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
would thus be understood not that it excludes beliefe of the rest of Gods word but that as it justifies it respects only the Gospel And further this assent they make of two sorts one generall whereby we believe the Gospel to be true another speciall whereby we believe it to be true to us A third sort there are that make it meerly an affiance or confidence in God and his Christ for pardon of sins and salvation The last is of them that make it partly an assent particular partly affiance of these let us enquire which comes nearest unto the truth As touching that of Papists making it only a generall assent to the truth of the whole word of God without any particularlizing either of the object or of the assent The reasons are forcible against it First For that by this means justification is extended to sundry reprobates yea after a sort to divells for if this be the faith that justifyeth namely whereby men assent to the truth of the word of God Iam. 2.19 then must all in whom such faith is be partakers of justification but only the * Rom. 8.30 predestinate are justified reprobates and divells not so Ergo. Secondly Our next reason is from the effects of faith justifying one speciall whereof is that it makes our service all * Heb. 11.6 acceptable to God through Iesus Christ Now how a generall assent to the truth of Gods word without a particular perswasion of his love to us in Christ should thus sweeten our services I would have them explain sith none pleaseth 1 Ioh. 4.19 but what issues from love of God and that again flowes from our perswasion of Gods love to us in Christ Add unto this those other gracious effects or faith justifying as that it breeds peace of conscience Rom. 5.1 Patience yea joy in afflictions under hope certain of glory boldness of appearing before God in prayers c. yea in the day of judgment Can these be imagined to flow from generall faith These and many the like reasons sufficiently overthrow that dream of generall faith Let us examine these Reasons the summe of them I will briefly propound The First lyes thus the faith described by the Apostle Heb. 11. is not a speciall perswasion of Gods speciall mercy or an affiance therein but only a generall assent to the truth of the whole word of God But the faith there described is justifying faith Ergò Justifying faith is not a perswasion of Gods speciall mercie or a confidence therein but a general assent to the truth of the whole word of God Answ To the minor I thus answer that its easily confessed that the Apostle in that whole Chapter describes that faith that justifies But whether he intend an exact definition of the nature of it as it justifieth or rather a setting out and commendation thereof by the effects and properties is the question And its apparent that the Apostles purpose is not so much to give us an exact definition of the nature of it as to exhort to continue therein by arguments drawn from the properties and wonderfull effects that were wrought by it in the Saints that have gone before us as appears there and in Hebr. 10. and 12.1.2 For first think we the Apostle so ill an Artist as to compose his definition of Terms amost all figurative as ver 1. if he desired exactly to set down the nature of it to our understanding Besides that some of the effects ascribed there to faith are particular and almost personally belonging to the Saints there mentioned and which we cannot but foolishly expect to be wrought by our faith Now had the Apostle there intended to describe that faith that justifieth so as to shew us the nature thereof as it justifieth impertinently had those works as miraculous and of personall obedience been there inserted To the Major it is denied Even the faith there described is a speciall perswasion of Gods speciall mercy and an affiance therein For what though there be no mention made of any such specialty either of the perswasion or of the object or of the affiance cannot it therefore be such because it s there described by effects and properties The Apostle 1. Cor. 13 describes unto us at large true Christian charity by Necessity Effects perpetuall endurance shall we now say that Charity is no benevolous or wel-wishing affection towards our neighbour because there is no express mention made thereof where it is purposely described Adde unto this That this speciall perswasion of Gods love in Christ and affiance in his mercy is there necessarily included it being impossible that any of these works of obedience could have been either so couragiously undertaken or so acceptably performed had they not had even such faith as we now enquire of Their second reason lies thus The faith which Christ required commended exhorted unto approved with miracles was onely a generall assent to the truth of the word of God as Matth. 9. and 16. Luke 7. Ioh. 1. c. But that faith which Christ so required and commended c. was faith justifying Ergò Justifying faith is onely a generall assent to the truth of the word of God or as Bellarmine himself inferrs the conclusion Kemnit qua suprà it hath for the object something else besides Gods speciall Mercy Answ If that be the conclusion it was never denied by our Divines but that the faith that justifieth hath for the object not speciall mercy onely but the whole word of God If that therefore be the conclusion the Adversary proves what is not denied For we grant if they will needs have it that its the same faith which believes both the History in generall and which receives and rests on the speciall mercie of God for justification But the questions be 1. Whether generall faith alone suffice to justification 2. Whether the object of faith justifying as it is justifying be the promises of the Gospel as they concern us The first of these we deny the second we avow and prove ut suprà there is none of us that ever denied but that its the same faith which assents to the truth of the word of God in generall and which justifieth us in the sight of God But if we speak of faith as its justifying so we say it respects particularly the promise of the Gospel I illustrate what I mean by this similitude It s the same soul whereby a man lives moves exerciseth sense and useth reason but yet if the question be What it is in the soul that forms a man to his particular nature We say it s the soul not as it gives life motion or sense but as it useth reason Even so c. Now to the proofs of the adverse part I answer that the Major is untrue The faith which Christ required was not onely a generall assent to the truth of the word of God concerning his person power offices c. but principally it was
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
at all that never had conflict with infidelity though this be true yet in doubtfulness simply none hath comfort because it is a fruit of infidelity The sense of unbelief is occasionally comfortably and striving against doubting is a sign of faith in this thou hast no comfort that thou doubtest but this is the comfort that thou seest thine unbelief bewailest it and strivest against it Mar. 9.24 Secondly It serves to admonish us to strive against doubtings and to pray with the Disciples Lord help our unbelief Luk. 17.6 The root is bitter out of which it grows the vice most dishonourable to God most discomfortable to our selves unbelief 2. This banes our prayers and makes them return empty from our God Iam. 1.7.3 Breeds wavering in Christian profession and practice vers 8.4 In a word makes all duties flow coldly from us whilest we question Gods power or will to reward them 5. Dishonours the promiser by questioning his ability or readiness to perform what he hath promised And that is it which in the contrary comes next to be treated From the signs of strength in Abrahams faith the Apostle passeth to the effect thereof He gave glory to God by such his believing Giving glory to God We may not so conceive as if any reall access of glory came to God by Abrahams believing he is for gloriousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and no reall addition or diminution comes to his glory from the creatures of himself and in himself he hath all perfection of glory before the worlds were his wisdome and power the truth were in him in the same infinite measure as now by his works he procures not glory but either manifests or communicates it to his Creatures But we are said to give him glory in way either of acknowledgement or publication so Abraham by believing gave glory to God inasmuch as thereby he acknowledged the power and truth of the Promiser The point to be observed is How glorious a thing it is to God firmly to believe and rest upon his word I know not whether by any one Duty God reap more honour then from this of believing His power his truth his goodness his mercy Attributes that the Lord counts most gloririous to himself and desires ratherest to be acknowledged amongst men by believing we acknowledge Yea if there be any other office and duty whereby Gods glory is published and occasionally acknowledged by others from faith it issues Profession Patience Love Mercy or if there be any other virtue by exercise whereof men are excited to glorifie God From Faith they all flow as from their fountain And I marvell not at the Lords so sore indignation against Moses his friend for not sanctifying him by believing read Deut. 32.51 Num. 20.12 and 27.14 and 11.21 22 23. a greater dishonour he could scarcely have done to the majesty of God Faith thinks highly of God Incredulity abaseth him By this we may take occasion to judge of that doctrine of Doubting so much commended by adversaries to Gods people as more honourable unto God then is ours of assurance That we may not seem to wrong them let us understand that Generall faith they allow to be undoubtfull Faith speciall they make the Lutherans dream having no ground at all in the word of God their meaning is that what is in generall taught touching the power and truth of God in fulfilling his promises must and may be believed with undoubtfull faith For our particular to believe that to us he will give Remission of sinnes perseverance and life eternall they teach the performance to be to the ordinary rate of Gods children impossible and groundless the attempt arrogant and presumptuous Hope it we may out of a probable conjecture believe it we may not as out of infallible evidence Hence are those often commendations given to a course holden betwixt doubtfull Hope and slavish Fear in our passage towards Gods kingdome Where First I demand Whether there may not or ought to be speciall Faith of Gods Power my meaning is whether a man be not bound to believe that God can pardon his personall sinnes and give him life eternall and whether the doubting thereof in respect of our Persons be not censurable of unbelief It is truly said Cain sinned more by despairing of Gods mercy and denying his power to forgive his sinne then in embruing his hands in his brothers bloud speciall Faith then there may and ought to be touching Gods power to perform his promise Let us see whether like faith ought not to be concerning Gods truth and Will to perform it 1. Commandment is given to pray for pardon of our own sinnes to pray for perseverance and life eternall and a requisite condition in available prayer to believe not onely that God can but that he will give what we pray for see Mark 11.23 Matth. 21.21 Jam. 1.6 7. How then is it a point of arrogancy to endeavour speciall faith 2. Besides this What dishonour is this to the spirit of God not to believe his testimony given in our hearts Rom. Bern. de Annunciat Ser. 1. Augustin Mannal c. 24. 8.16 shall we say It is of Generalls onely Hear Bernard Si credis peccata tua non posse deleri nisi ab eo cui soli peccâsti hene facis sed adde adhuc ut hoc credas quia per ipsum tibi peccata donantur hoc est Testimonium quod perhibet in corde nostro Spiritus Sanctus dicens Dimissa sunt tibi peccata tua More I add not upon this occasion onely I say If to rest on Gods word be a thing so Honourable to the Promiser to doubt of his promise is to derogate from his glory whether the doubt be of his Power or of his Will of the Generall or for our own Particular Let all Gods children to whom God hath given repentance take notice of their doubtings as things dishonourable to God and derogatory from the glory of his power and truth and mercy What when God proclaimeth pardon even to bloudy sinnes repented Isa 1.18 shall we question whether in mercy he can or will forgive the sins we have forsaken when he hath ratified all his promises in the bloud of his Sonne 2 Cor. 1.20 shall we question whether he mean sooth in promising his children pardon protection perseverance or life eternal God forbid I say not we can at all times free our selves of doubtings onely I advise to take notice of them as of sinnes not of lightest nature detracting so much from the glory of the power or truth or goodness of the promiser It follows now in the Text. And being fully assured or perswaded The strength of Abrahams faith the Apostle hath before declared by removing from him the effects and signes of weakness in believing the same he here shews positively setting down the property and nature of faith in her strength and ascribing it to Abraham In the words are two things 1. The measure of Abrahams perswasion He
pauci post te o domine Iesu ire volunt cum tamen ad te pervenire Nemo sit qui nolit Lord Jesu How few are they that are willing to go after thee when as yet there is no man but desires to come unto thee as knowing that at thy right hand there are pleasures for evermore Et propterea volunt omnes te frui at non ita imitari conregnare cupiunt sed non compati Hence is it that all men would enjoy thee but they like not so well to resemble thee fain they would raign with thee loath they are to suffer with thee Et mox mortem spiritualium optant sibi etiam carnales quorum tamen vitam abhorrent Brethren like rewards require like labours like favours like duties They fail not of Abrahams blessing that follow Abrahams faith and let them never expect his comforts that refuse to resemble his virtues That for the Generall View we now the Words wherein are two things First The duty it self required of us to the end we may share with Abraham in the blessing of justification believing in God Secondly The object thereof God set out here by a periphrasis who raised up Iesus from the dead Sense Sense Believing in God The words thought not delivered in that form yet import the condition required of us to justification and are therefore well rendred according to the sense by some translatours If we believe or so that we believe Some here conceive the Apostle to deliver us the nature of justifying faith and to resolve us that it is rather an affiance or putting trust in God then an assent or giving credit to the truth of his promise The question hath been largely discussed ad vers 3. Whether I remit the Reader We may better hence collect the necessity of putting trust in God for righteousness to justification then a description of the faith that justifieth And that is it the Apostle directly teacheth that to justification is necessary a relying upon God through Christ and putting confidence in him for justification and withall the infallible sequel of justification upon our confidence placed in God for that blessing As touching the nature of faith justifying the Apostle intends not here to teach us yet shall it not be amiss on this occasion to propound some arguments brought for that conclusion as I heard them lately in conference with a friend reverend for learning and piety Mr. J.D. His judgment was that faith justifying was rather an affiance and resting on Christ for righteousness then a perswasion of Gods love in Christ or an assent to the promises of the Gospel His arguments these First Faith that justifieth be it what it will be must needs go before justification it self so doth affiance so not particular faith For it must first be true that God justifieth me before I can believe it and in order of nature there is truth in the proposition before the assent is given to the truth of it Answ The propositions of the Gospel we may conceive to offer themselves to our minde either in terms of the future tense or sub verbis de praesenti or praeterito As thus God will pardon my sins and accept me to his favour for Christ or thus God hath pardoned my sins and doth accept me as righteous in Christ accordingly the assent thereto is either as to a thing that shall be or as to a thing already done In the first obtaining of justification the assent of faith is to the proposition De futuro and that we are sure had actual truth from everlasting concerning all those that shall be heirs of salvation The assent to the proposition de praesenti or praeterito is in order of nature after justification In time for all that they are simul the proposition de futuro is in nature before it so soon as I believe that God will pardon he pardons Before I believe that he hath pardoned he hath pardoned And that I think may suffice to assoyl that doubt so expertly and acutely contrived Besides this they should attend that the affiance they speak of issues out of the perswasion we have of Gods love to us in Christ for who can relye on God for righteousness and salvation that hath not some perswasion that God is a father to him in Christ So that what argument concludes the precedence of confidence to justification concluds much more a precedence of particular assent out of which as out of a fountain that affiance issueth And howsoever it be true that such assent as is spoken of receives strength from our affiance yet from it no otherwise then from other gifts of sanctification namely as from evidences and signes and as I may term them qualifications of our persons and dispositions as it were to entitle us to the Promises or rather to evidence the title we have according to the Covenant unto the merits and benefits of Christ The second argument was as I conceived it on this manner To faith justifying all men are bound To particular perswasion of Gods will to pardon sins all are not bound For God binds no man to believe an untruth there are some of whom it never was nor shall be true that God will pardon their sins as Reprobates Ergó Answ Zanch. de natura Dei lib. 5. c. 2. That which is ground of his Argument I confess I find amongst our Divines more resolutely determined then distinctly explained Their conclusion is that all men even Reprobates are bound to believe that they are in Christ Elected to Salvation These reasons seem to make against it First for that there are and ever have been many to whom the name of Christ or the benefits in him conveyed unto us were never known And Paul seems to say of such Rom. 2.12 as sin without the Law they shall perish without the Law By proportion we may say They that sin without the Gospel shall perish without the Gospel The not giving credit thereto shall not be imputed to their condemnation in as much as it was never revealed unto them By consequence therefore there was no bond upon their conscience to believe it Moreover particular assent riseth from that particular Testimony of Gods spirit with ours Rom. 8.16 Which who can say to be vouchsafed to Reprobates But yield ex abundanti that Reprobates at least in the Church are bound to believe it What then It follows thence that God binds them to believe an untruth Answ An untruth in the thing No untruth to them except by their own default because that howsoever God hath revealed that there are some Reprobates Yet reveals he to no man in this life his own Reprobation And as the rule of our actions is not Gods secret but revealed will so the rule and measure of Faith is not truth secretted but truth revealed St. August Enchirid ad Laurent Augustine sticks not to say that a man may will what is contrary to
Sitacet Christus quid sibi volunt haec Evangelia quid sibi volunt voces Apostolicae quid cantica Psalmorum quid eloquia Prophetarum in his enim omnibus Christus non tacet S. Augustin In Johan tractat 4. The Scripture Fitly doth Paul consult with Scripture as the only Competent Iudg in-questions of his nature without which if we search for resolution in matters of this quality we run into a Labyrinth The advise that Constantine gave to the fathers in the Nicene Councell should have place with us sumamus ex dictis divini spiritûs explicationes quaestionum Mark his reason Evangelici enim Thedoret Hist lib. 1. cap. 7. Apostolici liâ—ri nec non Antiquorum Prophetarum oracula planè instruunt nos sensu Numinis And truth is howsoever in matters of Morality there be to be found some good directious in nature yet in this and like matters touching reconciliation with God and means of justification before him how utterly not only blind but opposite to what truth teacheth is nature yea it may not be denied that the Fathers them selves have some of them too naturall conceits in this business and if my judgment and observation in their writings be any thing as it is not much the attentive Reader shall finde much of the popish plot of justification to be framed out of the errours and misprisions of some Ancients here therefore especially let it have place that the Prophet adviseth to the Law and to the Testimony Isai 8.20 See we now the sentence of this Judg What saith the Scripture This Abraham believed God and it was imputed to him for righteousness In which sentence we have two particulars observable First Abrahams act with the object he believed God Secondly The fruit or benefit thereof It was counted to him for righteousness Touching the first Abrahams act he believed God Let us here a little largely enquire what is the nature of justifying faith so much the rather The nature of justifying faith explained because the controversie is famous betwixt us and our adversaries Concerning it two questions shall be handled First whether it be an assent to the promise Or an Affiance rather and trusting in the promise Or in plainer terms whether this to believe in this question signifie to give Credence to God speaking or else to put confidence in God The opinions both of them have great Authors both Popish and Protestant For our better understanding it shall not be amiss to fetch the consideration somewhat higher even from the generall notion of these two habits as they are conceived by Philosophers and others according to reason Faith therefore or beliefe hath this generall description It is an habit of the understanding inclining us to a firm and undoubtfull assent to something as truth for the authority and credit of the speaker or witness I call it first an habit of the understanding because the proper object thereof is truth and the act thereof an assent to truth or a perswasion and acknowledgment of the truth propounded The difference stands partly in the measure of assenting partly in the cause moving to assent for as touching absolute doubtfulness when the minde hangs in aequilibrio giving no assent either way it s quite opposite to the nature of faith Now the assent of the minde hath three degrees The first is when the minde hath some though weak inclination and hath a propension to assent to a thing propounded perhaps moved by some slight sign or by apprehension of possible truth some call this suspition more fitly perhaps conjecture The Second is when the assent is more stable and resolute yet not without fear that the contrary may be true this called opinion The Third and highest is a perfect and peremptory acknowledgment that the thing propounded is of infallible and certain truth of this last sort is the assent that faith yields Now this certain and perfect assent is of four sorts according to a fourfold means swaying the minde The first is that which is caused by sense as when the minde acknowledgeth a thing for truth because it hath received perfect intelligence from the sight hearing c. or other senses not hindered or deceived The second is that which is caused out of the clear light and evidence of the thing without arguments of any kinde to perswade it as in principles clear of themselves and that need no demonstration or evidence but their own light to convince as that omne totum majus est suâ parte The third is that which is caused by certain discourse and demonstrative arguments which they call science The last is that which is procured by the authority and credit of him that propounds a thing to be received for truth which authority being without exception breeds perswasion as firm as any can be raised by argument sense or if there be any other means more forcible with the minde to perswade And of this last sort is faith Now Fiducia confidence or affiance is that habit or act of the will whereby we hopefully repose our selves upon the power truth and goodness of the promiser for receiving of some good thing promised It differs from belief 1. In the proper seat belief being in the understanding affiance in the will 2. In the object which it s carried unto which is bonum not verum 3. As the effect from the cause this reposing of our selves on arising from a perswasion of the power truth goodness of him we trust in And of the general notion of these two qualities thus far Their difference we shall better yet see if we consider the divers phrases of speech wherein the Scripture expresseth their actions fittingly to that usuall distinction received from Austin putting difference betwixt these two acts of S. Aug. Trict. in Ioh. 29. and Serm. 61 de verb. Domini Credere deo Credere in deum The first being the act of beliefe properly so called the other expressing the act of that other habit which we call fiduciam To apply this Praemissa to the purpose the question is of whether sort that faith which we call justifying is whether a giving credit to God promising us remission of sins in Christ or a relying on his mercy and the merits of Christ for pardon of sins and life everlasting The severall opinions shall be propounded and examined that the truth may the better appear Papists well nigh all that I have seen Resolve of the former and thus determine Bellarm. de Iustif lib. 1. cap 5. 9. See Kemnit Exam. lib. 1. cap. de Fide justific That Faith justifying is no such Affiance or Confidence in Gods mercy as Protestants teach but a general assent to all things contained in the Word of God and a perswasion of their Truth Of our own Divines some not of lowest rank judg that it is meerly an assent to the truth of the Gospell or Evangelicall promise made to us in Christ And they
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
nature I would easily infer Pelagius his conclusion That by the power of nature it were possible to fulfill the Law But 1. The Hypothesis is improbable there being no true merits of any meer creature 2. Yield there were some works of some men perfect yet so will not the conclusion follow in respect of that frequent intervenience of sins destroying the value of other works saith Hilary truly Spes in misericordia Dei in seculum Hillar ennarr in Psal 51. in seculum seculi est Non enim ipsa illa justitiae opera sufficient ad perfectae Beatitudinis meritum nisi misericordia Dei etiam in hac justitiae voluntate humanarum demutationum motuum vitia non reputet Let us see their other limitation so that pride in such confidence be avoided There is then belike an humble kind of confidence in our own works as if we should say an humble pride There be some saith Bernard Bernard de Quadrages serm 5. that seek life eternal Non in humilitate sed tanquam in fiducia suorum meritorum In his opinion very confidence in our works is a shrewd spice of pride But let us see what that pride is that in such confidence they prescribe to be avoided It is this When a man thinks he hath his merits of himself not of Gods grace In case then a man thankfully acknowledge his good works to proceed from Gods grace it is lawfull to put confidence in them Hear Bernard Bern. in Annunciat Ser. 3. Si quis gratus est si quis devotus si quis solicitus si quis spiritu fervens caveat sibi nè suis fidat meritis nè suis operibus innitatur alioquin nec hujusmodi quidem animum intrat gratia I thank God saith the Pharisee I am not as others to Gods grace he ascribes his righteousness and yet returns emptie of justification To come briefly to the point our conclusion is this No confidence at all for righteousness or salvation ought to be placed in any our works be they never so good or seemingly perfect Our first reason is for that we find the most eminent amongst Gods Saints renouncing all their own works not onely naturall but gracious also and relying themselves onely on Gods mercy in Christ see Psal 143. Phil. 3.9 10. Dan. 9.18 We do not present our supplications before thee for our righteousness but for thy great mercies Shall we say as they he speaks as one conceiving it as a matter of best safety Bellarm. de justif lib. 5. cap. 7. not of necessity What then means that so plentifull and humble confession of sins in the former part of the prayer In any reasonable construction he speaks as a man pressed with conscience of sin so far as that he acknowledgeth confusion to be their onely due portion if mercy succour and relieve him not To this we add these reasons weighty for the purpose howsoever sleightly passed over by Adversaries as 1. That our best works are defiled by our concupiscence Gal. 5.17 2. Are defective and imperfect according to the rule of the Law of God 3. Lose their worth through interruption and the frequent intercurrence of sins of ignorance and weakness would God not too often by some falls almost presumptuous Hereto we adjoyn the consent of Fathers August manual c. 22. Tota spes mea saith Augustine est in monte Domini mei mors ejus meritum meum refugium meum saelus vita resurrectio mea meritum meum miseratio Domini non sum meriti inops quamdiu ille miserationum Dominus non defuerit si misericordiae Domini multae multus ego sum in meritis Shall we say he remits of his right and speaks onely out of humility or as one choosing the sole mercie of God for his safest refuge Hear him in another place Vae etiam laudabili vitae hominum August Confes l. 9. c. 13. si remotâ misericordiâ discutias eam Non est quod jam quaeras quibus meritis speremus bona praesertim cùm audies apud Prophetam Non propter vos Bern. in Cant. Ser. 67 68. sed propter me ego faciam dicit Dominus sufficit ad meritum scire quòd non sufficiant merita Idem Deest gratiae quicquid meritis deputas nolo meritum quod gratiam excludat Horreo quicquid de meo est ut sim meus c. The same Bernard noting the faults that sometimes insinuate themselves into our prayers Bern. de Quadrages Serm. 5. ad calcem in those that are made for eternall life pride sometimes useth to creep upon us Vitam aeternam fortassis aliqui non in humilitate quaerunt sed tanquam in fiducia suorum meritorum Nec hoc dico quin accepta gratia fiduciam donet orandi sed non oportet ut in ea constituat quisquam fiduciam impetrandi Hoc solum conferunt haec praemissa dona ut ab ea misericordia quae tribuit haec sperentur etiam ampliora Sit ergo oratio quae fit pro aeterna vita in omni humilitate praesumens de sola ut dignum est miseratione divina Propter incertitudinem propriae justitiae periculum amittendae aeternae gloriae tutissimum est Bellarm. qua supra fiduciam totam in sola Dei misericordia benignitate reponere Thus rather Propter imperfectionem propriae justitiae periculum amittendae aeternae gloriae necessarium est fiduciam totam in sola Dei misericordia benignitate reponere Let us briefly view the reasons they alledge for their purpose They produce Nehemiah praying remembrance of his good deeds Neh. 13.22 Ezekias also alledging his sincerity Isa 38.3 David promising himself retribution because he had kept Gods wayes Psal 18.20 21. Many the like might have been heaped up but how follows the conclusion Therefore they put confidence in their works Nay see Nehemiah in the same place praying to be spared according to the greatness of Gods mercy think we he puts confidence in his works as true causes of salvation that prayes pardon of his imperfections Thus briefly let us conceive that the Saints of God alledging their righteousness in prayers respect not their works as matter of their confidence see Dan. 9.18 but as inferiour helps of their hope quatenus they are evidences of their being in the Covenant and partakers of the promises That they put confidence in is Gods mercy and truth in his promise the reason of that confidence is their obedience in respect of presence not of efficiency Take one inftance for many Neh. 1.8 the servant of God prayes for restoring the people out of captivity what layes he for ground of his prayer The word that he spake by Moses If they turn unto me I will gather them Now Lord saith Nehemiah we desire to fear thy Name therefore gather us Can any think the holy man alledgeth their fear of God as matter of confidence See how diminutively he
speaks of it it is rather a desire to fear then actuall fearing and therefore needs mercy to accept it hath no merit to procure so great a blessing from God August de verb. Apost Ser. 16. To like purpose Augustine In his quae jam habemus landemus Deum largitorem in his quae nondum habemus tenemus debitorem Debitor enim factus est non aliquid à nobis accipiendo sed quod ei placuit promittendo Illo ergò modo possumus exigere Dominum nostrum ut dicamus Redde quod promifisti quia fecimus quod jussisti hoc tu fecisti quia laborantes juvisti Their second argument because our works are vera salutis causa we may put confidence in any true cause which is known fit to bring us to the end wished and hoped for such are our works Ergo. To this argument the answers are divers amongst our Divines The Apologie of the Augustane confession seems not to deny that there is some virtue in the works of the faithfull procuring unto us eternall life But that virtue they imagine to be extrinsecall issuing from the merit of Christ imputed to us whereby it comes to pass that the blemishes of our obedience are covered and our works presented as pure and without spot before God And sundry others eminent in the Church of God think it no heresie to say that our good works tincta sanguine Christi make us worthy of eternal life In which and many the like speeches I must needs profesâ—e I see nothing derogatory to the glory of Gods grace or Christs Mediation nor worthy the tragicall exclamations of many if they be duely considered Our Sacrifices saith Peter are acceptable to God through Jesus Christ 1. Pet. 2.5 See Reynolds contra Hart. cap. 8. pure and clean saith Malachy though not by inherence yet by acceptation and by that tincture they receive from Christs bloud and intercession Rev. 8. But will it not hence follow that they are true causes of salvation Answ In no wise as Papists conceive it namely that ex propria dignitate and because they satisfie the Law of God such dignity we acknowledge none inherent in them nor such perfection as satisfies the Law The worth they have is from their die and tincture in Christs bloud and that is it alone that makes them capable of reward so that the term of our confidence is Christs bloud not our works into which the whole causality as I may term it of salvation in respect of us is to be resolved Others there are that choose simply and without distinction to deny the assumption least peradventure the proud heart of man should swell with opinion of its own conferring any thing to its own salvation They are via regni saith Bernard non causa regnandi Causes if ye will sine quibus non necessary antecedents to salvation no virtuall efficients or procurers thereof unto us most truly and fitliest to the Popish opinion according whereto they are made so exactly answerable to the justice of the Law that they need no mercy to cover their defects no imputation of Christs merits to hide their blemishes from Gods justice yea have a worth in them proportionall to the transcendent weight of glorie The Apostle otherwise Rom. 8.18 The sufferings of this life are not worthy of the glory that shall be revealed Non si unus omnes sustineat saith Bernard Totis licèt animae Bern. de Annun Ser. 1. Euseb Emess Hom l. 3. ad Monach corporis laboribus desudemus totis licèt obedientiae viribus exerceamur nihil tamen condignum merito pro coelestibus bonis compensare offerre valebimus saith Eusebius Emissenus We conclude therefore That no confidence may be placed in our works of righteousness The whole must relie upon the mercy and truth of the promiser and on his Christ in whom the promises have their accomplishment 2. Cor. 1.20 And of the dutie and object thereof thus far His Periphrasis followeth Sense Who raised up Jesus our Lord from the dead For the sense of the words It may be enquired how the resurrection of Christ is ascribed to the Father whereas it is said The Sonne hath power to lay down his life and to take it up again Joh. 2.19 and 10.18 Answ The answer rests in that old rule of Augustine The externall works of the Trinity are undivided in them all the whole three persons work joyntly in regard that the same divine virtue is equally residing in all If it be yet demanded why most usually the resurrection of Christ is assigned to the Father Answ Thus we may conceive that Christ in state of humiliation emptyed himself Phil. 2.7 Not as loving his glory but as forbearing for the time the ordinary manifestation of his Divine power inasmuch that howsoever there was no work of the father wherein he did not equally communicate quod ad substantiam operis yet so little shew thereof was there in the infirmity of his flesh that they might seem to be wholly from the father without any concurrence of Christ incarnate Again It may be demanded What the reason is that the Apostle singles out this effect of raising Christ from the dead to describe the father by Answ Some think to maintain the proportion betwixt the faith of Abraham and the faith of his seed that as he respected the power of God raising the dead in like sort should ours This is somewhat but if I be not deceived there is some farther aym of the Apostle he speaks methinks as if he thought there were some speciall reason and ground for confidence in God for justification in this act of God raising Jesus from the dead And weigh it well we shall finde there is scace any thing more fit to stablish faith in perswasion of justification then this For when the Lord losed the sorrowes of death and delivered our surety from bond age thereunto doth he not give evidence that his justice is fully satisfied for our sins he fully reconciled unto us Had not our surety Christ Jesus paid the utmost farthing due for our sins he had yet continued under the dominion of death the wages of our sins Hence saith Peter 1 Pet. 1.3 that the Lord hath begotten us to a lively hope by the resurrection of Christ from the dead there being no greater or more effectuall means to perswade us of pardon of sins reconciliation with God acceptation to life eternal then that Christ our surety and undertaker is risen from the dead There is a kinde of wisdome and prudence in believing the Apostle seems here to give us an hint for the nature and use of it thus conceives it It is when a man fits the consideration of the attributes and actions of God to the particulars most necessary and fit for faith to respect according to severall occasions as here The Apostle prescribing confidence in God for justification fits us with a description of him by