conscience of the negligent or contempuous refuser Secondly It may be thus apprehended whether it be necessary as a mean of salvation In this also we consent that it is necessary as a mean of salvation Because 1. The observation thereof is a work of obedience and so part of that vita Regni 2. Because in the right use it serves to confirm faith and to nourish all graces that do accompany salvation What is then the question betwixt us and Papists It stands chiefly about the decree or manner of necessity namely whether it be absolutely necessary Vt perijsse protinùs existimetur cui ejus obtinendi ademta fucrit facultas Bellarm de Bapt. lib. 1. cap. 4. As Calvin explains it This measure of necessity of Baptisme we deny Papists affirm The question is saith Bellarmine whether Baptisme be necessary as a mean of salvation so that if any be not Baptised he perisheth etiamsi forte obignorantiam excusetur a praevaricatione praecepti that they affirm and if any demand what time it came to this height of necessity They answer Baptismus Christicaepit esse necessarius necessitate medii praecepti a die pentecostes As touching what we are to hold in this question I had rather utter in Bernards terms then in my own considering what adversaries we are are to deal with He therefore thus delivers his judgment Bernard Epist 77. That whosoever in men of years if any man since the publishing of that remedy for sin refuseth to be Baptized he adds to the generall contagion of nature the crime of pride and so carries with him a double cause of just damnation if he so dye yet if before death he repent and have a will and desire to be Baptized and cannot being prevented by death so be it he want not fides recta spes pia charitas sincera propitius sit mihi deus quia huic Ambrose de obitu valentiniani imperator ob solam quauam si defuerit nequaquam desperare possum omnino salutem nec vacuam credere fidem nec confundere spem nec excidere charitatem tantum si aquam non contempus sed sola prohibeat impossibilitas His reasons are First from authorities of Ambrose and Augustin Ambrose doubts not of the salvation of Valentinian for his faith only though he dyed unbaptized because he had a purpose S. Augustin de Bapt. lib. 4. cap. 22. and desire to be baptized Hear himself speak I hear saith Ambrose you are grieved because he received not the Sacrament of Baptisme Hear his reply Dicite mihi quid aliud nobis est nisi voluntas nisi petitio Atqui etiam dudum hoc voti habuit ut cúm in Italiam venisset initiaretur proximè baptizari se a me velle significabit c. Non habeat ergó gratiam quam desideravit Non habet quam poposeit Certe quia poposcit accepit mox quem eram regeneraturus amisi sed illi gratiam quam speraverat non amisit To Ambrose Saint Bernard adds S. Augustine determining that not only suffering for Christ but faith also and conversion of the heart doth supply the stead of Baptisme when not contempt of religion but point of necessity excludes the Sacrament of Baptisme 2. His next reason is collected out of Mark. 16.16 Our Saviour in likelihood when he said he that believes and his baptized shall be saved even for this so cautelously did not repeate he that is not baptized but onely he that believes not shall be damned intimating no doubt solam interdum sufficere fidem ad salutem sine ipsa sufficere nihil 3. His third Reason that which gives Martyrdom its value and causeth it to supply the stead of Baptisme shall it be thought so weak that what it gives to another thing it cannot alone by it self obtain we cannot think it Now faith gives Martyrdome this power that without any doubt it is reputed Baptisme For what is Martyrdome without it nisi poena It therefore alone may out of case of contempt suffice to salvation 4. Suppose the Lord see as great Faith in the heart of a man dying in Peace as in his that suffers martyrdome Surely God needs not outward evidences for discerning of faith and there may be in a man dying in peace a readiness to suffer death for the maintenance of faith suppose now this man to desire Baptisme but prevented by death to die without it damnabit fidelem suum Deus damnabit inquam hominem prose etiam paratum mori God forbid his peremptory conclusion is this Pro certo cùm non aliunde martyrium nisi ex Fidei merito illam obtinuerit praerogativam ut fingulariter vice Baptismi secure suscipiatur Non video cur non ipsa aeque sine Martyrio apud eum tantundem possit cùm sine Martyrii probamento proculdubio innotescit 5.

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

all the posterity of Adam That mass let us conceive to admit this distinction part of it is meerly naturall such only as it is derived from Adam part sanctified and purged in a measure by the Holy Ghost For that meerly naturall it is confessed by adversaries it is so meerly rebellious against the law that the more it is restrained the more it rebells things prohibited therefore the more affected because prohibited confer Rom. 7. 8. The main question is touching those of Adams posterity that are by grace renewed whether in these also the law puts a necessity of transgressing Now howsoever we acknowledg that grace so far prevails against nature that there is something in every man regenerate so far from fretting against the law that it findes a kinde of complacentia and delight in the laws prescripts Rom. 7.22 Yet 1. Neither are we so wholly purged by grace but that there still remains in us part of that carnall wisdome that is not nor can be subject to the law Rom. 8.7 There still is a law in the members rebelling against the law of the minde Rom. 7.23 And 2. Though it were granted we are wholly freed from enmity to the law yet are we not wholly delivered from frailty in obedience in which last respect at least sinning even in men regenerate is occasioned by the law inevitably in respect of the event Let us yield then ex abuntdnti that transgression is not in Gods Children caused ex fremitu yet I hope it is occasioned ex infirmitate by frailty And though Gods Children sin not out of fury yet sin they out of impotency Besides the texts now alledged compare we the perfection of the righteousness which the law requires with the perfection of that holiness grace worketh and we shall not chuse but acknowledg that howsoever out of another principall yet sin is by the law occasioned infallably in the Children of God so long as they live here in the spirituall warfare see Rom. 7. For clearing of this point sith thereon turns the whole controversie It shall not be amiss to handle that controversie Whether the righteousness performed in the law to justification fall within compass of our power to perform so long as we live in this world Or whether all transgression of the law may be by any strength of grace here attained avoided In this question the opinions are three First That of Pelagians condemned long since to the pit of hell The law they say is possible to nature If a man would strive with his naturall abilities to the utmost he might perfectly fulfill the law without any assistance of grace supernaturall And the only reason why men fail in legall obedience is because they want will Touching this though I refer the Reader to what was long ago written pithylie and truly by S. Augustine Hierome and others only remember we what Paul that had more then nature professeth of himself To will is present but I finde not power to perform Rom. 7.18 He failed in obedience not for that he wanted will but because he lacked strength And least any should think it was his personall weakness he shewes the same impotency to be in all Gods Children even after regeneration Gal. 5.17 S. Augustine S. August de peccat merit Remiss lib. 2. cap. 17. ex abundanti yields to Pelagius that we may keep the law si volumus but the Hypothesis saith he is impossible We cannot will to make good the obedience of the law His reasons are because impediments unavoidable the will hath alwayes clogging it in this life 1. Ignorance 2. Infirmity And sometimes our wills are not moved to do what the law prescribes quia latet quod justum est sometimes quia minus delectat From both these who can say he is or can be free during state of this life Second opinion is that of Papists The Law is possible yea easie though not to Nature yet to Grace and anathama to him that shall say the Commandments of God are impossible to a man in state of Grace The judgement of our Churches stands thus obedience to the Law is thus distinguished there is an inchoate obedience standing 1. In love of the Law 2. Desire 3. Purpose 4. Endeavour to obey 5. Some measure of actuall performance 6. Grief for imperfections this is possible to every regenerate child of God There is also perfect and complete obedience which answers exactly to the rigour of the Law for matter manner measure of performance of this is the question and hereof teach we that by no measure of grace here given it can possibly be attained See we therefore the terms 1. What that obedience is which the Law requires 2. What measure of grace it is that God in this life gives to his children The justice of the law in Bernards terms must thus be qualified 1. It must be Recta according to rule so that all that is prescribed and onely what is prescribed must be done 2. It must be Pura free from blemish in manner and measure of performance 3. Firma steady for continuance without any the least intermission and interruption And this explanation hath ground Gal. 3.10 Where the law curseth to hell every man that continues not in all things written in the book of the law to do them In Hieroms term somewhat unusuall but significant the law requires to righteousness Impeccantiam that is Freedome from all sinne not onely that which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enormity but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infirmity and that explanation hath ground Rom. 6.23 because the wages of every sinne more or less is death According to the Apostles explication The righteousness of the law must be 1. Universall Gal. 3.10 so that no duty nor branch of duty in any Commandment may be omitted No sinne nor degree of sin against any precept may be incurred 2. As the law is spirituall Rom. 7.14 so prescribes it spirituall obedience not onely binding the outward man to good behaviour but reaching to the very thoughts and affections and ordering them so that though it were possible for a man to omit no outward act of duty enjoyned to incurre no outward act of sin forbidden yet evil purposes desires yea thoughts of evil approved yea if they arise from that inward principle Concupiscence unapproved disable us from being justified by the Law For the tenour thereof runs thus Love the Lord with all thy soul with all thy thought c. This measure of obedience we teach S. August de peccat merit Remiss l. 2. c. 6. c. not onely as Augustine that it never yet fell into any man in this life nor in likelihood shall be attained but that it is impossible to be reached unto That that term offend not know we that though all things are possible unto God nothing hard unto Him yet that infinite and boundless power of God admits a double limit 1. His nature hence said the

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

niti pro viribus oporteret Object 3. By this means we shall be denominated just of a Justice without us as if a man should be wise by wisdome of another Answ Though that in Physicks and morall Philosophy be absurd yet in Divinitie it is no absurditie Object 4. Then shall we be as just as Christ Ans That follows not for Christ besides the Justice he had by obedience to the Law had also Divine justice as second Person of the Trinity 2. Yea even in Legal Justice a preheminence there is left unto Christ because he had it by his own performance we have it onely by imputation And what great absurdity is it to say save onely that the comparison is somewhat odious that we have not lesse Legal justice then Christ had whiles it is acknowledged we have it not as Christ had it by our own performance but by imputation and as I may say aestimativè because it is given us to be ours Obiect 5. Justification stands in restoring what in Adam we lost Now in Adam we lost not imputed righteousness Ergò Answ To let pass that description of Justification Ad minorem We lost righteousness though not the impatation thereof quà Justice though not quà imputata and he doth ill confound the thing with the manner of applying and hear a like reason Justification stands in restoring what we lost in Adam now in Adam we lost not remission of sins Ergò Hear Bernard Si unus pro omnibus mortuus est ergò Bernard Epist ad Innocent 190. omnes mortui funt ut videlicet satisfactio unius omnibus imputetur sicut omnium peccata Vnus ille portavit mox Justum me dixerim sed illius justisiâ quaenam ipsa Finis Legis Christus adjustitiam omni credenti Denique qui factus est nobis inquit iustitia à Deo Patre quae ergò mihi iustitia facta est mea non est Si mea traducta culpa cur non mea indulta iustitia sanè mihi tutior donata quàm innata c. Bellarmine himself thus Dicitur Christus iustitia nostra quoniam satis fecit Patri pro nobis eam satisfactionem ità nobis donat communicat cùm nos iustificat ut nostra satisfactio iustitia dici possit Nam etiamsi per iustitiam nobis inhaerentem verè insti nominemur simus tamen non per eam satisfacimus Deo proculpis nostris poenâ aeternâ c. Et hoc modo non esset absurdum si quis diceret nobis imputari Christi iustitiam merita cùm nobis donentur applicentur ac si nos ipsi Deo satisfecissemus c. VERS 7 8. There followeth in these verses proof of the Minor in the former syllogisme David appropriates blessedness to the man that hath righteousness imputed without works for he appropriates it to him whose sinns are remitted Cajetane Paraeus Piscator How follows the argument Some thus conceive it The Apostle say they thus collects the argument from David because in this speech of David there is no mention made of any of our works but onely of Gods actions in remitting covering not imputing sinne some gather it from equipollence of the phrases for it is all one not to impute sin and to impute righteousness because that he that by not imputation of sin is made non peccator is thereby made iustus there being no medium betwixt a non-sinner and a righteous man betwixt absence of all sin and having of righteousness Against that opinion I mean not to dispute yet I would have the Reader remember that betwixt imputation of Christs righteousness and remitting of sins a difference there must needs be such I mean as is betwixt the cause and the effect the thing destinied to the end and the end it self for remission of sins presupposeth imputation of righteousness and he that hath his sins remitted hath first Christs righteousness imputed that he may have sins forgiven May I have leave to interpose my sentence What if the consecution stand thus The iustified man by Davids opinion hath quá talis remission of sins therefore he hath imputation of righteousness without works forasmuch as where sins are remitted there can be no iustice but imputative every transgression of the Law depriving of that iustice which stands in works forasmuch as the Law to righteousness requires observance of every particular duty therein prescribed abstinence from every particular sin therein forbidden sith therefore Whosoever is iustified hath sinnes remitted it follows that his blessedness ariseth from imputation of righteousness without works Judicent Docti The coherence we see Let us now view the sense of the words What difference may some say betwixt remitting covering and not imputing sinn Answ Cajetane thus conceives a difference In sinne we are to consider three things 1. The offence and displeasure of God 2. The turpitude it leaves either in the action or person 3. The punishment Now sin is in respect of the offence remitted in respect of the turpitude covered in respect of the punishment not imputed such like niceties many I could recite out of interpreters But it may be it is true that Ambrose hath Remittere tegere non imputare Ambrose ad loc una ratio unus est sensus and again Vnius significationis surt verba quia cùm tegit remittit cùm remittit non imputat And the heap of words serves onely to amplifie the grace of God in this blessing yet Cajetane errs not much in his explanation The things here to be treated are First Rimission of sins wherein it consisteth What this remission of sins is which David so much magnifies as that he pronounceth him blessed that is partaker of it To this Papists make this answer True remission of sins is not only the removall of Gods displeasure and the absolving of us from the guilt and punishment of them but an utter abolishment of them in respect of being Consil Trident seff 5. Bellarm. de sacrament baptism lib. 1. cap. 3. de justific lib. 2. cap. 7. and 9. Bellarm. in Psal 32. In Baptismate tollitur totum id quod veram propriam rationem peccati habet As Bellarmine speaking of the communicating of this blessing in Baptisme likewise defines Baptismo reipsâ tolli omnia peccata it a ut non solum non imputetur sed nec sit quod imputari posset ad culpam And generally thus hold they of remission of sins that it is the abolishment of them in respect of being And what is it to have sins covered Dicuntur peccata tegi hoc loco non quod sint non videantur sed quòd abolita sint eorum loco justitia successerit What the not imputing peccatum non imputari non significat peccatum manere sed non puniri sed significat nihil esse in homine justificato quod in peccatum reputari possit That we

Baptismus est The same Augustine Cùm essent omnia communia Sacramenta non communis erat omnibus gratia quae Sacramentorum virtus est speaking of the very elements Inst The same let them be but in signification not in vertue or efficacy Answ They drank of the Rock which was Christ some of them I mean as Augustine expounds in Psalm 77. And if therein they had Communion with Christ how are they not the same in efficacy Will they say the effect was one the efficiency or manner of producing different It is easie to say any thing their proof we want and require Not to be long Scholast ad 4. senten Concerning the Sacrament of Circumcision their own Divines confess many of them that it had the same effect with Baptisme and in the same manner namely the work wrought Why may we not then conclude that their Sacraments were one with ours in Use Ends and Efficacy Forsooth their Sacraments had no absolute promise of grace ours have But before I answer their objections the Reader must be entreated to observe that they change the state of the question For the question is not betwixt them and us Whether their Sacraments conferred justification as ours For we maintain that neither confer justification though both equally confirm it in manner above-shewn But the question is whether theirs had the same efficacy that ours have to the uses and ends whereto they were designed And so we affirm that the same promises for spirituall things were made to both people in both Testaments and confirmed in both Sacraments The same promise that is made to us was made to Abraham yea first to Abraham and first to the seed of his loins walking in the steps of his faith Gen 17. How else reasons the Apostle from the example of Abraham the promise was given Abraham through faith Ergò It s ours through faith and not by the Law c. and again How makes he Abraham the father of believers in both people except that the Covenant was stablished in him as the father for his children of both people But have our Sacraments absolute promise of grace justifying to be conferred by them then what lets infants even of hereticks in baptisme of hereticks to receive justification And if justification may be had in the Conventicles of hereticks why not also salvation We will henceforth be of comfort in the Church of England and we will hope for our infants yet that they may go to heaven 2. Where have we such an absolute promise made to our Sacraments Mar. 16.16 this I read He that believes and is baptized shall be saved Acts 2.39 He that repents and is baptized shall receive remission of sins Never He that is baptized shall have justification or salvation simply because he is baptized To omit all other their objections bewraying too foul ignorance in the matter of the Covenant of grace their last onely I will take notice of It lies thus Our Sacraments are said to save to regenerate to justifie and no such thing is read of theirs in the Scriptures Ergò They are not equal in efficacy Answ Many of the places alledged are to be understood of the Baptisme of the Spirit as that 1. Pet. 3.21 Tit. 3.5 Joh. 3.5 And what is that to the Sacrament 2 If in other places remission of sins be in shew of words ascribed to the Sacrament it must be understood significativè at most but concomitanter Vse Let us now leave a while these toilesome controversies and see what use of this conclusion redounds to us And it shall be the same that Paul once made to the people of Corinth 1 Cor. 10. upon this ground That none of us presume upon Sacraments as if they sealed up impunity to willfull transgressions there is no greater vertue in ours then was in Iewish Sacraments And their Murmurings Idolatry Fornication Tempting of God was severely punished even in those that partook Sacraments the same with ours in signification use and efficacy And why should any of us adventure the displeasure of God upon vain confidence of the work done of Sacraments Consider we that they are not only obsignations of favour but obligations to duty and so bined to dutifull carriage that they seal up pardon of no more sins then are repented and forsaken It is in this respect with Gods pardon as with like indulgence of Princes to Malefactours they binde for ever to good behaviour And I could wish our people thus perswaded of them But thus it fares with most through their ignorance as it is said of the Hart when he is wounded he runs to the herbe dittany known by naturall instinct to be soveraign So our people when they have wounded their souls even to death with the vilest abominations they post to Sacraments for medicine adding to their other sins this of profaning Gods sacred ordinances By the law of God given to the Iewes it was ordained that none that had contracted any legall pollution should on pain of death adventure on their Passeover till such time as his cleansing according to the law was accomplished The statute for the letter bindes not us but the signification thus far serves to instruct us that none of us renewing his sins should adventure on Sacraments without renewing repentance The last thing here observable is this That Sacraments are ordained not to confer justification but to confirm us in perswasion of it As to Abraham circumcision gave not righteousness but as a seal confirmed it unto him for what shall we say as Papists This Sacrament was so to Abraham only as his priviledg not so ours to us Thereto hath already been answered and the case is as plain for Baptisme in Cornelius as this for circumcision in Abraham Kemnit Exam. part 2. de sacram efficac Vsu or shall we say these instances were extraordinary and therefore afford no generall rule First How appears it of either that there was any thing extraordinary Secondly Whence should we fetch the rule to judg of the ordinary use of Sacraments save from their persons that first received them Let it stand therefore for a conclusion that the use of Sacraments is not to confer faith or justification but to confirm it For which cause we shall finde that ordinary faith is required as a pre-disposition necessary in all that are admitted to the Sacraments yea Act. 8. faith of the Messiah and confidence in him for justification between which faith and justification the connexion is inseparable Ob. If any shall say that they cannot have use in infants Answ To omit other answers though in infants while they are infants they have not actually that use yet to 〈◊〉 end they are ministred to infants that when in time to come they shall believe to righteousness their faith may receive confirmation by baptisme in infancy received August de Bapt. contra Donat. lib. 4. cap. 24. To this purpose saith Augustine In Abraham praecessit