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
by new prescripts as by false glosses are here forbidden May we think the rule of faith is left more at randome and uncertain How then doth Paul so resolutely denounce Anathema to him that shall teach any other thing then what they taught and the people received Gal. 1.8 Perhaps they will say under their doctrine of faith comes chiefly what they delivered in Preaching by word of mouth Irenaeus advers Haeres lib. 3. cap. 1. Answ Hear Iraenaeus Evangelium quidem tunc praeconiaverunt postea vero per dei voluntatem in in scripturis nobis tradiderunt fundamentum columnam fidei nostrae futurum yea and for their own rule of preaching it is Pauls protestation It was no other then the Scriptures of Moses and the Prophet Act. 26.22 Lastly If there be and have been ever so necessary use of tradition to direct us in matter of faith and practice I wonder much that our Saviour and his Apostles never in any point of faith aledg tradition but Scripture for evidence It is written in the Prophets Psalmes Moses c. I finde often It is come to us by tradition from Elders I finde never for allegation of Christ or his Apostles To these Reasons Let us add the consent of some Ancients Tertullian advers Hermogen Tertullian Adoro scripturae plenitudinem quae mihi factorem manifestat facta In Evangelio vero amplius Ministrum atque arbitrum rectoris invenio sermonem An autem de aliquâ subjacenti materiâ facta sint omnia nusquam adhuc legi Scriptum esse doceat Hermogenis officina si non est scriptum timeat vae illud adjicientibus aut detrahentibus destinatum Augustinus Austust de Doctr. Christia lib. 2. cap. 9. Contra litem Petilian lib. 3. cap. 6. In his quae aperte in scripturis posita sunt inveniuntur illa omnia quae continent fidem moresque vivendi Idem sive de Christo sive de ejus Ecclesia sive de quacunque aliare quae pertinet ad fidem vitamque nostram non dicam si nos nequaquam comparandi ei qui dixit licet si nos sed omnio quod secutus adjecet Si Angelus de caelo vobis annuncianerit paeterquam quod in scripturis legalibus Evangelicis accepistis Anathema sit Heaps of such like testimonies of Fathers are every were occurrent amongst our Divines It were strange that in their own School this doctrine should be taught yet Scotus and those that follow him Scotus Nic. prolegom in sent q. 2. maintain this position That cognitio supernaturalis necessaria viatori tradita est sufficienter in sacra Scriptura Their Reasons Sacra scriptura tradit quid sit finis hominis puta visio fruitio dei determinat quae sunt necessaria ad illum finem consequendum scil Mandata declarat etiam proprietates substantiarum separatarum quantum est utile viatori nosse Igitur Dico illa omnia scripta esse ab Apostolis quae sunt omnibus necessaria Bellarm. de verbo dei non scripto lib. 4. cap. 11. Some chiefe of their arguments shall be propounded If Scriptures be sufficient either the whole Canon of Scriptures joyntly taken or the severall parts but neither the whole because some parts are lost nor the severall books Ergo. Answers are given to the minor that both the whole is sufficient and perfect according to perfection requisite for the whole and the parts also perfect according to perfection of parts That some parts of the Canon are lost they are not able to prove their instances being all either of writings not canonicall as some of Solomons Songs and Proverbs or else parts of Scripture extant though not under the names of those to whom they are assigned as those ascribed to Nathan Ahia Iddo For fuller answer Let us consider that the question is touching Scriptures now extant Whether the Scriptures we have be a sufficient rule of faith and practice How impertinent is it to tell us that part of the ancient Canon is lost which though it were yielded impeacheth nothing of the truth of what we hold concerning full perfection of Scripture now extant for the Church that now is and shall be to the end of the world Our conclusion is this Since the days of Moses there never was wanting to the Church a written Canon completely sufficient for the times of the Church sometimes it was more narrow sometimes more large ever perfect secundum tempus as Lumbard distinguisheth never defective in any necessary point of faith or practice Their Second argument is from induction of particulars necessary to be believed or done which yet are not contained in Scriptures as that there are some books of Divine inspiration that these now bearing that credit are they that they have such Authors as they pretend c. None whereof are taught in Scripture Answ For this last of the certainty of Penmen whose names they carry this that we answer First That many of them give testimony to their Authors Secondly That the ignorance of the Penmen impeacheth nothing of the fulness of necessary knowledg It sufficeth that we know they have God for their Author though his secretary or scribe be to us unknown As for their other particulars That we know not the Scriptures to have proceeded from God Scotus in Prolegom ad Magistum but only by tradition Hear their own Scotus and his followers convincing all that question of the Heavenly Author of them or any part of them by Scriptures themselves His arguments these 1. Propheticall prenunciations all verified by events 2. Perfect concord and consent of scriptures 3. Credit and candor of the penmen 4 The reasonableness of the things therein contained 5. The unreasonableness of errours and heresies in things wherein they oppose the doctrins of scripture 6. The stableness of the Church professing doctrine of Scriptures and punishments of those opposing it 7. Clarity of miracles c. These and the like hath Scotus as arguments in his judgment sufficient to stop the mouthes of any Atheist or Heretique that shall question their inspiration from God And I will boldly say The Scriptures carry as express characters of a divine author as the creatures of the power or wisdome of the Creator The Doctrine so holy so majesticall so divinely powerfull to humble to comfort to convert the soul that it is as absurdly questioned whether God be the inspirer of Scripture as he is the maker of Heaven and Earth There is no creature so high or low but carries this inscription Deus me fecit No Scripture nor sentence of it wherein a man not blind may not read this Title Deus me inspiravit It is vain to object that sundry have questioned this principle For so have many done Gods Creation of the world such quaere's arise out mens blindness to which the clearest things are questionable For other particulars they are either expressely or by implication taught in the
AN Exposition vvith Notes ON The whole Fourth CHAPTER TO THE ROMANES Wherein the grand Question of Justification by Faith alone without Works is controverted stated cleared and fully resolved to the satisfaction of any judicious conscientious Protestant Together with variety of other solid observations interwoven throughout the Work Vivit post funera virtus By WILLIAM SCLATER Doctor in Divinity sometimes Minister of Gods word at Pitmister in Summerset Now Published by his Son WILLIAM SCLATER Batchelar in Divinity Minister at Collompton in Devon Hab. 2.4 But the just shall live by his Faith Heb. 11.6 But without faith it is unpossible to please God Licensed Entred and Printed according to Order LONDON Printed by J.L. for Christopher Meredith at the sign of the Crane in Pauls Church-yard 1650. To the Right VVorshipfull JOHN BAMPFIELD of Poltimore in the County of Devon Esquire a most eximious and exemplary Worthy of the West a full Paradise of Gods Blessings SIR HAving now by the space of full three weeks of years and more though not without various interruptions had a strong dispute with my thoughts whether under so prevailing a deluge of no less Dogmaticall then practicall Athiesme that hath unawares engulfed this latter age I might safely adventure from my private closet as Noah did the a Gen. 8.8 Dove from the windows of his Arke to let this Posthume volume more ponderous perchance in matter then numerous in pages fly abroad to make a discovery of some asswaging of the waters At length I got the conquest over my dubious resolutions as not utterly despairing but that as with some gladsome embleme it may return with an olive branch of good tidings and acceptation in the Church of God And surely I knew not well on what firmer ground to bottome those hopes of mine then on this if it might but first set footing on that tree which groweth upon your Mount find access and allowance at your Poltimore a place by far more fertile in celestiall graces then ever Mount Olivet abounded in b Ecclus 50.10 fruitfull trees or branches And indeed from whence or whom could I have found a more approved Patron of a scholasticall discourse such as this is then so Honoured a Worthy as your self whose awfull power can protect it and whose scientificall wisdome can aright judg of it I apprehend it not totally improbable that the Author of this Book might be sometime known to you by face at least upon report or by his writings but if not by the last you may then possibly by this one single grape guesse at the fuller vintage of his other labours the maturity of which in the proper season hath yielded absit verbo invidia the wholesome liquor of soul-saving doctrine to Gods people As to this particular Exposition I shall not speake * Autorem commendet opus encomiastically a word onely if the great expectation before-hand as some foyl to a diamond abate not of the value surely then in that grand controversie of justification by faith as also of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and authority of the holy Scriptures that Papall Idoll of works and traditions so much adored by Bellarmine a learned Cardinall indeed but a very sophisticall and prevaricating Champion as Dagon of the Philistims before the Arke of God falls c 1 Sam. 5.3 flat to the ground dishivered into dust and ashes And as a meete preparatory thereto the Text it self is so artificially analysed the scope as if discovered by a sun beame cleared the terms distinctly elucidated and then the Doctrinall observations so genuinely deduced thence as if this single Commentary were the only key to unlock the more deep and abstruse mysteries of the great Apostle whose writings are in many things so d 2 Pet. 3.16 hard to be understood Give leave then I beseech you to adorne the frontispiece hereof with the mention of your name by the authority whereof it cannot but pass into the hands and as I hope also the hearts of the most judicious For if after that Apophthegme of Solomon e Prov. 27.8 oyntment and perfume rejoyce the heart then certes the savour of your f Cant. 1.3 name as a good oyntment powred forth more refresheth the age you live in then the costly g Joh. 12.13 spikenard of that penitent in the Gospell did the house filled with the odour thereof yea it being so eximiously beautified and adorned with h Psal 112.6 righteousness it seems mounted on the wings of honour and carried into your country with renown as if it had borrowed the i Psal 68.13 wings of King Davids Dove in the Psalme covered with silver and her feathers with yellow gold embellished with the richest fairest and most lasting metalls as assuring posterity of an k Psal 112.6 everlasting remembrance And indeed it were injurious to doubt it for as l Albertus novicamp in scopo Biblico pag. 124 ex Cic. 2. offic Albartus and Novicampianus acquaints us Est compendiaria via ad gloriam ut qualis quisque haberi velit talis sit Integrity being the most compendious way to glory your Christian and holy practise enstates you in it having always followed as m Franc. Guicciard Histor Flor. lib. 1 p. 32. vol. 8. Guicciardine reports of Aloisius the Father of Charles the Eight of France magis res ipsas quam rerum vmbras more things themselves then the shadows of things more the n 2 Tim. 3.5 power of godliness then the form alone without it and that too in an irreprehensible sincerity as o Ignat. Epist ad Trallian Ignatius a contemporary with the Apostle commends the Tralliani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to make use of for ostension or oftentation but to enjoy as a stable and an p 1 Pet. 1.4 immarcessible possession your hearts and your hands your affections and your actions being sweetly suited to divine lawes to use the expression of the same q Ignat. Epist ad Philadelph Ancient to his Philadelphians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as strings fitted to a well-tuned harp melodiously warbling harmonious accords insomuch that I may say though not to you whom were I a Chrysostome or a Thucydides of a golden mouth or of a silver lip to represent even in a most magnificent style the most virtuous extractions I should but shew a mirrour of what you are already as not scarcely needing to use instructions to what you should be better yet of you I may in this paper monument tell posterity in the same language that r Seneca sua sor 6. Seneca sometimes spake of that sage Cato that he was and so are you solus maximum vivendi Exemplum as it were alone within your station the greatest patterne and example for men to live by And that whether in your Naturalls or in your Morals or in your Theologicalls in relation to all which your defecated and refined soul doth bene habitare dwellaright
was imputed to righteousness True saith Bellarmine Abraham was now regenerate and had done many good works of faith and yet the Apostle when he saith he was justified by faith and not by works rejects not his works done in faith from power of justifing but those only which he might have done not of faith For even they who have faith work sometimes not of faith as when they sin or do works meerly Morall without relation to God In a word the Apostle speaketh conditionally and according to their opinion which ascribed righteousness to their own strength Answ Now what is to be willfully blind if this be not was it ever heard of that a man should be justified by works not which he had done but which he might have done or think we the Saints of God to whom he wrought or the Iews that perhaps disturbed them were ever so shameless as to ascribe justice to works finfull or meerly Morall such as heathens performed It s apparent that the Apostle fits answer to Iewish objections who urged works of law written for matter of justification yea in likelihood works done in grace for whereto else comes in the example of Abraham so worthy a Saint of God Certes if of works meerly naturall there had been question example of Abimelech or Socrates or Aristides had been as pertinent to the purpose Lastly say others the Apostle speaks not de justificatione Pii but Impii not of that justification whereby a man of a righteous man is made more righteous but he speaks of justifiing a wicked man which is done by faith Answ Concerning this distinction see Annotat. in Chap. 3. But it is their opinion that he speaks of the first justification only surely Sasbout confesseth that the testimony out of Genesis treats only De augmento Iustitiae non de justificatione Impii And that is apparent to every confiderate Reader This mist of cavills thus dispelled let us now resume the Apostles conclusion and lay it for a ground that Abraham was not justified by any works of any law in any state by him performed Use Hear this now yee justitiaries that dare obtrude your menstruous merits to Godsjustice and for them claim righteousness at his judgment seat Behold Abraham that mirrout of good works as well as of faith yet stript of all right and claim to righteousness by any his obedience and dare any of his children challenge more at God hands then Abraham the pattern of justification Bring to the ballance your voluntary poverty building of temples pilgrimage vvorks of mercy or if there be any vvork that you think more glorious and see if they be not found lighter then vanity it self to those of Abraham that one vvork of obedience in offering his Son Isaac upon the altar vvhich of the sons of men can parallel I spare amplifications because they are extant in the Apostle and particularized in Ambrose De Abrah Patriarch lib. 1. Cap. 8. VER 3 4 5. For what saith the Scripture Abraham believed God and it was counted to him for righteousness Now to him that worketh is the reward not reckoned of grace but of debt but to him that worketh not but believeth on him that justfieth the ungodly his faith is counted for righteousness VVHether the words be conceived as proof of the Minor or of the principall conclusion it is not much materiall the issue being all one The argument proving it is taken from the manner or meanes of Abrahams justification which was meerly gracious the Scripture affirms that Abrahams believing was counted to him for righteousness Gen. 15.6 Ergo he had no cause of boasting because that not to the worker but to the believer only faith is imputed unto righteousness The consequence of this Enthymeme hath its proof from the place of unlikes That the force of the proofe may be better conceived let us view a little the terms of the comparison The persons compared are he that worketh and he that worketh not but believeth The things wherein they are compared as unlike is the manner or means whereby these severally obtain righteousness The worker that is he that hath works to be justified by he hath righteousness reckoned to him as wages not granted out of favour but paid as of debt He that hath no works but believes hath righteousness counted to him not of debt but of favour as if he had said that yee may see how Abrahams having faith counted righteousness left him no cause of boasting observe this difference betwixt the worker and believer viz. He that hath works to bring before God hath righteousness ascribed unto him of debt not of grace because that by his works he hath purchased righteousness as wages and so by consequence hath cause of boasting him that justifieth the ungodly it s otherwise this faith is of grace imputed to righteousness Abraham therefore being of this latter sort not a worker but a believer and by consequence hath faith of grace counted to him for righteousness surely had no cause of boasting for this matter of justification This having the better judgment of the learned I take to be the naturall resolution of the text Let us now turn back to the words and enquire their sense and what instructions they afford for our use In verse the third are two things 1. The Judg whom Paul appeales unto 2. The sentence of the judg For what saith the Scripture Holy Apostle thou forgottest thy self that didst appeal to Scripture to give sentence in a matter of dobut For we are taught by men of unerring spirits the Scripture is Mutus Index a dumbe judg not able to utter what may resolue us in matter of doubt Now how much better were it that these men were dumb then to use their tongues in manner so blaspheously derogatory to him that inspires the Scripture For be it that in property of speech the Scripture is speechless yet contains it not directions sufficient to determine doubts or needs it any more then mans minde to conceive and his tongue to publish what it contains Or hath the Church any other authority about the Scripture save only to declare what Gods Spirit therein speaks Must the sense needs be locked up in the Popes breast and the Scripture taught to mean only what he determines 2. Is it so strange and abhorrent from common language that the Scripture should be said to speak In common assemblies what more usuall How saith your record What saith the Law 3. How ever I hope Gods Spirit may be said in Scripto speak to his Church without any great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inasmuch as he doth therein utter what his meaning is And writing doth the office of speech thus far that it serves to express the conception of our minde As David said of his tongue it was the pen of a ready writer Psal 45.1 So may we say of the pens that the Lords holy scribes used they were the tongues of a ready speaker
particular assent and affiance also in him as the Messiah promised as by view of some of the principall obligations will appear For think we the acknowledgment of this proposition in generall That Jesus Christ is the Son of God is that See Joh. 20. and 1 Ioh. 5. that justifieth and saveth Then how fail Divells of justification yea and of eternall life that sensibly acknowledg him to be Jesus the Son of the living God Mark 2. Besides what means our Saviour so often to invite us unto him and propounding the condition of eternall life to utter it in a phrase importing affiance as Ioh. 6.40 yea particular acknowledgment of him to be a Saviour unto us Lastly Thus I reason A Pari other parts and conclusions of Scripture propounded generally are to be believed not only as they concern the generall but particularly as having their truth in us Why not then these that propound remission of sins righteousness and salvation to be obtained by Christ For instance when the Scripture teacheth that every one is accursed that keeps not the Law that the wages of sin is death c. Binds it not me also to believe that I also for my sins am by nature subject to the curse that the proper wages for my sins is death When it propounds promises of temporall blessings as it doth to them that seeks Gods Kingdome and his righteousness ought not I to acknowledg this promise to belong to me and to place confidence in God for the performance Why then when the promise of remission of sins is made to believers binds it no me and every believer to assume that my sins are pardoned when it teacheth Christ to be the Saviour of the world and Author of Righteousness to those that obey him should I not say that Christ requiring generall faith intends also a particular applying of this generall to my self for my comfort and salvation More I add not in this kinde Two paradoxes only of Bellarmine Bellarm. l. 1. de justific cap. 8. I will briefly propound and so leave them The first is that faith is justifying though it have no respect to Gods speciall mercy The Second That it is not justifying if perhaps it have respect thereto The proofes have in them the quintessence of Iesuitical acumen The Leprous mans faith Mark 1. was a justifying faith and yet had no respect to speciall mercy Ergò Faith not respecting speciall mercy is justifying Answ The proposition needs proof inasmuch as many had faith for obtaining Miracles that had none at all touching the person of the Messiah Luk. 17. 2. How proves he that he had no speciall faith concerning remission of sins by Christ What because he doubts of his will for his cure As who say there may not be speciall faith touching pardon of sins even where there is doubt of obtaining some remporall blessing the one having a promise for Gods children to rest on the other not so but with limitation to expediency But will you see how he proves that faith is not justifying if it have respect to speciall mercy The Pharisee having it even because he had it was not justified Ergò Answ And was the Pharisees affiance in Gods speciall mercy the Reason why he was not justified Nay rather the vain boasting of his own righteousness as appears by the drift of the parable expressed Luk. 18.9 Vacuus proindè rediit Bernard de Annuc Ser. 3. ad calcem quia plenitudinem simulavit as S. Bernard and therefore failed he of justification not because he trusted on Gods speciall mercy to obtain it but for that he trusted in himself that he had it Some Ancients let us hear in this point Bernard de Annuc Serm. 1. saith Bernard Si credis pecoata tua non posse deleri nisi ab eo cui soli peccâsti in quem peccatum non cadit benè facis Sed adde adhuc ut hoc credas quia per ipsum Tibi peccata donantur hoc est Testimonium quod perhibit in corde nostro spiritus sanctus dicens dimissa sunt tibi Poccata Tua The Second opinion touching the nature of saith justifying as it is justifying is this that justifying faith is an assent not so much to the truth of the whole word of God as to the promises of the Gospell and that as having their truth in us The difference betwixt this and the Popish opinion stands in two things First in the object which they make the whole word of God these only the Doctrine of the Gospel Secondly In the manner of assenting which they make generall without any particular applying to our selves these particulars They consent in this that it is an act of the understanding rather then of the will perswasion rather then considence assent rather then affiance And for this they have these Reasons First For that the faith that justifieth is so often expressed in a phrase importing assent or giving credit as in this Scripture Abraham believed God that is gave credit to God promising to be his reward c. Similia vide Mark 1.15 Their Second Reason is because the object thereof is usually made the propositions of the Gospel and that which they call Terminum complexum or as Thomas speaks something propounded per modum enuntiabilis or to speak more plainly and agreeably to the phrase of Scripture a testimony which God gives in the word and in the heart See Rom. 8.16 Gal. 2.20 A Third Reason Because it seems strange that faith justifying should have divers seats or subjects The understanding as an assent the will as an affiance From hence and the like reasons it is concluded that faith justifying is an assent rather then affiance Now that it hath not for the proper object the whole word of God but rather only the doctrine of the gospel as it is justifying these Reasons evince First For that our Saviour prescribing the act limits out also the object and makes it the Gospel rather then any other part of the Scripture Mark 1.15 Secondly Kemn it in Exam. part 1. de Fide justisic For that in other parts of the word of God faith findes not what it may lay hold on for reconciliation remission of sins and justification but only in the Gospel that is the word of reconciliation there is Christ the Mediatour propounded there remission of sins promised For the Third branch that its a particular assent particular I mean not only in respect of the Subject but of the Object Examples prove Gal. 2.20 Christ loved me gave himself for me The generalls of the Gospel thus particularized are that which faith justifying as it is justifying respects by this faith Paul lived Secondly In point of believing there can else be no difference betwixt faith of Reprobates and that of the Elect betwixt faith of Divells and of justified men For it s an idle tenant of theirs that they make charity the form of faith a
gift disparate from it not in act and office only but in the very subject and seat where it resides More see to this purpose Suprà The Third opinion is of them that make it only an affiance and resting on God and his Christ as propounded in the gospel for justification and remission of sins And for this opinion these Reasons are brought First For that the phrase wherein usually it is expressed imports rather confidence and affiance then assent or perswasion as Ioh. 12. alibi But finde we it not as often expressed in a phrase that signifies assenting Secondly Because they cannot else finde a difference betwixt faith justifying and that which may be in hypocrites and divells What say they to that particularity of assenting Gal. 2.20 and appropriating the generals to our selves a thing as impossible for hypocrites or divels to perform as that other of affiance and what to that Eph. 3.12 that makes this confidence a fruit of faith justifying The last tenant is of those that make it partly an assent particular partly an affiance and for that opinion are these Reasons First For that the phrases of speech wherein it is expressed seem to import both Secondly They are both required as necessary to justification not only as dispositions but after a sort as ingredients not only as qualifications of the person but our means of justifications Thirdly Because they concur in every person justified as he is justified Now Of these three last which is the truth I dare not peremptorily determine For my part I profess my self to think with them that make faith justifying and assent rather then affiance especially for that place Eph. 3.12 Howbeit I may not deny but that the affiance spoken of in an inseparable companion of that assent perhaps also as conferring something to justification yet this I am well assured of First Faith properly so called hath its seat in the understanding Secondly According to Etymology imports a perswasion Thirdly In use of Scripture most frequently signifieth giving credit rather then putting confidence Fourthly And if there be any truth in that our Divines affirm concerning the office of faith in applying Christ to our selves most likely it should be an assent rather then affiance applying or appropriating of Christ to us being no more but this an acknowledgment that Christ is such to us as the Scripture describes him a Redeemer a Saviour a Mediatour of reconcilement and Author of righteouiness and salvation which acknowledgment is an act of the understanding not of the will Fiftly Besides this the opposites or defects of faith are apparently in the understanding and import defect of assenting as doubting Sixtly The perfection and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I may term it of this grace is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulness of assent and perswasion the grace it self for substance therefore is of the same nature Let us view a little how the Apostle in this Chapter expresseth that faith of Abraham which to him was imputed to righteousness In this verse it s thus enunciated Abraham believed God that is gave credit and assent to what the Lord promised touching a seed and vers 22. He was fully assured or perswaded that he which had promised was able to perform and this perswasion was imputed to him for righteousness All which laid together sway my judgment to theirs that teach faith justifying to be such an assent as in the third opinion is expressed rather then affiance and of the nature of faith justifying thus far There remains yet one thing before we proceed to the fruit of Abrahams faith expressed in the next member And that is to enquire how fitly this testimony is alledged to the purpose of justification the promise being in shew only of a temporall blessing namely a numerous seed and no mention made of Christ the Mediator whom faith justifing as it is such respects Answ Answers here are diversly conceived the likeliest I will propound First It s thus answered that Abrahams faith whereby he believed the promises both touching the reward vers 2. and touching the seed cannot be imagined to have been without respect to Christ the Mediator inasmuch as all the the promises of God are yea and Amen in Christ 2 Cor. 1.20 That is have their accomplishment and ratification in and for Christ Secondly That the seed mentioned in the promise is rather to be understood of the spirituall seed then of the carnall posterity of Adam and the head thereof is Christ as the Apostle interprets Gal. 3.16 The fruit of Abrahams faith follows It was counted to him for righteousness The difference in the reading out of the Hebrew originall is little or nothing Hebrew thus he imputed or counted it for righteousness out of the septuagint it s rendred positively it was counted for righteousness For the sense of the words if it be enquired What was it that was counted righteousness It s answered faith as appears both by the text Gen. 15.6 as also vers 5. Was counted unto him for righteousness For better understanding the text let us consider the word first severally and alone according to the native signification and use of Scripture 2. Conjunctly according as thereof sundry phrases are raised The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies usually two things First To repute or esteem and make reckoning of Secondly to impute or ascribe In the first sense Psal 8.4 What is man that thou reputest or esteemest him Christ was reckoned amongst the wicked that is esteemed as they Isai 53.12 In the second sense the use is also frequent Philem. vers 18. If he hath wronged thee or oweth the ought impute that is ascribe it to mee and set it as it were upon my score the speech being borrowed from Merchants The phrases of speech arising from conjunction of this word with others are divers in Scripture In this Chapter faith is said to be imputed to righteousness or reckoned for righteousness wages is said to be reckoned or imputed righteousness to be imputed to a man sins to be imputed or not imputed to the committer The First phrase is of all the rest of most difficult explication Conjectures of others that have any probability I will propound some thus Faith was counted for righteousness that is instead of righteousness as if it supplyed the stead of the righteousness of the Law in this point of justification and this exposition they would approve by likeness of phrase in other things as they conceive it As Rom. 2.26 Uncircumcision is counted for circumcision that is instead of circumcision Rom. 9.8 The Children of the promise are counted for the seed that is instead of the seed But why not thus rather they are counted the seed for so they are apparently not reckoned iustead of the seed but counted or esteemed the leed they being the seed with which the Covenant is made Others thus Faith is imputed to righteousness that is ascribed
against unbelieving ungodly ones is yet so exceeding ready to forgive even the ungodly believing in him so that we may say as David every one to his own soul faith once received Psal 43.5 Why art thou so cast down O my soul and why art thou so disquieted within me Trust in God and thou shalt find him full of mercy and compassion exceeding ready to forgive the sins that he hath enabled thee to repent Hast thou sinned in seculo saith Bernard Bernard in die Pet. Pauli Serm. 30. Not more then Paul In religion and state of grace Not more then Peter and yet they obtained mercy and as Paul speaks It is for ever a * 2. Tim. 1.16 Beza Piscator pattern of Gods pardoning mercy to all such as shall hereafter believe in him to everlasting life Neither impieties in seculo nor infirmities in grace are imputed to such as believe in him for behold he justifies the ungodly believing in him that though all sins be damnable in their own nature yet may it be said in a sense The onely damning sin is infidelity insomuch as if infidelity were not no sin should be imputed to condemnation But thus far of the first argument against justification by Works drawn from the example of Abraham The rest of this Verse hath been already explained ad vers 3. VERS 6 7 8. 6. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works 7. Saying Blessed are they whose iniquities are forgiven and whose sins are covered 8. Blessed is the man to whom the Lord will not impute sinne TO the example of Abraham taken from Moses is adjoyned the testimony of David amongst the Prophets And Theodorets reason of the choice is not to be contemned for Abraham lived before the Law and now he shews that David who lived under the Law gave Testimony to Faith The rendring differs Beza Piscator David describeth the blessedness of that man others had rather thus David saith Blessedness to be that mans unto whom c. In the issue is no great odds The summe of the argument is this If David say That blessednesse is that mans to whom the Lord imputeth righteousness without works Then is no man justified by works But David saith Blessedness is that mans to whom the Lord imputeth righteousness without works Ergò No man is justified by works The minor hath its proof ver 6 7 8. borrowed from Psalme 32. But may some say How follows the Proposition that if a man be blessed that hath righteousness without works imputed to him then no man is justified by works Answ Thus as I conceive prescribing to no man If blessedness be onely that mans that hath righteousness without works imputed then justification cannot be by works Inasmuch as blessedness is his onely that is justified justification being a part of blessedness If any Justiciary shall object That the exclusive particle onely is not extant in the Apostle and that though he be blessed that hath righteousness imputed without works yet may he be blessed also that hath righteousness purchased by works Let this suffice him for answer That there is one onely way of all mens justification for else how follows Pauls argument Abraham was not justified by Works but by Faith Ergò No other man After this conceit a man might mannerly deny the Apostles consequence and tell him that though Abraham were justified by Faith yet another man may be iustified by Works Now to make way to the particulars observable in this sixth verse It may be said that the words are no where extant in David and how then saith the Apostle that David saith The man is blessed to whom righteousness without works is imputed David indeed saith that he is blessed that hath not his sins imputed no where that righteousness without works is imputed Answ Though the words be no where extant in David yet the sense is and though he speak not in expresse words yet he speaks it in effect inasmuch as by iust and necessary consequence it may be deduced for he that saith A man is blessed that hath not his sins imputed saith in effect that he is blessed that hath righteousness without works imputed Observ Whence observe we that Gods Spirit in Scripture speaks as well what he implyeth as what he expresseth as well what by consequence is deduced as what in summe of words he uttereth Instances are frequent Iam. 4.5 Saith the Scripture in vain the spirit that dwelleth in us lusteth it after envy Now where finde we those words in all the Scripture By deduction we have them Num. 11.29 in express terms we no where finde them yet saith Iames the Scripture saith so Luk. 1.73 74. God sware to Abraham that we should be delivered out of the hands of our enemies that we might serve him without fear where finde we such an oath extant for words In no Scripture yet when God sware he would bless him Gen. 22.18 and that in his seed all nations should be blessed He sware in effect we should be delivered from our enemies and serve him without fear inasmuch as this blessedness stands in being delivered from our enemies and it s no small part thereof to serve God in holiness The Observation is of speciall use for maintaining the fulness of the Scripture and for helping us in sundry controversies Say Papists and Anabaptists where have we it taught that infants should be baptized in all the Scripture Answ Not in express terms but by just consequence we have it From the generall Mat. 28.19 From pâ—rity Gen. 17.12 From principles Act. 2.39 Where finde we that Christs Righteousness is imputed to us for justification saith Bellarmine Answ Bellarm. de justific l. 2. and lib. 1 cap. 16. In express terms we finde it not but virtually and by just consequence we have it 2 Cor. 5.21 In the equivalent we have it Rom. 5.17 18 19. The adversaries saith Bellarmine are wont to boast much of the express word of God and to reduce all their opinions to this one head But in the case of justification by faith only that help fails them For they were never yet able to shew in the Scripture that particle only where they intreate of justifiing faith Answ But we are taught that if we have it by consequence from the Scripture we have it in the Scripture The Scripture propounding but two means only of justification Faith and Works and denying all justifying vertue to works affords it us not the conclusion by consequence We are justified by faith only see Rom. 3.18 Again have we it not in the equivalent Gal. 2.16 Knowing that a man is not justified by the works of the Law but by the faith of Iesus Christ as much as if he had said by faith only In a word where we have the generall we have the particulars where principles and causes the effects where one equall there also the other By
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
faith in Christ If a man have works his works are taken notice of and recorded and withall his reward is thus registred after the Covenant of the Law Righteousness of Debt If a man want works but have faith his faith is recorded and to him also is ascribed or imputed the same reward though out of another cause Righteousness by favour The thing we have in the word of God and perhaps it is Allegorically expressed by allusion to the customs of men This I am sure is truth in the Legal Covenant If a man do the Commandments he shall live in them and the doers of the Law shall be iustified This also is true in the Evangelicall Covenant He that believes shall be saved and if a man believes in Christ his faith shall be reckoned of to iustification The reward is all one that God intends to both they differ 1. In the condition 2. In the ground of payment Righteousness is ascribed to the Worker of Debt to the Believer of Grace God should do the worker wrong if he should not approve him as righteous that hath fulfilled the Laws But it s his mere grace that to a believer he will ascribe righteousness sith his righteousness is merely precaria performed by another and by him nothing brought but faith to receive it and tender it unto God and that faith also merely the work of God If I fail in expressing my self or explaining the Apostle yet let no man blame my desire of both but further my weakness with his help that the Apostle may be understood Sense The sense then is this as I conceive it To him that hath works such as the Law prescribes and brings them unto God righteousness is ascribed or set on his reckoning as wages belonging to him of debt and not of grace VERS 5. But to him that worketh not We must beware that we mistake not the Apoâ—â—e as if he promised righteousness to him that believes and neglected good works Jam. 2.26 For the Apostle James hath taught us that faith without works is dead and if a man say he hath faith and have no works can that faith save him And the Apostle describing faith justifying as it is in the justified man saith it worketh by love Gal. 5.6 What is then the sense To him that worketh not that is hath no such works to bring before God as for them to claim righteousness thereby or as Ambrose expounds Ambros ad loc Non operanti id est qui obnoxius est peccatis quia non operatur quod mandat Lex To him that hath no works because he is a transgressour of the Law But believeth in him See here say some how faith justifying is described To be rather an affiance in the Justifier then an assent to the Gospel Answ Rather see here affiance meeting with assent in the person of the believer they agree in the subject differ for all that in their nature In him that justifieth the ungodly Doth the Lord then justifie the wicked Answ Surely though he be God that forgiveth iniquity and sin yet will he in no case clear the wicked Exod. 34.7 and Prov. 17.15 He professeth that he is as abominable that justifieth the wicked as he that condemns the righteous Answ Hereto answers are diversely conceived according as the terms admit distinction First thus Wicked men are of two sorts some such as continue impenitently in their sinns some that by grace repent and believe in Christ Of the first sort its true God justifies them not that is acquits them not while they so continue and yet wicked men repenting and believing in Christ that is ceasing to be wicked God clears and holds innocent for to such he forgives iniquity transgression and sinne Paraeus ad loc Exod. 34.7 or thus Justifying of a wicked man is either against the orders of Justice without receiving sufficient satisfaction for the trespasse or else upon receit of sufficient satisfaction In the first sense God justifieth not the wicked in the second he mercifully justifieth us having received satisfaction in the death of his Son Lasâ—ly Justification hath divers significations sometimes it signifies to make just sometimes to declare just or to absolve In this last sense God justifies not the ungodly that is absolves him not whiles he so continues but yet he makes an ungodly man righteous Of the first kind of justification understand Moses of the second Paul His faith is counted for righteousness See explication ad vers 3. Observ The things out of this passage of Scripture observable are these First the direct opposition of Faith and Works in this Article of justification If it be by Faith it s not of Works If by Works not of Faith that howsoever it be true their concurrence is certain their agreement amiable in the life of the justified yet their contrariety irreconcileable in the procurement of justification Not to be long in the manifestation of it First the Apostles argument hath else no force in the case of Abraham except their opposition be such as is mentioned 2. Besides this view it in the contrary principles from which the two kinds of justification proceed The Worker is justified of debt the believer of grace that look what opposition there is betwixt favour and debt the same is betwixt justification by Works and justification by Faith Like see Rom. 11.6 Now were it not a point of acute Sophistry to teach us how to deny the Apostles argument and to tell him the consequence is not good because they are able to assigne a medium Witty I confesse but with such wit as S. James tells us to be * Jam. 3.15 devilish Such as it is let us hear it forsooth they point us to this medium of participation It is partly by Faith partly by Works I say not any man is so impudent as in plain terms to contradict the Apostle but surely this in the issue shall be found their answer howsoever with distinctions they colour the matter Let us hear them Justification by Faith and justification by Works indeed are opposite if ye understand in both the same justification but there is a first justification and a second the one is by Faith the other by Works Again works are of two sorts works of Nature works of Grace betwixt justification by works of Nature and that by Faith there is indeed an opposition not so in that by works of Grace For these distinctions and the vanity of them see suprà ad ver 2. Annotat. ad cap. 3. This once is evident out of this place that the Apostle imputes the justification of Abraham now regenerate unto his Faith and betwixt the justification that Abraham had being now in grace and that of works placeth the opposition Besides this what means the Apostle to befool the Galatians for expecting the perfection of this benefit by the Law which was begun by the Gospel Gal. 3.3 Would he not thereby teach us
life suprá Iâ—st judicium ut qui contemnunt Dei misericordem justitiam suam volunt constituere eidem suae justitiae relinquantur opprimendi magis quà m justificandi For us Let us learn to expect the inheritance by the means whereby God hath intended to give it What is that if not the Law the Apostle answers The Righteousness of Faith And what is that righteousness say Papists Cui fides est initium that is in short Bellarm. de Justif l. 1. c. 17. obedience which we in our own persons perform to the law after we have received to believe the word of God so great force is there in general faith to make works imperfect in themselves and therefore condemned by the law to be the mean of our inheritance and salvation But I wonder what made Paul now a believer having it in so exellent a measure yet to say he was not thereby justified 1 Cor. 4.4 Large discussing of the point I mean not on this occasion to enter into But this I am sure of the law to salvation requires perfection of obedience curses to hell even the least imperfections Gal. 3.10 and doth any man believing receive ability to perform it to the full I am sure it s Augustines and Hieromes resolution that howsoever perhaps such measure of grace may be obtained yet there never yet lived the man on earth nor should do to the end of the world so righteous that he did good and sinned not Eccles 7.20 Say others The righteousness of faith That is the righteousness which stands in faith so making faith the substance as it were of that righteousness whereby we are justified and saved against it are these reasons 1. That then our righteosness whereby we are just in Gods sight shall be a thing that is imperfect for hath any man at all times perfection of faith 2. Accordingly conscience shall never have solid peace neither in act nor in the cause 3. Righteousness of Justification shall be variable in the degrees according as faith is more or less in the same or divers subjects so that some shall be more some less justified in the sight of God and the same man according as his faith ebbs or flows shall be whiles perfectly whiles partially whiles not at all justified in the sight of God For the act of faith wherein according to this opinion our righteousness stands may by the consent of all be lost for a time The old way still is the good way by righteousness of faith that is by righteousness which faith apprehends in Christ see Rom. 5.17 By righteousness of Christ then apprehended by faith obtain we the promised inheritance Gal. 3.22 The Scripture hath concluded all under sin that the promise by faith of Jesus Christ might be given to them that believe and vers 9. They which be of faith are blessed with faithfull Abraham By faith they are made partakers of the Blessing Vse Exhortation in this point is more needfull then proof the whole Scripture almost running this way Be we exhorted therefore leaving all confidence in the Law for righteousness or salvation to cleave fast to the righteousness of faith It is a fearfull doom passed on the Jews by the Apostle Rom. 10.3 that going about to stablish their own righteousness they were not subject to the righteousness of God And was it for nothing think we that the Apostle counts all dung and dross for the excellent knowledge sake of Christ and desires to be found in him not having his own righteousness by the Law but that which is by the righteousness of faith Phil. 3.8.9 Surely if any had cause to trust therein the Apostle much more that from the time of his calling had lived in all good conscience before God and men Acts 23.1 and yet knowing that thereby he was not justified or saved he utterly disclaims confidence therein and rests onely in that which is by faith of Christ Whose example let us follow as we desire to have comfort in the day of judgement Bern. in tantic Ser. 30. S. Bernard elegantly comparing grace and the Law together in their effects saith Quà m dissimili vultu ad omnem conscientiam se offerunt suavitas hujus illius austeritas quis sanè ex aequo respiciat condemnantem consolantem reposcentem ignoscentem plectentem implectentem And surely they know little the terrour of the Judge and have had as little experience of the Laws arraignment in the conscience that trust to their own polluted righteousness and not to that absolute obedience of Christ the Mediatour Proceed we now in the Text. VERS 14 15. For if they which are of the Law be heirs faith is made void and the promise made of none effect Because the Law worketh wrath For where no Law is there is no transgression THe words tend to confirmation of the Apostles former argument for justification by faith the summe whereof was this That the promise of inheritance was not to be accomplished by the Law c. the proof of it is here laid down taken from a double inconvenience issuing from that manner of attaining the inheritance If they which are of the Law be heirs then is faith made void and the promise of none effect But neither is faith void nor the promise of none effect Ergò They which are of the Law be not heirs or which is equivalent the promise of inheritance is not obtained by the Law They which are of the Law That is saith Theodoret Qui ex Lege vitam instituerunt saith Cajetan Qui subditi sunt Legi Mosi Sasbout Qui Legis observatores sunt Many the like Expositions might be cited Thus I think rather They which are of the Law that is which by the works of the Law seek the inheritance as Gal. 3.9 10. The Apostle sorts them that seek righteousness and salvation into two kinds Some are of faith they are such as by faith seek the inheritance Theophylact. ad Gal. 3. Some again are of the works of the Law they are such as by the Law seek salvation or as Theophylact They are of faith Quirelictà Lege ad fidem se conferunt They of the Law which leaving faith betake themselves to the Law If these be heirs namely ex Lege as Ambrose interprets if they get the inheritance by the Law Then is faith void Whose faith Gods or Mans Gods saith Cajetan that is his fidelity in keeping promise impertinently rather Mans prescribed of God to be the means of inheritance Their faith is void or vain What is that whether frustrate in respect of fruit or unnecessary and needless in the prescript Calvin Instit lib. 3. c. 11. S. 11.13 3. or else as M. Calvin so shaken that it turns to distrust and degenerates towards desperation this latter is a truth as he explains it there being left no place for perswasion of justification if it depend upon condition of fulfilling the Law
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
the ground if either they be rejected or Gentiles admitted to be the people of God Certes the name of Abraham considered with the signification pointed at by the Imposer might well have taught them that other nations believing as well as Iews might call Abraham father themselves being though a populous nation yet but one nation whereas Abraham hath promise to be father of many And of the argument thus farre Follows now the illustration of Abrahams Universall Paternitie VERS 17. Before him or as some better render like unto him or after the example of him whom he believed even God who quickneth the dead and calleth those things which be not as though they were THe Fatherhood of Abraham is here illustrated Cajetan Beza Sasbout as some think by the quality or manner of it as I rather with Chrysostome and Theophylact by similitude Those that follow the first sense thus render and interpret Before God that is in the sight of God or in Gods esteem the sense is Not so much by carnall generation which hath place with men as by spiritual cognation wherein faith combines us which God principally respects Chrysostome and Theophylact follow the other interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ad instar Dei or as the word natively signifies Ex adverso Dei that is after the example of God Exemplar enim ex adverso opponimus saith Sasbout Sense So that the sense is this So far hath God honoured Abrahams faith that in respect thereof he hath made him like himself a father not of this or that nation but universally of all amongst all nations believing after his example The scope of which particle is thus conceived by Theophylact The Iews seemed zealous of Abrahams honour and prerogatives and thought them much impeached if his works were excluded from his justification c. but in the mean time denying his fatherhood to be the reward of believing Theoph. ad loc and respective to faith in his posterity they impaired much that honour that God vouchsafed him in making him like himself a father of many nations which honour he could not preserve if it accrewed from the naturall nexus and tie of bloud and not rather from the propinquity of faith The second point of illustration is the means whereby Abraham became father of nations and that is by believing like him whom he believed take the addition causally and that faith of Abraham is explicated by the ground of it The power of God intimated in that description of God by his powerfull effects annexed Which raiseth the dead c. Observ The points are these First That Abraham by believing or in respect of faith became father of the nations as Theophylact pro praestita fide for the faith which he shewed he received this as a reward to be father of Nations The inferences thence are these First That the Jewes carnall descent from Abraham severed from faith made them not the seed of Abraham I mean that seed to which the promises of Abraham belonged compare Ioh. 8.39 40. and Rom. 9.7 8. c. The second this That Gentiles believing are that seed of Abraham though they descended not out of his loyns Know ye saith the Apostle That they which are of faith the same are the children of Abraham and again They which be of faith are blessed with faithfull Abraham Gal. 3.7 9. That this may the better appear Let us consider the relation wherein Abraham and the Nations stand The Relative is Abraham The Correlative the Nations or his seed What is here the foundation of the relation between them Namely faith that is it that makes Abraham Father of nations that it therefore that makes the nations his children Abraham by believing became Father unto the Nations we therefore by believing become Children of Abraham Where faith hath place there is place for this relation to Abraham where that is wanting the relation ceaseth for that is in this relation the fundamentum So that vainly do unbelieving Jewes lay claim to Abrahams Covenant in respect of the naturall bond of bloud between them and on the other side soundly do Gentiles believing make title to Abrahams Covenant in respect of the propinquity faith hath founded betwixt them Observ The Second point here observable is the ground of Abrahams faith that was the power of God which he considered in the wonderfull effects whereto it extends And let us note it as a piller for faith to rest on the infinite and unresistable power of the promiser It it well observed by Zanchius that in great prudence the pen-men of the Apostles creed prefixed the article of Gods omnipotency as a staff to support our frail faith when ever the strange and supernaturall works of God after mentioned should come into question It is a point of faith that God made all things of nothing consult with nature she hath this principle ex nihilo nihil fit but hold this ground God is omnipotent the article is easily credited It is a point of faith that the body dissolved into the first principles shall live again naturall principles are against it A privatione ad habitum impossibilis est regressus but consider that the promisers power can quicken the dead the point easily admits credence Let us frail creatures when ever we feel faith wavering as touching Gods promise cast our eyes to the transcendent power of the promiser able as * Eph. 3.20 Paul speaks to do exceeding abundantly above all that we can ask or think To particularize a little for help of the simple We have a promise that hell gates that is Satans policy and power Mat. 16.18 shall not prevail against us to overthrow our faith Let a weak man consider his naturall constitution of flesh and blood the small measure of faith given him together with the might of spirituall enemies principalities and powers as Eph. 6.12 How impossible seems perseverance to a man exercised with temptations But if a man would remember the comfort in like case ministred to the Apostle 2 Cor. 12.9 From the power of God perfected in our weakness herein hath the weakest amongst Gods little ones cause of confidence and insulting over the malice of Satan This wisdome learn we in our weakness One Caveat by the way must be remembred That in reasoning from Gods power to any event for the stablishing of faith there must be evidence also of Gods will to perform it It hath been in all ages an usuall sophisme of Heretiques to fly from Scriptures to the power of God for confirmation of their absurdities Praxeas Tertullian advers Prax. in Tertullian maintains this heresie That God the Father is also the Sonne and was incarnate How proves he it Nihil Deo difficile nothing is hard to God and those things that are impossible to men are possible to God Therefore it was not hard for God to make himself the same person both Father and Son To whom
Scripture if necessary or else are such points of faith or practice as in the conclusion are inquireable For that of infants Baptism Scripture prescribes in Generalls Principles equivalent For that of the blessed Maries perpetuall Virginitie post partum a point that we piously believe according to some probabilities of Scripture No matter of such weight as that the doubting or deniall thereof should shut us up under condemnation To leave these men to their vain faith and conversation taught by their fathers traditions from which Christ with his bloud hath ransomed us 1 Pet. 1.18 Let us in matter of faith learn Abrahams prudence believe according to that we know the Lord hath spoken And this rule let us remember it is partiall infidelity to deny credence to any thing delivered in Scriptures Fancy not Faith to believe as Gods truth what he hath not in Scriptures revealed unto us And here I cannot but take notice of the folly of many amongst us Wise it may be in their generation wiser in their own conceit Their profession is this in the point of believing They had rather believe too much then too little and in that sottish resolution how many gross errours drink they in almost to the bane of their souls It cals to mind that fable should I call it or story rather of a woman in the dayes of Popish darkness accused to her Confessour for denying Christs carnall presence in the Sacrament that being charged by the Priest with that point of heresie made answer for her self That she never made question of any such matter And believest thou indeed saith her Confessour that Christ is there present Flesh Bloud and Bone as he was born of the Virgine Not He onely saith the woman but his blessed Mother also O woman replies this Seraphicall Doctour great is thy faith or rather O man great is thy impious folly to approve as points of faith such sottish dreams a just parallel for our men so superfluous and supererogatory in matter of believing But now proceed we in the Text. VERS 19 20 21. And being not weak in faith he considered not his own body now dead when he was about an hundred years old neither yet the deadness of Sarahs Wombe He staggered not at the promise of God through unbelief but was strong in faith giving glory to God And being fully perswaded that what he had promised he was able also to perform THe next commendable property of Abrahams faith is the strength of it set out in an Antithesis and heap of words Not weak but strong and fully assured 2. By removing certain effects of weak faith from Abraham as 1. Consideration and looking down upon things that opposed the promise and might hinder faith 2. Doubting or debating of the promise 3. By the means supporting and strengthening faith the truth and power of the promiser This is the sum these the particulars of this passage Sense For sense of the words Sundry questions offer themselves to be discussed First was Abrahams faith so perfect that in it was no weakness no doubtfulness at all Answ So Origen so Papists often in question touching perfection of righteousness The truth is great things are here given to Abraham in this point of believing Now whether this strength of faith should be conceived comparatively or limited to the particular Article now in hand may be some question This once is evident in the story of Abraham that however firm his faith was touching this particular at some time yet in other things Cajetan ad loc he bewrayed some incredulity and at other times as Cajetane conjectures was not without some doubtfulness of this promise Now what when it is yielded Abrahams faith was at sometime perfect in respect of this particular promised The Law to justification requires an universall perfection of all virtues as well as of faith and in faith perfection not onely in respect of some particulars but of all truths revealed and that not at sometimes onely but perpetually without interruption Gal. 3.10 A second quaere How saith Paul Abraham considered not his body dead c. When as Moses bringeth him laughing at the promise Gen. 17.17 and enquiring as it should seem of the likelihood of it Shall a child be born to him that is an hundred years old and shall Sarah that is ninty years old bear Answ Cajetane answers That the quaeres of Abraham recorded by Moses were made whiles yet the Revelation was not so clear unto him and issued not so much from doubtfulness of the thing as from desire to be informed whether the words bear the sense that their sound purported Pauls speech is to be referred to the time when the Revelation was complete and the sense thereof distinctly understood conferre Gen. 17.17 18. What if we say Pauls meaning is this He considered not these impediments out of doubtfulness of the promise but as admiring the power and great grace of the Promiser intending him a favour that must be accomplished against the course of nature saith Augustine Riserat pater quando ei promissus est Augustin de Civ dei lib. 16. cap. 31. super Gen. qu. 36. admirans in gaudio riserat mater quando iterum promissus est dubitans in gaudio The same Augustine to like purpose enquires Why the Lord reproves Sarahs and not Abrahams laughter and thus answers Quia illius risus admirationis laetitiae fuit Sarae autem dubitationis So much force is there in the grounds of our actions to determine them either to good or evil The third quaere How saith Paul of Abrahams body it was dead that is destitute of generative vigour when as so many years after he had many children by Keturah Gen. 25.1 August qu. 35. super Gen. de Civ Dei lib. 16. c. 28. contra Iulian. Pelag. l. 3. c. 11 2. his second wife after Sarahs death Answ Augustine in many places propounds this doubt and assoyls it The summe of his solution is this First that it was dead in respect of Sarahs body decayed by age not so in respect of a younger woman alledging to that purpose the judgement of Physicians Emortuum corpus non ita intelligendum est ac si omnino nullam vim generandi habere posset si mulier juvenilis aetatis esset sed secundum hoc emortuum ut etiam de provectioris aetatis muliere non posset His second answer this That Abrahams bodie was dead until such time as the Lord was pleased to put new vigour into it as he did for the begetting of Isaac and that the same gift of generation continued after the death of Sarah for begetting of other children of Keturah we have both in summe Abrahams body was dead through age ut ex illius aetatis foeminâ gignere non valeret qui tamen ipse de adolescentula valeret sicut postea de Cethura valuit quamvìs illic dici possit foecunditatis munus in eodem
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