Matter or Substantiall element signifies the person of Christ or something therein The actions of the Minister the actions of God the Father and his Spirit communicating Christ and his benefits unto us The Sacramentall actions of the people their receiving Christ and his benefits The Authour of them comes next to be treated of as part of the difference whereby they are distinguished from other signes of mans imposition The Authour of them is God onely 1. Because He onely can determine signes to such actuall signification 2. And can alone by them assure us of the grace they signifie Last is the Use or End of Sacraments which is intimated in the next words seals of the righteousness of faith Let us explain the words and then examine the doubts The office of a seal stands in four things 1. Concealment 2. Distinction 3. Impression 4. Confirmation According to which severall uses of seals the explanation is here diversly conceived Some think the Apostles metaphor hath respect to the first office Concealment and they thus expound it Circumcision sealed up righteousness that is concealed Sasbout ex origine and closed it up for a Time namely Till by Christs coming in the flesh it should be revealed That dotage needs no confutation Another sort take it well nigh Stapleton in Antidoto Cajetan ad loc as Anabaptists and they will have it so called onely because it is a mark of the righteousness of faith by which men might know that they had obtained the righteousness of faith but that office of Sacraments if there be any such is sufficiently expressed in the former Title when it is called a signe Whether in the third respect they are called Seals because they leave a stamp and impression of the righteousness of faith that absurdity I wonder some of them fell not up 〈…〉 considering that they teach they confer grace by the work done but the place it self sufficiently confutes it because Abraham had this righteousness before either he received or God ordained the sign of circumcision It remains then that in the last respect they are called seals because they are ordained for greater confirmation and assurance given to us of righteousness promised in the Covenant of grace So Theophylact as Sasbout conceives him a seal whereby God sealed up righteousness to Abraham and testified it to be most true and certain as we are wont to set seal to that which we would testifie to be sure and firm Now if any demand what they seal up or confirm unto us the answer is It is the righteousness of faith that is remission of sins and that esteem of righteousness which the Lord allows to all truly believing If this be not all they assure us of yet it is the principall other ends being all subordinate to this other uses less principall and dependent thereon Now see we what it is that adversaries except against our description of Sacraments hence collected Forsooth they tell us that we reason absurdly from one species to the whole kinde affirmatively thereto hath been already answered They limit this use of circumcision to Abraham only and though to him it was a seal in this sence yet not therefore to others But I demand Bellarm. de Sacram. lib. 1. cap. 17. Gen. 17.7 10. was the Covenant made with Abraham only or with his seed also or was circumcision a sign of the Covenant to Abraham only or else to his seed also If the Covenant belonged to all if circumcision was to all a sign of their being in the Covenant why not to all also a seal of righteousness Forsooth say our adversaries one end of Abrahams circumcision was peculiar to Abraham as that he should be the father of all believers therefore this also of being a seal of the righteousness of faith Answ And I wonder why we may not conclude by the like reason that to Abraham only it was a sign of the Covenant because this end they mention had place in Abraham only But let us more neerly view the Reasons It was Abrahams priviledg only to be the father of all believers both circumcised and uncircumcised Ergo His priviledg onely to have circumcision a seal of righteousness How prove they their consequence Forsooth Paul joyns both together and therefore they are of like priviledg Answ Why may we not say ut supra that the necessity of the sign of circumcision was also Abrahams priviledg because it also is joyned to the rest But for more full satisfaction view we the scope of the text which is this To shew that justification belongs to believers of both people The proof is from a sign Abraham had righteousness in uncircumcision Ergo Righteousness belongs to the uncircumcised For this was that the Lord mystically intended to signifie in justifying Abraham before circumcision and in commending circumcision to him justified But to what end mentions he that end of circumcision sealing up the righteousness of faith Answ To answer that which he saw might be objected on this manner If Abraham were justified before circumcision what profit received he by that Sacrament Answ It sealed unto him the righteousness of faith And shall we say now it was Abrahams priviledg to be confirmed in perswasion of righteousness belike then his posterity either needed no such confirmation and so Abrahams priviledg shall be to be the only weakling in faith that needs means of confirmation or else his seed shall lack that help that Abraham had for establishment though the Covenant were equally made with them It is too tedious to follow them in all their diversions here therefore an end of his enquiry touching the generall nature and use of Sacraments What is it now that our adversaries want in our description that serves to express the generall nature of Sacraments that pulcherima definitio of a Sacrament extant in the catechisme of Trent Councill and ours besides the homonymie of the word righteousness they can assign no difference but in a term onely Sacramentum say they est res sensibus subiecta Bellarm. de Sacram. lib. 1. cap. 11. quae ex dei institutione sanctitatis justitiae tum significandae tum efficiendae vim habet Sacramentum say we est res sensibus subjecta quae ex dei institutione justitiae tum significandae tum obsignandae vim habet sealing of righteousness they like not though the Apostle hath pointed us thereto It should be effecting or working of righteousness and then all were well See we therefore a little whether this be of the nature of Sacraments and amongst the uses to which they are assigned to effect or work righteousness Where we have to things to consider First What grace they are appointed to work they answer justifying grace which after them stands in the habit of faith hope charity Secondly How they work it Not as principall efficients for that is peculiar to God but as instruments as the Master of sentences expresseth it Lumbard
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
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
ignorance to denie the truth of the History understood according to the letter and to fansie all things after the course of Allegories From my experience and knowledge something I can speak An id to once falling on a Fryer Allegorizing after their fashion The History of David and Goliah grew stiff in the opinion that there never was such a monster as Goliah He would have added nor such a Saint as David His reason For Goliah signifieth the Devil David Christ the stone wherewith he was slain the Word of God and what I wonder the scrip and sling But such mischiefs draw wrested Allegories frequently with them But affords not Scripture often such Allegories Answ No question Yes but it is good for us to be sure we have Gods spirit directing us in their accommodation before we propound them as things intended by the inspirer of Scripture least we belie the Holy Ghost in fathering on him a sense that he never intended Hieron praesat decem vision Esaiae Saint Hierome speaking of Origen the Father of Allegories though himself be faulty enough in that kind Yet casts on him this aspersion Origines saith he liberis Allegoriae spatiis evagatur ingenium suum facit Ecclesiae sacramenta Would God not many of our Ministers also And other ancients though bold enough this way Yet set limits to us in this kind Basil in Hieron Hieron in Zech. 4. Gal. 4. 1. Ever preferring the sense literall 2. Prohibiting Allegories to be attempted in praeceptis quae ad vitam pertinent in his quae perspicua manifesta sunt Later Divines have straighter bonds as 1. That it be done Parcè 2. For illustration rather then proof except where Gods spirit points at the Allegorie 3. Let this be added that as similitudes such things may be used so be it we be not too peremptory in fathering that sense upon the Spirit of God For example it is said of Moses He brought the Israelites to the skirts of Canaan but Joshua gave them possession of it perhaps in that was this mystery That the Law prepares to Gods kingdome but it is the Gospel that brings thereinto howbeit it were too much audaciousness in any to say any such thing was taught thereby though by way of similitude it may be so applyed Of this observation thus farre 2. Whereas Abraham is said to be the Father of all that believe in uncircumcision Note we That the Covenant of Grace made with Abraham reached by Gods intention from the beginning even to the Gentiles believing And this appears Gen. 17. inasmuch as to strangers and those bought with money Circumcision must be administred And long after when the greatest enclosure of Grace to Jews seemed to be if strangers sojourning amongst them would consent to be circumcised they might eat the Passover there was one Law for the home-born and for the stranger sojourning amongst them Exod. 12.48 49. And if any ask Why Paul saith of them They were strangers from the common-wealth of Israel Aliens from the Covenants of Promise Ephes 2.12 Answ In respect of the dispensation of the Covenant the body of the Gentiles were Aliens because God had not yet so generally manifested his Grace to them by calling Ephes 3. Yet in respect of Right it belonged to as many of them as walked in the steps of Abrahams faith or otherwise thus The Covenant from the beginning was intended to Gentiles Howsoever the Visible admission of them into the Covenant was not till the dayes of the new Testament so that who can blame the Lord of hard dealing towards Gentiles even before Christs coming that even in Israel gave place unto as many of them as would submit to the conditions of the Covenant will any say the Lord should have called them as he did the Jews Answ Who hath given him first and it shall be recompensed him Rom. 11.35 And his church was conspicuous and eminent in the eyes of the whole world that who so had hearts might thereto joyn themselves and share in the priviledges thereof And father of circumcision That is of Jews circumcised To them c. that is to as many as unto circumcision added imitation of Abrahams faith So then circumcision alone while it stood in force as a Sacrament made no man a child of Abraham they must as well imitate his faith as admit circumcision that would be indeed and truth of that seed of Abraham to whom the Covenant belonged Children of Abraham were of three sorts some such by propagation onely so Israelites yea Ishmaelites are all his children some by imitation onely as Gentiles that descended not out of his loyns some both by propagation and imitation as believing Jews Now here let it be observed that faith is the predominant and that that hath chief virtue in making children of Abraham such I mean as to whom the Covenant belonged insomuch that faith severed from circumcision made children of Abraham circumcision severed from faith not so The Jews saith Theophylact wanting faith Theophyl ad loc vaunting of circumcision are as they that make shew of a sealed bag emptie of money such Jews saith he marsupium gestiunt circumcisionis signo munitum c. And why may we not so say of Baptisme the Sacrament of the New Testament Hath it more virtue to bring us into the Covenant then had Circumcision He that believes and is baptized shall be saved Mar. 16.16 he that believes not shall be damned yea though he be baptized Why then do Papists obtrude upon us the work done of our Sacraments as if it had such virtue to make us sharers in the Covenant of grace they will never be able to prove unto us a disparity in this kind betwixt old and new Sacraments Indeed saith Peter Baptisme saves but it is not the element but the interrogation of a good conscience 1. Pet. 3.21 And let me here once again advise our people to adde to that they call their Christendome faith unfeigned as they desire to become Christians indeed and to share with Christ in his benefits conveyed unto us in the Covenant of grace They erre dangerously to their souls peril that think the naked Sacrament makes them Gods confederates To us indeed the baptized are such till they discover hypocrisie to God none else but hearty believers Now in describing the circumcised sons of Abraham that are such not by propagation onely or participation of the Sacrament but by imitation the phrase of the Apostle is to be observed They are said to walk in the steps of his faith A Metaphor expressing the exactest kind of imitation Not much unlike is that that Job hath expressing his precise and accurate obedienee Job 23.11 My foot hath held his steps So accurate would the Lord have us in imitating the virtuous examples of his Saints But of this point of imitation with the cautions and limits thereof more hereafter on another occasion Here it shall suffice to observe that
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
finde faith to have any such act or office as to apprehend and receive Christ and his righteousness Answ Amongst other places that is pregnant Rom. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est oblatam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidei videlicet manu Beza Where believers are deseribed to be such as receive the abundance of grace and of the gift of righteousness that receive to wit by faith as by a hand the gift of righteousness that is the righteousnes of Christ given unto us After this sentence we see how faith alone justifieth namely because faith only hath fitness to receive the gift of righteousness This laid also for a ground boasting is excluded in every respect which after all other explanations is left in some respect unto men Thus also is the comfort of conscience left provided for when Gods children shall be taught out of the word of God that the righteousness whereby they are justified before God is so absolute and every way perfect as is that of Christ and that it sufficeth them to justification that they receive it whether by strong or weak Faith the virtue of Righteousness being stil the same when it is received in what measure soever it be received As the alms given is of the same benefit whether the hand that receives it be steady or shaking so it be received The summe of all is this sith Faith is accepted to Justification neither in respect of the Worth of it to procure it nor yet as being the Form of righteousness nor as a Preparation nor as a Condition It remains that it justifieth Instrumentally onely or because it apprehends that for which we are justified namely the merit and Righteousness of Christ For Use of this point let it be this It affords Comfort to every weary soul groaning under the burthen of sinne and pressed with the Terrours of the Almighty and affrighted with the Curse of the Law due to Transgressions If thou believe in the Lord Jesus and hast received this grace by faith to receive his righteousness offered in the Gospel thy sins are forgiven and shall never be imputed to Condemnation Thou standest as just in Gods sight as if thou hadst in thine own person performed exactly the whole obedience that the Law requires And let no man say it is true if they could firmly believe as Abraham but their faith is so weak and wavering that even for it Condemnation is due them Answ For this Consider that it is not the strength of Faith that justifies not Faith as an Act wherein our Righteousness stands but it is that which Faith apprehends that justifies even the obedience and righteousness of Christ That apprehended truly in what measure soever covers all defects not onely of Legall obedience but even of Faith it self A second thing here observable is this That whereas to Abraham that had now long time been Regenerate and in state of grace had done many works of Piety and obedience Yet Faith is still counted to Righteousness it follows well that whole justification is absolved in Faith and that Faith is not onely the beginning of Righteousness but the very complement thereof And Bellarm. qua supra it is to be observed against that errour of Romanists that to evade the direct testimonies of Scripture against Justification by works and for that by Faith alone have devised a distinction of Justification It is say they Concil Trident Sess 6. of two sorts The First whereby a man of unjust is made just and that stands in two things 1. Remission of sins 2. Infusion of gracious habits whereby the heart of man is disposed and inclined to actuall justice The Second is that whereby a man of Righteous becomes more righteous encreasing the habits infused by exercise of them in doing good works The First of these is ascribed to Faith The Second to good works Now To omit that in this Doctrine they confound things to be distinguished namely Justification and Sanctification There is no ground for this distinction of justification in Scriptures nay grounds many against it For 1. If good works have this force to make us more justified in the sight of God how comes it to pass that Abrahams Iustification is still ascribed to faith For that the place Gen. 15.6 is to be understood de secunda justificatione Sasbout confesseth Sasbout ad locum Besides this the Apostle Phil. 3.9 apertly declares his whole justification both in his first Conversion Kemnit in Exam. in that time wherein he wrote yea at the day of Resurrection to be wholly and meerly absolved in Faith And surely if there were such virtue in the exercise of Good works as to make us more justified in the sight of God Saint Paul did fondly count so basely of them as to call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dung and loss Add hereunto that the Apostle 1 Cor. 4.4 speaking of the righteousness wherein he lived after his Conversion yet plainly disclaims opinion of justification thereby he was privy to himself of no insincerity in his calling having since his calling lived in all good conscience yet saith he I am not hereby justified What shall we say he speaks of his first justification as if it could possibly be thought that the works not yet extant could be the means of that justification which he had before he had works More I adde not We will now proceed to that which followeth VERS 4. Now to him that worketh is the reward not reckoned of grace but of debt The applying of these verses to the Apostles purpose see in the Analysis Sense To him that worketh That is say some that presumes of his works others that deservs by his works Thus rather To him that hath or brings works to God The wages or reward What is the wages here mentioned Paraeus Some take the Apostle to reason out of a principle in Civil life by similtude applyed to this purpose but the Antithesis bears it not Wages here understand Synecdechicè put for estimation of righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is say some is not imputed but the Catachresis is too hard and abhorrent from all custome of speech Cajetan Is notreckoned that is not paid saith Cajetan What if we say the speech is borrowed from the custome of Common life on this manner That the Lord should be imagined after the manner of men to keep his book of accounts wherein the records both the behaviours of men and the wages due unto them according to the same It s not much unlike that we fiud Mal. 3.16 Let us for the purpose imagine the Lord the great distributor of reward according to the double covenant of works and grace to have referred all men to two ranks viz. Workers and Believers to resolve with himself to crown both with a sentence of righteousness according as they bring to him either works such as the Law prescribes or
fidei justitia accessit circumcisio signaculum justitiae fidei c. that in some justification goes before the seal as in Abraham and Cornelius In others the seal is before righteousness Hear his words Sicut in Isaac qui octavo suae nativitatis die circumcisus est praecessit signaculum justitiae fidei quoniam patris fidem imitatus est secuta est increscente ipsa justitia cujus signaculum in infante praecesserat Ita in baptizatis infantibus praecedit Regenerationis sacramentum si Christianam tenuerint pietatem sequitur etiam in corde conversio cujus mysterium praecessit in corpore Sense The last thing in this period remains to be explained and that is the application of all this to the purpose by setting down the end which God aimed at in giving Abraham testimonie of righteousness before circumcision and enjoyning him circumcision after justification The end was that he might be Father of Believers in both people whereout amounts the conclusion intended That the blessing of justification belongs by Covenant both to uncircumcised Gentiles and circumcised Jews believing That he might be Father That is that he might be declared or known to be For these things made him not so but signified him to be so so Matth. 5.45 Bless them that curse c. that ye may the sonnes of your father in Heaven that is that ye may be known to be Frequent is that phrase in Scripture whence is that old rule That a thing is said to be when it is known to be John 15.8 Ye shall be my Disciples 2 Tim. 2.21 He shall be a vessel unto Honour that is known to be so Psal 2.7 This day have I begotten thee that is manifested that I have begotten thee as many expound that place Acts 13.33 Father of all them that believe Rolloc ad Loc. Father that is say some Pattern of justification And they suppose it usuall in Scripture that those in whom a thing is first exemplified should be called Fathers thereof Cajetan Say others Father because of him Believers are after a sort begotten in respect that by example of his faith others believed others because from him the Blessing of justification is derived as an inheritance or Free passeth from the Father to the Son Thus rather I think He is called the father of believers in both people because in him the covenant is made with all believers And they are all counted Abrahams seed with whom the Covenant of Grace is made in Abraham the Father that walk in the steps of his faith Of them that believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is of Gentiles uncircumcised by uncircumcision enallage praepositionis as Rom. 2.27 Howbeit perhaps it may stand without any such enallage as intimating that the want of circumcision occasions after a sort the Gentiles betaking themselves to faith thereof if any difficulty be shall be after explained Observ Observe we here out of the body of the Text That many the actions and accidents of Patriarchs were not without their mystery Gregories speech is something too large if we take it universally but make it particular it hath frequent Truth Scriptura dum narrat gestum prodit mysterium Abraham was justified before circumcised chat wanted not its mystery Thereby was signified that Abraham was father even of uncircumcised believers That of his two wives and their children with their severall condition and issues Gal. 4.24 the Apostle hath avouched to be mysticall the like thinks Augustine of his offering his sonne of taking Keturah to wife after Sarahs death and resolves though too largely Quicquid dicit Scriptura de Abraham factum est Prophetia est Augustin Ser. 72. de Temp. Augustine out of this ground takes occasion though not to justifie the falls of Saints yet to defend the Scriptures of the old Testament recording them Nos Scripturas sanctas non hominum peccata desendimus Augustin contr Faustum Manich l. 22. c. 45. c. 42. against Faustus the Manichee and shews how many the sinnes of Saints are holily recorded in Scripture though wickedly committed by them They are recorded saith he as Prophesies and presignifications of things to come God so disposing even of their falls that they figured mystically some matter either of knowledge or practice one instance he gives of Lots Drunkenness and Incest allegorizing it vainly as he doth many other things and at length concluding Illud factum cùm in sancta scriptura narratur prophetia est cùm verò in illorum vita qui hoc commiserunt consideratur Flagitium est Better satisfaction to the Manichees cavill he gives after Narrata ista sunt non laudata c. Papists some of them have hereby taken occasion to turn the whole Scripture into an Allegory and endeavour a mysticall interpretation of every part of Scripture It were a wonder they should attempt it in the ten Commandments Yet that ye may see how spiritually these men understand all things in Scripture Dionys Carthus in Exod. 20. the very Decalogue hath with some of them besides the sense literall another mysticall Others of them more judicious acknowledge that there is not in every sentence of Scripture to be found or sought after this spirituall Bellarm. de verb. Dei interpretat l. 3. c. 3. or mysticall sense But yet in many they acknowledge it And in so many they hunt after it as may afford them either arguments to support their errours where the letter fails them or evasions to decline the stroke of the letter when it directly strikes at them An acute disputant amongst them would needs take upon him to prove by Scripture the Imperiall power an underling to the Papacie What is his argument God made two lights the sun the greater light to rule the day and that signified the Pope the Moon to govern the night and that was the Emperour Another would prove that spirituall and temporall jurisdiction are both by Christs ordinance invested in the Popedome For Peter said to his Master Ecce duo gladii hîc The like in sundry answers to our arguments they practise such and such texts must be understood mystically My purpose is not on this occasion to run out into that controversie I note it onely for that I have long observed it with grief our Ministers growing into a Fryer-like Preaching turning all things almost into Allegories wherein howsoever they make shew of some such wit as he speaks of Wit whither wilt yet questionless with judicious men they lose all authoritie in Conscience the chiefest point of eloquence in a Preacher I would entreat them to consider the inconveniences should I terme them or mischiefs such dealing with Scriptures brings with it As 1. Leaving little or no certainty in the sense of Scripture and strenthening many in that blasphemous opinion of the waxen nature of Scripture flexible to any sense that mans wit shall bring unto it 2. Occasioning many through
paradox That Gods Children are the richest heirs in the world being by promise heirs of the whole world and of all the comforts earth or heaven can afford them And should it not teach us to labour to come within the Covenant of grace Questionless it is true that though in civill states men aliens from the Covenants of promise have by humane right a dominion and property in the things they enjoy yet in respect of spirituall and true interest they are but usurpers the air they breath in the earth they tread on the heavens they look on the meat they eate the cloaths they are cloathed withall are not theirs much less the comforts of a better life For the promise whereon such right is founded belongs only to Abraham and to his seed c. The last thing remains and that is the means whereby the promise was intended to be accomplished Not by the law c. but by the righteousness of faith Not by the Law may some men say though to Abraham the promise was given through faith yet to his seed it was made by the law Rom. 10.5 Lev. 18.5 Answ Made it might be to his seed by the law hypothetically but the exhibition and performance was neither accomplished nor yet intended to be accomplished save only by the righteousness of faith And yet was not the law vainly given there being so many other ends to which the promulgation in Sinai tended as the Apostle afterwards cap. 5. fully shewes Now from the manner of the Apostles reasoning we learn so to exspect the blessings promised as they are promised and intended to be performed God promised Abraham and his seed to be heirs of the world the means whereby that promise was intended to be performed was not by the law but by the righteousness of faith by faith therefore and not by works must we exspect the enjoying of them and of all our hopes of things promised this must be the measure By what means In what manner In what measure they are promised so to exspect the blessings For example he hath promised to godliness all the good blessings of the earth but how hath he promised it with limitation to experiency with exception of the cross Disjunctively either the blessings or the equivalent c. He hath promised victory to us in the spirituall combate but it is neither perfect victory nor without condition of striving lawfully nor so but that for our humiliation and to teach us compassion he may leave us to our selves and permit us to foyls in many particulars Sic de reliquis The due meditation whereof serves to support Gods truth in his promise and our hopes of enjoying the blessings promised both which our ignorance often makes to waver because of our misprisions the Matter of the promise we look at the Manner how it is made we seldome consider For example Godliness we say hath the promise of this life How is it accomplished saith a weakling in his wants Answ As it is promised so I dare say it is performed to thee so farre as these Temporalities are expedient for thee so be it thou demean thy self as becomes a child of God either in the kind or by a compensation in spirituall things equivalent thou enjoyest them c. And want of this Prudence in weighing the manner how the promises are conveyed alas how many inconveniencies hath it drawn Gods great servants unto Abraham had a promise of a seed to come out of his loins intended by Sarah because the time is delayed and naturall vigour decayeth Sarah begins to distinguish she shall obtain children by her maid it may be and so Abraham goes in to Hagar to have the promise hastened Rebecca had learnt from Gods mouth that Jacob was the Beloved and the blessing should be derived from him to his brother Esau but see how she betakes her self to shifts of her own that Gods intentions may take place c. the like in sundry particulars might be instanced Learn we to exspect the promises by means in manner measure time that God hath been pleased to limit them withall A more particular observation out of the Text is this That the inheritance promised to Abraham and his seed was never intended to be exhibited to them through the righteousness of the Law as a mean whereby they should obtain it What needs much confirmation the conclusion being the Apostles almost in so many words and reasons by him annexed to that purpose Had God a purpose by the Law to make us partakers of the Inheritance What meant he then to substitute another mean namely the righteousness of Faith Perhaps some should obtain it by the Law others by faith How absurd is that conceit when as the Apostle hath taught us that God is unvariable in his courses in this kind Rom. 3.30 and can we think the posterity obtained it by any other mean then Abraham the root of blessing Either therefore God intended not unto us the inheritance by the Law or else vain was the substitution of faith Hereto let us add this consideration That no man ever yet obtained it by the righteousness of the Law and can we better judge of Gods intentions then by the event Besides How was it that the Lord creating Adam in the perfection of righteousness wittingly permitted his fall if he had meant to give us the inheritance by the Law see Rom. 11.32 And wherefore is it that having power to enable us to perfect performance of the Law He never yet supplyed any of his Saints with perfection of strength to fulfill it Certes if by Legall righteousness he intended for us the inheritance that righteousness should be at least by Grace given unto us But it is given to none If any shall now demand why the Law was given except to be a mean of the inheritance Answ Let him hear the Apostle To shew us our sinne Rom. 3.20 To beat down pride to drive unto Christ Gal. 3.24 And if to any it be propounded as a mean of life I dare say it is to a proud Justitiary to the end to humble him and to drive him through conscience of infirmity from confidence in works to believing in Christ for righteousness Vse Is it now any less then madness in our popish Justitiaries to thrust into Heaven by the Law which God never intended to be a mean of the inheritance One of the two I dare say they must procure that by it will enter either an alteration of Gods intention that he may make the Law the mean of inheritance or else by strong hand break into Heaven by such a mean as God hath not provided Synagoga Bernard ser 14. super Cantica saith Bernard fortis est the Jewish Synagogue so may we say the Romish also is strong she cares not for the light burthen nor for the sweet yoke Confidet in Lege liberet eam si potest but sure saith he there is no such Law given as can give
inasmuch as no man can ever be assured that he hath fatisfied the Law nor indeed can by works fulfill it But the other Expositions seem more pertinent let us view them Faith is vain That is say some frustrate and fruitless though how they explain not perhaps they thus conceive it If they onely which fulfill the Law be heirs then faith is fruitless and can never attain the inheritance promised inasmuch as no man is able to fulfill the Law But I take it the Apostle hath eye rather to the prescription of faith on Gods part then to the fruit on ours So that the sense is this If they which seek the inheritance by the Law do by the Law obtain it needlesly and vainly was faith prescribed to be the means of inheritance To discern the consequence of this argument view we whereupon the necessity of substituting faith instead of works grew The Lord had made a covenant of life with man upon condition of fulfilling the Law so that if he kept the Law and continued in obedience thereof he should live see Rom. 10.5 Lev. 18.5 Man falling through disobedience lost the benefit of that Covenant and withall propagated to posterity a nature so not onely impotent to fulfill the Law but vitiously inclined to the breach thereof that there was no hope of salvation by the Law Howbeit the Lord out of his love to mankind and loath that the whole posterity should perish in his rich mercy was pleased to enter a new covenant of life and salvation establishing another means for our happiness which was faith of the Messiah by which through grace performed we might from Christ receive a better and more firm title to the inheritance This was one reason why faith was prescribed as is intimated Rom. 8. and Gal. 3. Now how needless had this been if by the Law we might inherit salvation To what end go we by faith out of our selves to seek righteousness and salvation in Christ if by the Law performed by our selves we might have obtained it The Consequence therefore we see to be firm Let us now consider what out of this argument may be collected viz. Observ The Doctrine of salvation by works frustrates faith and chargeth on God the crime of folly in ordeining it to be the onely mean of inheritance Much to this purpose speaks the Apostle Gal. 3 c. If righteousness be by the Law then Christ died in vain it had been needless for the Lord to send his Son to die for our sins thereby to procure unto us justification if by the Law we might have obtained the blessing and Rom. 8.3 he makes this his reason why the Lord sent his Son in the similitude of sinfull flesh because it was impossible for the Law weakned by the flesh to give us righteousness Whereto what say our adversaries Forsooth their old distinctions they obtrude for answer Works are of two sorts some done by strength of naturall free-will some by grace and faith works of naturall free-will indeed frustrate faith and grace and Christs death not so works done by grace in faith yea the Apostles consequence Gal. 3. is very firm if by them we will exclude works done through grace For it followes not that if we be justified by works following faith that then Christ dyed in vain Bellarm. de justif lib. 1. cap. 19. nay if Christ had not dyed we could not have been justified by faith or works issuing therefrom It being Gods grace in Christ that hath made our works so virtuous Answ Where first we desire to know for our learning where in all the Scripture we may finde that Christs death or our faith gives to our works justifying or saving virtue That our services are acceptable to God by Iesus Christ that our works done in faith are pleasing to him though in great weakness performed we finde that they are of value to countervail our sins or to purchase Heaven we finde not nay the contrary we finde in sundry Scriptures taught us 2. Yea the purgation of our sins we know Christ made by himself Heb. 1.3 and the way into the holy of holies to be opened by his flesh never by our righteousness Heb. 10.19 20. 3. Let the Reader observe how cleanly a gull they would put upon us in this distinction of works done by grace and those done by power of naturall free will For in these works of grace free-will is according to their principles the predominant 4. Doth the Law of God in any place allow us justification by works imperfect though done in grace search and see whether it damne not to hell the least blemises cleaving to our works and require not only that the principall manner and end be regular but that in every respect they be pure and free from blemish All which considered return us our conclusion firm and undoubtfull notwithstanding these cavills of popish Iustitiaries In our passage let us take notice of the intolerable pride of our merit-mongers chusing rather to robbe God of the glory of his wisdome then in humility to acknowledg the imperfection of their own obedience How much better were it with holy Iob 4â— 6 to abhor our selves in dust and ashes then thus to nullifie the wisdome of God in frustrating his prescripts hath God appointed faith the sole mean of inheritance and shall we by works seek to inherit the blessing I say not much but sure Gal. 4.30 if Ishmael may not be heir with the Son of promise no more shall Workres with believers The second inconvenience follows to be scanned The promise by this means becomes ineffectuall How if any demand Answ Because the inheritance promised shall never by this means be obtained For hangs it on condition of fulfilling the law And must those that desire to inherit by legall obedience obtain salvation Who then can be saved Seeing no man is able by any measure of grace in this life given to fill up the measure of legall righteousness This saving the judgment of more Learned I take to be the ground of the consequence the rather for the reasons objoyned Hence the inference is fluent That who so teacheth us to seek salvation by works frustrates Gods promise and deprives us of salvation Not but that good works are necessary but as duties not as merits for thankfulness not for righteousness as the way to the kingdome not as causes of salvation the son of the bondwoman shall not be heir with the son of the freewoman Gal. 4.30 That is by Pauls intention not legall workers with Evangelicall believers Gal. 3.9 As many as are of the works of the law are under the curse so far is it that they should have any title to the blessing Such mischiefs bring pharisaicall Iustitiaries upon their sectaries Hear the Reasons They bind us by this means to a condition and means of Salvation impossible not onely to Nature but to Grace according to that portion God is pleased in this life to
point at all the dreams and devices of the enemies of Gods grace with their cunning shifts in that no less then Sacrilegious diverting the more part of the glory of mans salvation from Gods grace to our selves Fitter occasion will hereafter offer it self only I say as Augustine Augustin tract in Ioh. 3. seeing God gives freely let us love freely quia gratis dedit gratis ama noli ad praemium diligere deum The Second point followes That it may be of grace it must be of faith This way of justification and no other preserves the glory of Gods grace entire Let us see how say some because grace is promised and given only to the believer Paraeus ad loc that is a truth But the Apostles purpose in this argument is not to shew the necessity of faith to the obtaining of grace but rather to the maintaining of the glory of Gods grace in the matter of our righteousness and salvation Let us enquire therefore how this means of justification by faith stablisheth grace and how that other by works either overthrows or empairs it May we say as some of late because faith is a free gift of God in us The like may be said of charity But take faith correlatively thou shalt see easily how this means of justification alone and no other makes grace glorious For if all our title to righteousness and salvation accrew to us only for the obedience sake of Christ apprehended by faith who sees not how entirely the glory of all belongs to the grace of God But I wonder how Papists with all their skill can uphold the concurrence of works in procuring our title to righteousness and salvation and not overthrow or clip at the least the glory of Gods grace Perhaps because our works proceed of grace but Dic sodes are they meerly of grace or partly of the power of nature Their common consent is that though grace be a principall yet naturall abilities have their partnership in every good work So much as they ascribe to nature so much they derogate from the grace of God See Annotat. ad cap. 3. vers 27. S. Bern Ser. 67. in Cantic 28. Deest gratiae quicquid meritis deputas as S. Bernard The Second argument followes That the promise may be sure and that to all the seed Whether we make this a second argument or a confirmation of the minor in the former is not much materiall If a new argument thus is the frame If the promise must be sure then must the inheritance be of faith But the promise must be sure Ergo. Take it the other way It is of grace Why Because else the promise cannot be sure I rather conceive it as a second argument though linked thus artificially with the former In it we have also two points First That the promise is sure Secondly That except the inheritance be of faith the promise cannot be sure Sure Whether in it self in respect of certain accomplishment or to us in respect of our apprehension and undoubtfull perswasion This later some insist on and thus give the sense If the inheritance depend on any thing except faith and grace we can never have any assurance to obtain the promise but must needs be filled with uncomfortable doubtings and uncertain waverings And that is a truth but not here directly taught The Apostle speaking of the certainty of the promise rather in it self then to our apprehension and perswasion though by Consequence this follows from the former Observ The Point is That the promise of inheritance is firm and shall have certain accomplishment Read for this Heb. 8.6 where the Apostle compares the two covenants together and shews that of grace to be preferred especially in respect of the certainty of it and of our attainment of the blessings therein conveyed And view 1. The Mediatour Christ in whose bloud it is ratified Heb. 10.2 The removall of impediments by mercifull pardon of sinnes and imperfections Heb. 8.3 The certain donation of graces necessary to attainment and our confirmation therein ibidem the certainty of accomplishment is easily discerned The more solid is our Hope and the more firm should be our faith and confidence as the Apostle inferres Heb. 10.23 So that neither violence of afflictions nor prevailing of heresies nor conscience of our own weaknesses and imperfections to which pardon is promised Heb. 8. nor any doubt of perseverance in state of grace should make us waver 2 Tim. 2.19 For he is faithfull that hath promised not onely salvation but pardon of sinnes donation of spirit perseverance and perfecting the work of grace to the day of the Lord Jesus Christ It is true there are duties required of us to the obtaining of the promises as faith and perseverance in faith obedience and perseverance in obedience but that God that requires them hath covenanted to work them Jer. 31. and 32.40 The next point is The necessity of faith and the property it hath peculiar to it self in making firm after a sort the promise the truth of this point will the better appear if we shall consider a little the consent and difference of the two Covenants Their agreement is this in both is promised Salvation and Blessedness of the Law it is said That if a man do it he shall live thereby as of faith he that believeth shall be saved Their difference stands 1. In the condition the Law requiring perfect obedience to be performed in our own persons threatning a curse to every transgression Gal. 3.10 The other Covenant requiring faith of the Messiah and sincere endeavour of obedience A second difference the Law requires perfect obedience promiseth neither ability to perform it nor pardon to any imperfection The Gospel so requires faith that it promiseth to work it so new obedience that withall the Lord covenanteth to make us walk in his statutes Ezek. 36. Yea and to pard on imperfections Jer. 31. Heb. 8. And besides delivers all these promises as ratified unto us in the bloud of Christ These things thus briefly laid together shew how faith onely makes the promise sure because to the believer promise is made 1. To remove impediments by pardon and sanctification 2. To enable to do and to persevere in doing whatsoever the Lord in the Covenant of grace requires to salvation Who can shew like promises made to the Worker that not without cause said the Apostle It must be of faith that the promise may be sure it being impossible by the Law to obtain the promises The third Argument from the extent of the promise both in the making and accomplishment It is made and must be sure to all the seed not onely to that of the Law but to that also which is of the faith of Abraham therefore it must be of faith and not of the Law The minor hath its proof in the latter end of the verse and is also further confirmed and illustrated vers 17. Abraham is the father of all
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
nations and my self also shall be blessed The premisses these God that hath promised is faithfull and able to give it In respect of the premisses his faith is generall In respect of the conclusion particular as we see In like sort we conceive the faith of every justified man to proceed from generalls to their own particular and to the particular by virtue of the generals Assent they yield to generals but with reference still to particulars For example That which for comfort of conscience cast down by the Law they believe is this particular conclusion My sins are or shall be forgiven me How come they to believe this particular Answ By belief of generals The sins of all that believe in Christ are for Christs sake forgiven according to Gods promises in the Evangelical Covenant therefore my sins are forgiven me since I have received by grace to rest on Christ for the pardon of my sins so is faith justifying Generall in respect of the premisses Particular in respect of the conclusion Their third deduction Faith concurrs to justification not as an instrument but as the formal cause of our righteousness For Abrahams faith was imputed justice c. Bellarm. de justif l. 1. c. 2. Ipsa fides censetur esse justitia Answ Whether whole justice or justice in part They answer justice in part for it is only Initium justitiae according to their conceit The sense then must be this absurdly Faith is counted justice that is the beginning of justice And Abrahams faith must be his justice in part only whereas the Apostle ascribes to Abraham whole justification in respect of his faith or else forgets the state of the question For this Scripture the sense is this Sense Abrahams faith was imputed to righteousness that is set on his score or taken notice of so far that the Lord in respect of it allowed him the esteem of righteousness See supra ad vers 3 4 5. The substance of Doctrine conceived in this verse hath been already handled ad vers 3. Pass we from it therefore to the third member of the Chapter the applying of all that hath been said of Abrahams justification to us VERS 23 24 25. Now it was not written for his sake alone that it was imputed to him But for us also to whom it shall be imputed if we believe on him that raised up Iesus our Lord from the dead Who was delivered for our offences and was raised again for our justification THe passage to this last member we may thus conceive The Apostle supposeth some weakling thus to enquire It is true Theophylact. ad loc quid nostra interest thou hast taught of Abraham that his faith was to him imputed to righteousness But what is that to us Answ It was not written for him only as matter of his glory and priviledg but for us also for our profit and comfort The points of the text are three First The use and comfort arising to us from the records of Abrahams justification Secondly The condition required of us to the end we may share with Abraham in the blessing of justification Thirdly The Reason brought to assure us of like favour in like faith c. for better confirming the comfort unto us It was not written for him only c. but for us also Where first observe we The method of conversing in the histories of the Saints let it still be with reference to our selves and our use They were written for us see Rom. 15.4 Heb. 11. and 12. Their favours for our comfort their chastisements for our terrour their vertues to our patterns their falls for our caution And it is idle to conceit them as encomiasticall narrations of their glory only Gods Spirit intended their records to our benefit A Second generall here observable is That Gods mercifull proceedings with his children are exemplary he justified Abraham believing he shall justifie us also performing like faith He pardoneth Paul repenting his blasphemies and made him a pattern to all that shall believe in him to eternall life 1 Tim. 1.16 He saved Noah from the deluge delivered Lot from the fire of Sodome Peters inference from these particulars is this generall God knows to deliver his out of temptation 2 Pet. 2.9 It is therefore a discomfortable misprision of Gods Children in temptations to conceive Gods favour as the priviledges of some eminent amongst his Saints and their great weakness to study differences betwixt themselves and others in points of necessary comforts For to yield that there were that had their speciall prerogatives in some particulars as Prophets to be taught by dreams and visions and immediate inspirations c. Yet in matter generally necessary for comfort of conscience and eternall salvation what was vouchsafed one may be expected of all 1. The Covenant is made with all without difference with the least as well as with the greatest Ier. 32.40 2. The mediation of Christ available for all 1 Tim. 2.4 of all sorts sexes nations and ranks of men God is he the God of Abraham only nay even of his seed also Christ is he the Mediatour for Apostles only nay even for all that the Lord hath given him out of the world Ioh. 17.9 Their is neither male nor female bond nor free weak nor strong but all are one in Christ Jesus The same blood of Christ redeemed all the same love of God embraced all the same spirit seals all to the day of redemption the impression in some is more evident then in others the image all one wherewith all are stamped and thereby sealed unto the day of redemption The only thing that concerns us is to provide we resemble in our behaviour the Lord we shall finde impartiall in his favours if we be not dissonant in our demeanure and that is the next thing the text leads unto To us it shall be imputed as to Abraham believing as Abraham in him that raised up Iesus from the dead Observ The generall instruction the text affords is this That a man desiring to partake the favours of the Saints must be carefull to resemble the practice of Saints Wouldest thou be justified as Abraham believe as Abraham pardoned as Paul repent as Paul delivered as Lot be righteous as Lot The same God is a like to all in his blessings that are alike to him in their obedience There is a generation of men enviously emulous of the priviledges of Gods Children dissolutely careless of their behaviour Let my soul dye the death of the righteous saith Balaam but the hellish wretch cares not to live the life of the righteous Bernard in Psal qui Habitat Ser. 7. life of the righteous Tantus est pietatis fructus saith Bernard tanta justitiae merces ut ne ab ipsis quidem non desiderari queat impiis injustis I would the conditions might seem as reasonable as the reward is glorious But the complaint of that Father who sees it not fitting the times quam