you continue as upon your souls to prize and waite upon the holy and k Heb. 10.25 publick ordinances of God keep close to the l Gal. 6.16 Rule of Gods written word his m Rom. 12.2 Iob. 17.17 revealed Will Shun spirituall pride inordinate opinion of private gifts it opens the gap to n 2 Thess 2.11 Isai 29.9 10. delusions and the spirit of giddiness Remember who said there are o Rev. 2.24 depths of Satan who more mischiefeth well-meaning souls under the vizar of an p 2 Cor. 11.14 Angell of light then he doth under the shape of an open Dragon q 1 Cor. 16.13 stand fast in the setled received truth of Christ slight not the universall approved practice of Gods true Church be not r 2 Pet. 3.17 18. led away with the errour ſ Heb. 13.9 of the wicked have regard to the precepts as well as to the promises of the Gospel and a chiefe respect to the peace of the Church It is good t 1 Thess 5.23 that the heart be established with grace And now the very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the comming of our Lord Jesus Christ in whom I am Your affectionate Pastor to serve you William Sclater Collompton April 3. 1650. Errata PAge 3. line 25. for assail read avail and l. 3. r. explanation p. 8. l. ult after hath cause of boasting read thus now with him that hath noe such works but faith only in him that justifieth the ungodly it s otherwise p 9. l. 6. r. saving p. 13. l. 8. r. these p. 14. l. 19. for or r. of p. 15. l. 11. r. allmost p. 17. l. 2. r. allegations p. 18. l. 34. r. perhibet p. 20. l. 14. r. tenet p. 21. l. 11. r. an and l. 14. for in r. is p. 23. l. 13. r. oweth thee p. 26. l. ult r. work p. 27. l. 15. r. usually and l. 18. r. his lise p. 28. l. 27. r. due to thee p. 35. l. 1. r. oftner p. 36. l. 29. r. of him p. 38. l. 10. r. by inherence p. 42. l. 35. r. charity p. 50. l. 3. r. they and l. 5. for when r. what p. 51. l. 10. r. imputed p. 56. l. 20. r. destined p. 59. l. 6. for contractions r. contradictions and l. 10. r. temporal and l. 30. r. with p. 67. l. 19. for had r. tyed p. 68. l. 13. r. lyeth and l. 34. r. rain p. 69. l. 18. r. viaregni and l. 22. for decree r. degree p. 70. l. 1. r. Howsoever l. 12. r. contemptus and l. 22. r. significat and l. 24. r. ille p. 75. l. 9. r. into p. 76. l. 4. for where r. whence p 77. l. 20. r. considered p. 78. l. 22. r. weakness and l. 29. for said r. say I p. 80. l. 30. r. propound p. 84. l. ult r. Two p. 92. l. 32. for free r. see p. 95. in margin r. Basil in Hexamer p. 102. l. 13. r. whether as a condition p. 106. l. 23. r expediency p. 110. l. ult r. amplectentem p. 115. l. 14. r. subjoyned p. 117. l. 17. r. this effect p. 120. l. 10. r. infalibly p. 121. l. 9. r. anathema p. 125. l. 16. 19. for bis r. eis p. 136. l. 25. r. of inheritance p. 137. l. ult r. further p. 141. l. 32. for it r. is p. 153. l. 9. r. out of mens blindness p. 159. l. 29. for tempted r. tempered p. 160. l. 13. r. comfortable p. 161. l. 2. for the r. and p. 167. l. 23. r. reputed p. 170. l. 18. r. fructus p. 171. l. 9. r. though and l. 26. r. sequele p. 174. l. 13. r. propounded p. 182. l. 19. for loving r. losing p. 183. l. 1. r. scarce and l. 18. r. conceive p. 184. l. 1. for mediate r. meditate AN EXPOSITION WITH Notes on the fourth Chapter to the ROMANES CHAP. IIII. VERS 1 2. What shall we say then that Abraham our Father as pertaining to the flesh hath found For if Abraham were justified by works he hath whereof to glory but not before God THE Apostles purpose in this Chapter is by farther proofs to confirm his principall conclusion viz. That a man is justified by Faith without the works of the Law The chief Parts of the Chapter are three First A Confirmation of the conclusion Secondly A Laudatory declaration of Abrahams Faith Thirdly An applying of Abrahams example to us even as many as walk in the steps of Abrahams faith The Reasons brought for confirmation are 1. From Abraham's example 2. From Davids testimony 3. From time and use of circumcision 4. From meanes of conveyance of the inheritance to Abraham 5. From ends of justification The passage to Abraham's example is by most conceived thus The Apostle is imagined to prevent what Iewes might object against the conclusion of justification by faith without works If this be so what got Abraham our father according to the flesh as if they had said it seems there is no prerogative of Abraham by all that righteousness wherein he lived And the Apostle is supposed to grant their inference and to subjoyn Reasons thereof But methinks weighing the words the connexion may rather be conceived to be by way of inference out of the doctrine of the former Chapter as if it had been said if this be so that boasting must be excluded and that all that are justified must be justified by faith What shall we say then that Abraham our father found as concerning the flesh c. In no case Thus then but that I love not novelty I would read the text What shall we say then that Abraham found by the flesh And so methinks the reasons more fluently are applyed to the Negative conclusion The connexion we see The conclusion principall is here proved by the example of Abraham If Abraham obtained not righteousness by works but by faith then no man is or can be justified by works but by faith but Abraham obtained not righteousness by works c. Ergo no man is justified by works The proposition is not expressed but easily collected out of the text The assumption is Vers 1. laid down in way of inference delivered interrogatively where the interrogation implyes a negative The conclusion is Chap. 3. vers 28. The assumption is proved by an argument from inconvenience If Abraham were justified by works he had whereof to boast but not with God that is he had no cause to boast with God Ergo he was not justified by works Sence For the sence of the words Found That is obtained as Gen. 26.12 Isaac sowed in the land and found that is received or obtained in that year an hundred fold Hos 12.8 I have found substance that is gotten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As pertaining to the flesh This particle some Ancients as well as later Expositors both Popish and Protestant refer rather to the
word Father then to the verb found And thus read Abraham our father concerning the flesh but methinks the trajection is too harsh and besides the conclusion shall want one principall term that best serves to express the things in hand and therefore I rather refer it to the verb and thus read Abraham found not by the flesh or as pertaining to the flesh According to the flesh That is saith Ambrose S. Ambrosius ad loc by his Circumcision fittingly to what we may suppose the Apostle to preoccupate and yet in as much as ye count Circumcision is a work he affirms it as well of morall works as of circumcision Say others as Cajetan by flesh that is Cajetan ad loc by righteousness which stands in works and are done by the flesh that is by the body Others as Theodoret by his own strength Theodoret ad loc Illyric in clavi Zanch. de tribus Elohim lib. 3. cap. 1. and good vvorks done thereby Generally I thus conceive it that Abraham obtained not righteousness by any work Ceremonicall Morall or whatsoever can be imagined to assail to righteousness except faith in Christ so finde I the use of the word in the same case Phil. 3.3 4 5 6 9. Where under this name of flesh comes circumcision our own righteousness which is by the Law or whatsoever is or may be opposed to that righteousness which is by the faith of Christ The whole explination amounts to this summe Abraham obtained not righteousness by any his own works See we the confirmation The argument is taken from an inconvenience issuing out of that supposition If Abraham were justified by works he hath whereof to glory But he hath not any thing whereof to glory at least with God Ergo he was not justified by works Let us see what our adversaries have to say against this full argument of the Apostle For ground of their answer they attempt an inversion of the Apostles syllogisme and thus conceive him to reason Sasbout ad loc If Abraham were justified by works then had he no glory or boasting with God he might indeed by that means procure the commendation of a man excellently righteous but with men only not with God but Abraham had cause of glorying and boasting with God Ergo was not justified by works This cross frame of the argument Augustin in prefat ad Psal 31. Ambros ad loc I could not without indignation read were it not that it hath great Authors to give it countenance for Reverence to them let us afford it tryall First then consider that the Apostle in this argument hath apparent respect to that ground laid down Rom. 3.27 That is that we are to be justified by such a mean as whereby boasting may be excluded according to which ground he here concludes That Abraham was not justified by works for if that were true then had he cause of boasting Is it not now too grosse blindness so to conceive the Apostle as if he would give Abraham cause of boasting Secondly besides this the proposition thus conceived is apparently false For if Abraham were justfied by works then sure he had cause of boasting even before God for what greater cause of glorying even before God then this That he hath wrought works to his justification and may therefore say he is not beholden to God for his greatest blessing justification as having purchased it by his own works of obedience see Rom. 3.27 Thirdly add hereunto that the assumption is apparently false for Abraham if the Apostle could judg had no cause of boasting with God his justification being as ours meerly of grace through faith in Christ Jesus leave we therefore that dream and see whether their other answers have more waight Say some Catholiques we must here understand observation of Legall Ceremonies as Circumcision Sabbaths New-Moons c. Not works of the Law Morall Answ To this idle exception see my Annotation in Rom. 3. But bring we this distinction into the Apostles argument and see whether boasting be excluded If Abraham were justified by works ceremoniall then had he cause of boasting belike not so if by works morall and how I wonder do works Ceremoniall give greater cause of boasting then works Morall is their dignity now greater then works of Morall obedience Fidem vestram Papistae Behold to obey is better then sacrifice and to hearken then the fat of rams 1 Sam. 15.22 I will have mercy and not sacrifice Hos 6.6 Mat. 9.13 sexcenta hujusmodi Bellarm. de Iustific lib. 1. cap. 19. blush at such idle evasions which your own Bellarmine willingly disclayms and confutes by Fathers Besides this according to this answer boasting is only in some part taken from Abraham namely in respect of his observance of Ceremonialls for Morall obedience is still left him for matter of boasting but boasting on any pretence is excluded in Pauls intention Ergo. Hear Hierome Ex operibus legis Hierom ad Ctesiphont Adv. Pelag. ultramed non justificabitur om nis Caro quod nè de Lege Moysis tantùm dictum putes non de omnibus mandatis quae uno legis nomine continentur idem Apostolus scribit dicens consentio Legi Dei c. iterum scimus quòd Lex spiritualis est c. We know saith Paul that the Law is spirituall Rom. 7.14 What Law I wonder if not that Morall Let us see yet whether other playsters will salve the sore Bellarm. qua supra works of Abraham are of two sorts some Praecedentia fidem going before faith some Facta per fidem done by faith the Apostle understands works done before faith and regeneration not those done in and by faith Let us bring this into the argument If Abraham were justified by works done without faith by the meer power of natural free will then had he cause of boasting not so if by works done in faith Answ And why not I marvail when works done by grace according to their opinion are done partly by strength-naturall of free-will so much then as free-will helped in the doing so much cause of boasting Abraham had of himself But Abraham had no cause of boasting c. 2. What if it be apparent that the Apostle speaks even of works done by Abraham now believing and regenerate then methinks these works must also be included in the Apostles intention Certainly if we consider the testimony alledged out of Gen. 15. in the next verse to prove that Abraham was not justified by works it will easily appear that Abraham was long before this regenerate and believing and had many works of faith whereas yet the testimony of righteousness is given him not for working but for believing It was a work of faith that Abraham did in following the Lords call out of his countrey Heb. 11.8 Other works of piety and love see Gen. 12.8 13.8 9. 14 16 20 c. Yet not these works done in faith but faith
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
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
Hierome S. Hieron epist ad Ctesiph Hoc testimonium sub nomine pietatis novâ argumentatione deludunt aiunt enim ad comparationem Dei nullum esse Perfectum Perfectly righteous they might be according to that required in the Law not so in comparison to the Essentiall righteousness of God Hear Hieroms answer quasi hoc scriptura dixerit as who say this Scripture affirmed so much No saith Hierom but when it saith None shall be justified in thy sight hoc intelligi vult quòd etiam qui hominibus sancti videntur Dei scientiae atque notitiae nequaquam Sancti sunt Homo enim videt in facie Deus autem in corde That is This is the meaning That even they that seem to men Holy to Gods knowledge are not so For man looks on the face God on the heart One reason more I propound against their conclusion and so proceed The Righteousness whereby a man stands just before God according to the Law must be for the matter Right for the measure Pure for continuance Firm The terms are Bernards It must be Recta according to Rule Pura Bernard de verb. Esa ser 4. free from stain Firma without wavering or interruption He seems in fit terms to express the Apostle citing that testimony of Moses Gal. 3.10 and certainly if our Righteousness fail in any of these by sentence of the Law we are under the Curse The assumption let us hear out of Bernard Nostra si qua est humilis justitia recta forsitan est sed non pura nisi forte meliores nos esse credimus quà m patres nostros qui non minùs veraciter quà m humiliter aiebant omnis justitia nostrae tanquam pannus menstruatae mulieris quomodo enim pura justitia ubi adhuc non potest culpa deesse Ours 1. no better then our Fathers 2. Not free from fault therefore not pure or perfect And I wonder much how Papists sticking so close to their distinction of first and second justification can maintain the perfection of inherent righteousness For is there a second justification whereby we are made more righteous it is apparent therefore that inherent righteousness is never perfected in this life Perfectio viae Patriae It is idle when they distinguish perfection into that of the Way and the other of the Countrey For if by it we are justified in via according to the Law we must by it also be perfected in via inasmuch as no righteousness but perfect is approved by the Law I conclude therefore That the righteousness whereby we stand just according to the Law is not inherent righteousness Lastly If the righteousness whereby we are thus just stand in the habits of faith hope charity patience meekness c. How is it that the Lord when he justifies an ungodly man believing is said to count his faith to righteousness vers 3 4. perhaps because that is our righteousness Ex parte Apage Then when Paul concludes Abraham not to have been justified by works because he was justified by faith his meaning is this Abraham was justified by faith in some part ergò by works in no part How easie were it to denie his consequence Thus though in part of Faith yet he must be in part also of Works and so the Argument follows not And again The state of the question so largely disputed in this Epistle betwixt faith and works must be this Whether we be justified in part of Faith But these are absurd 2. If therefore faith be counted our righteousness because it is so In part Why I wonder Faith more then Chariey or Hope c. Why saith the Apostle so oft Faith is counted to Righteousness never so of Charitie perhaps Denominatio fit ex parte potiori Apage I dare say by their notes 1 Cor. 13. they will never abase Charity so farre as to give Faith the preheminence in this point of justification Perhaps now it will be exspected that I should answer their objections in this point but that hath been already in a great part done ad cap. 3. and besides the grounds now laid afford answer sufficient Proceed we therefore to the next explication God justifies the ungodly that is makes him righteous by imputing righteousness and if the question be What righteousness The Righteousness of Christ whether of his life or death it is not so pertinent here to enquire For we are now onely to dispute whether imputation be the means whereby we are made just in the sight of God and this also will fitliest be handled in the next verse thither therefore I refer it Onely it shall not be amiss to see upon what reason our Divines thus interpret the word of justifying by making righteous That acception of the word in Scripture being so rare that scarce in any other place it is found Their reason is this because the word when it is taken to acquit can in no wise fit this place because the Lord professeth so often He will not justifie the wicked in this sense so as to acquit him or hold him righteous whiles he continues wicked It should seem therefore that when Paul saith he justifieth the ungodly his meaning is He makes him righteous that he may acquit him But what if that sentence of Moses be understood with the exception of the Gospel Except he repent and believe the Gospel Surely though the Lord profess He will not clear the the wicked Exod. 34.7 that are impenitently such yet we know he testifieth in the same place that he will forgive transgression iniquity and sinne to the penitent and believing The last thus God justifieth the ungodly Cajetan by remitting his sins or in that that he forgiveth him his sinnes But Is this true doth God forgive the sins of the ungodly Answ Though not to an ungodly man continuing in his ungod liness yet to an ungodly man that ceaseth to be ungodly Isa 1.18 c. as they all do that believe in Christ for faith purifieth the heart not onely from the guilt but also from the power and practice of ungodliness Act. 15.9 Obiect But so doing God iustifies not the ungodly but the righteous Answ Distingue tempora concordabunt Scripturae No man saith that in the instant of iustification a man is in that sense ungodly but yet inasmuch as before faith he was ungodly it s no absurd speech to say That in remitting the sins of a believer he forgives the sins of the ungodly or thus He iustifieth him that is ungodly by Nature though when he iustifieth him he be altered by Grace Matthew the Apostle is called Matthew the Publican Matth. 10.3 not for that he was so then but because he had been a Publican Why not then the believer ungodly especially when as there are reliques of ungodliness sticking even after justisication Vse Now brethren how sweet is the comfort of this meditation that God who in his wrath is a * Hebr. 12.29 consuming fire
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
31. but according to their opinion Remission so takes our sins ut nè vestigium quidem ullum maneat it dispels them as the sun doth clouds so that nothing of them remains washeth them away so as we become whiter then snow Well yet as clean as we are made from fault and sin yet some of the guilt may lie on our persons and the just God may inflict upon his innocent and purest servants punishments temporall yea the same for smart which the devils and damned in hel endure Out upon Popery it is Bilinguis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of this second argument against Justification by Work thus far VERS 9 10 11 12. 9. Cometh this blessedness then upon the Circumcision onely or upon the uncircumcision also for we say that faith was reckoned to Abraham for righteousness 10. How was it then reckoned When he was in circumcision or in uncircumcision not in circumcision but in uncircumcision 11. And he received the signe of Circumcision a seal of the righteousness of the faith which he had yet being uncircumcised that he might be the father of all them that believe though they be not circumcised that righteousness might be imputed to them also 12. And the father of Circumcision to them who are not of the Circumcision onely but also walk in the steps of that faith of our father Abraham which he had being yet uncircumcised THe scope and dependence of this passage is diversly conceived Some think the Apostle here propounds a new argument for justification by Faith against justification by Works and these also diversly collect it Some thus Abraham was justified before he was circumcised Ergò He was not justified by circumcision nor by consequent by any works of the Law The ground of which argument is this because if circumcision were cause of his justification then must he needs have been circumcised before he was justified for the effect cannot be without or before the cause Others thus Paraeus ad loc If Abraham were justified by faith then must all men whether circumcised or uncircumcised be so justified But Abraham was justified by faith Ergo. The consequence of the proposition they imagine to have this proof because Abraham is father of both people and they both his sonnes wherefore by good consequent they think it follows that as be was justified so others must be sith there is one reason of the father and children of the pattern and the imitatours of the head of the covenant and of those that in him are admitted into the covenant The scope But methinks weighing the words the scope seems no more but this To shew that the blessing of justification belongs indifferently to Jews and Gentiles believing A point touched before chap. 3. and here again resumed and more purposely proved because he had immediately before made mention of Abrahams justification and their guess is not without ground that think the Apostle now frames answer to that second quaere of Jews Rom. 301. What profit of Circumcision which to this place he hath purposely deferred because from Abrahams case it receives fittest answer Neither let it seem strange that the Apostle should thus digress from his principall conclusion sith we know it is frequent with him in his passage as well to clear doubt as to confirm his purpose And for the scope thus far See Rom. 3. Now the passage to this Conclusion is by way of Prolepsis Came this blessedness then c. Wherein we have 1. The doubt 2. The reason of it 3. The solution The doubt is whether this blessedness that is justification belongs to the circumcision that is to the Jews onely or to the uncircumcision also that is to the Gentiles yet uncircumcised Metonymia adjuncti frequens as Rom. 2.28 the supply of the Verb whether it be falleth as Theophylact or cometh as our English or is as others we have no cause to enquire of the sense being apparently such as we have shewn The reason of the doubt For we say that faith was imputed to Abraham for righteousness as if he had said This is in confesso that Abrahams faith was reckoned to him to righteousness Now the question here is Whether sith it is apparent Abraham was circumcised this blessedness of justification or having faith imputed to righteousness belong to circumcision onely or also to the uncircumcised The solution follows carried artificially as this whole passage is in a Rhetoricall Dialogisme How was it then imputed c. as if he had said If this be the doubt see in what state Abraham was when he received this testimony of righteousness and you shall find it was long before he was circumcised For this imputation of faith to righteousness whereof we treat was whiles he yet had no child as appeareth Gen. 15.2 and the ordinance of circumcision began after this towards a fourteen years For after the promise made by God and the testimony of righteousness given to Abraham took he Hagar to wife and of her had Ishmael being 86 years old Gen. 16.16 and many years after was given him in charge the ordinance of circumcision and the execution thereof fell into the year 99 of Abraham and of Ishmael the 13. Gen. 17.24 25 so that by the history it is clear he was justified long before he was circumcised and this as the Apostle seems to intimate wanted not his mysterie the Lord thereby testifying that justification is not had to circumcision but that the uncircumcised believing may also be sharers with Abraham in that blessing Observ Thus far of the Context and sense of the first clause Now the things here observable are these First That very circumstances of Scripture stories afford often substantiall conclusions A weighty conclusion that justification belongs to Gentiles and that which was long controversed in the days of the Apostle See Act. 15. Gal. 5. And it is determined by a circumstance in the story Abraham was justified in time of uncircumcision therefore justification belongs not to the circumcised only A like case we have determined by like evidence Gal. 3.17 out of circumstances of story conferred the blessing must needs be ours by promise and not by the Law How is it proved because the Covenant was made with Abraham in Christ 430 years before the giving of the law in Sinai in Heb. 7.12 13 14. The Apostle proves this conclusion that perfection was not by the leviticall Priesthood What is his arguments because another Priest was to arise according to Davids prophecy not after the order of Aaron even Christ a Priest for ever after the order of Melchisedek And because it might be said that that other Priest though another yet might be of Aarons order nay saith the Apostle that appears false by this circumstance for our Lord Christ of whom David speaks was of another tribe even of the tribe of Judah unto which tribe Moses spake nothing concerning Priesthood I might be infinite in this kinde but a tast
to the course of the Covenant Now the defect of the verb is diversly supplyed Cajetan some thus adimplenda fuit others thus contingit or contigit and these by the promise understand the thing promised I would rather thus facta est as Gal. 3.16 By the Law That is works or righteousness of the law but of what law that given in Sinai or that of nature Paraeus Answ Vnderstand either or both and that some think is intimated by abscence of the article as a condition or a means we shall anon resolve I have now propounded the severall judgments of Interpreters touching the sence Whether shall we resolve of for my own part I will peremptorily prescribe to no man My judgment only I will propound The conclusion I think is this That justification belongs to believers all and only in respect not of works but of faith The Reasons proving it is taken partly from the form or manner of conveiance in the promise partly from parity In this form If the promise of inheritance to Abraham and his seed was to be accomplished not by legall obedience but by righteousness of faith then it followes that we are justified by faith and not by works But the promise of the inheritance to Abraham was to be accomplished not by the law but by the righteousness of faith Ergo. The consequence of the proposition hath this ground because that justification must be by such means as the inheritance may be obtained and that is obtained so as it is promised it is promised to be obtained by the righteousness of faith as a mean or disposition thereto tending Ergo. Justification is by faith and not by the law Hitherto the Connexion The particulars of this verse are these First The ground of Abrahams and our title to the blessing and that is the promise Secondly The matter of the promise To be the heir of the world Thirdly The means whereby we partake the promise set out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by the law but by the righteousness of faith Observ Out of the first this is the collection That the title we have to the blessings of God that concerne life and godliness is the promise of God And our whole claim to them is sub titulo promissionis compare Gal 3.18 For this cause I think it is that the blessings of God which we partake are so often called promises and the Children of God the heires of the promise see Heb. 9.12 17. and 10.36 because by virtue of the promise accrewes our claim title and possession of the blessing Hence Peter Act. 2.39 reasons for the blessing and seal thereof in respect of the humbled Iews the promises are made to you and to your seed And to assure us of enjoying them Gods Spirit usually sends us to consideration of the Lords fidelity 1 Cor. 1.9 and 10 13. 1 Thess 5.24 2 Thess 3.3 Heb. 10.23 c. And it is not to be omitted that Budaeus observes that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a promise meerly voluntary and gratuitous without respect to any worth in the party to whom it is made In which respect it seems to be opposed to the law Gal. 3.18 From whence it well follows in Pauls Divinity that it is not founded on the worth of any our works Gal. 3.18 neither may we claim them as due to us for the merit of our obedience And howsoever obedience be required as a qualification of our persons to make us capable thereof yet the cause moving God to bestow them is not our righteousness but Gods promise Memorable is that caveat Moses gives to Israel being now at the skirts of Canaan say not in thy heart c. for my righteousness Deut. 9.4.5 the Lord hath brought me in to possesse this land c. Not for thy righteousness or for the uprightness of thy heart doest thou go in but for the wickedness of these nations c. and that the Lord may porform the word Which the Lord sware unto thy fathers Abraham Isaac and Iacob his reason is vers 16. Thou art a stiff-necked people which self-reason hath place in us all whatever our righteousness be by grace Rebellion alas Rom. 7.23 how much is still in our nature Hence it is that the Saints of God in their prayers to God usually acknowledg their own unworthiness and the blessings they crave and lay claim to they claim by promise read Neh. 1.8 9. And if ever we read in any of them allegation of righteousness as Isai 38.3 It is not intended as cause of the blessing but as a disposition in the person fitting it to receive the blessings made ours by promise In the next place consider we the matter of the promise That he should be the heir of the world The Heir that is saith Mr. Beza out of Vlpian Lord or owner agreeably to that Gal. 4.1 Howbeit something else is withall signified that this possession descends upon him freely as an inheritance not as by way of purchase Of the world That is say some of believers of all nations whereof supra say others of the Kingdome of Heaven others of whole heaven and earth and all the creatures therein with whatsoever heaven or earth can afford to make him blessed in token and pledg whereof Canaan was given him by promise as being the most fertile and pleasant part of the world and withall a type of Heaven and as Heb. 4 and 12. the rest pleasantness and glory thereof This I think the best interpretation for reasons above assigned Observ Whereout observe we That by covenant and promise Gods Children have title to the whole world All things are yours saith the Apostle whether Paul or Cephas or the world c. or things present or things to come all are yours 1 Cor. 3.21 22. And again godliness hath promise of the life that now is and of that which is to come And if any shall say that in experience we see Gods Children none of the greatest sharers in the things of this life Answ The lack of use hinders not our title and property in them The heir is Lord of all in title though in this nonage he differs nothing from a servant Gal. 4.1.2 That little they enjoy they enjoy comfortably as their own without usurpation Tit. 1.15 1 Tim. 4.4 5. 3. A recompence they have in graces equivalent here Mar. 10.29 30. by an happy commutation 4. And in the life to come full fruition of that happiness which passeth all the felicity earth can afford unto them 5. Besides there is in the best something that turns many of these earthly blessings into poyson as Agur intimates Prov. 30.8 9. And experience daily teacheth In that case therefore if the Lord keep us short to prevent our mischief shall we say his promises is not made good 6. Finally our wants in this kinde are usually chastisements of particular disobedience c. From whence followes as a just consectary this
paradox That Gods Children are the richest heirs in the world being by promise heirs of the whole world and of all the comforts earth or heaven can afford them And should it not teach us to labour to come within the Covenant of grace Questionless it is true that though in civill states men aliens from the Covenants of promise have by humane right a dominion and property in the things they enjoy yet in respect of spirituall and true interest they are but usurpers the air they breath in the earth they tread on the heavens they look on the meat they eate the cloaths they are cloathed withall are not theirs much less the comforts of a better life For the promise whereon such right is founded belongs only to Abraham and to his seed c. The last thing remains and that is the means whereby the promise was intended to be accomplished Not by the law c. but by the righteousness of faith Not by the Law may some men say though to Abraham the promise was given through faith yet to his seed it was made by the law Rom. 10.5 Lev. 18.5 Answ Made it might be to his seed by the law hypothetically but the exhibition and performance was neither accomplished nor yet intended to be accomplished save only by the righteousness of faith And yet was not the law vainly given there being so many other ends to which the promulgation in Sinai tended as the Apostle afterwards cap. 5. fully shewes Now from the manner of the Apostles reasoning we learn so to exspect the blessings promised as they are promised and intended to be performed God promised Abraham and his seed to be heirs of the world the means whereby that promise was intended to be performed was not by the law but by the righteousness of faith by faith therefore and not by works must we exspect the enjoying of them and of all our hopes of things promised this must be the measure By what means In what manner In what measure they are promised so to exspect the blessings For example he hath promised to godliness all the good blessings of the earth but how hath he promised it with limitation to experiency with exception of the cross Disjunctively either the blessings or the equivalent c. He hath promised victory to us in the spirituall combate but it is neither perfect victory nor without condition of striving lawfully nor so but that for our humiliation and to teach us compassion he may leave us to our selves and permit us to foyls in many particulars Sic de reliquis The due meditation whereof serves to support Gods truth in his promise and our hopes of enjoying the blessings promised both which our ignorance often makes to waver because of our misprisions the Matter of the promise we look at the Manner how it is made we seldome consider For example Godliness we say hath the promise of this life How is it accomplished saith a weakling in his wants Answ As it is promised so I dare say it is performed to thee so farre as these Temporalities are expedient for thee so be it thou demean thy self as becomes a child of God either in the kind or by a compensation in spirituall things equivalent thou enjoyest them c. And want of this Prudence in weighing the manner how the promises are conveyed alas how many inconveniencies hath it drawn Gods great servants unto Abraham had a promise of a seed to come out of his loins intended by Sarah because the time is delayed and naturall vigour decayeth Sarah begins to distinguish she shall obtain children by her maid it may be and so Abraham goes in to Hagar to have the promise hastened Rebecca had learnt from Gods mouth that Jacob was the Beloved and the blessing should be derived from him to his brother Esau but see how she betakes her self to shifts of her own that Gods intentions may take place c. the like in sundry particulars might be instanced Learn we to exspect the promises by means in manner measure time that God hath been pleased to limit them withall A more particular observation out of the Text is this That the inheritance promised to Abraham and his seed was never intended to be exhibited to them through the righteousness of the Law as a mean whereby they should obtain it What needs much confirmation the conclusion being the Apostles almost in so many words and reasons by him annexed to that purpose Had God a purpose by the Law to make us partakers of the Inheritance What meant he then to substitute another mean namely the righteousness of Faith Perhaps some should obtain it by the Law others by faith How absurd is that conceit when as the Apostle hath taught us that God is unvariable in his courses in this kind Rom. 3.30 and can we think the posterity obtained it by any other mean then Abraham the root of blessing Either therefore God intended not unto us the inheritance by the Law or else vain was the substitution of faith Hereto let us add this consideration That no man ever yet obtained it by the righteousness of the Law and can we better judge of Gods intentions then by the event Besides How was it that the Lord creating Adam in the perfection of righteousness wittingly permitted his fall if he had meant to give us the inheritance by the Law see Rom. 11.32 And wherefore is it that having power to enable us to perfect performance of the Law He never yet supplyed any of his Saints with perfection of strength to fulfill it Certes if by Legall righteousness he intended for us the inheritance that righteousness should be at least by Grace given unto us But it is given to none If any shall now demand why the Law was given except to be a mean of the inheritance Answ Let him hear the Apostle To shew us our sinne Rom. 3.20 To beat down pride to drive unto Christ Gal. 3.24 And if to any it be propounded as a mean of life I dare say it is to a proud Justitiary to the end to humble him and to drive him through conscience of infirmity from confidence in works to believing in Christ for righteousness Vse Is it now any less then madness in our popish Justitiaries to thrust into Heaven by the Law which God never intended to be a mean of the inheritance One of the two I dare say they must procure that by it will enter either an alteration of Gods intention that he may make the Law the mean of inheritance or else by strong hand break into Heaven by such a mean as God hath not provided Synagoga Bernard ser 14. super Cantica saith Bernard fortis est the Jewish Synagogue so may we say the Romish also is strong she cares not for the light burthen nor for the sweet yoke Confidet in Lege liberet eam si potest but sure saith he there is no such Law given as can give
obedience except thou mayest thereby be justified Is not that love of God in sending his Son to dye for thy sins that he might make thee zealous of good works enforcement sufficient to all obedience except thou mayest part stakes with Christ in the glory of thy salvation Hear Paul The love of Christ constraineth me to all faithfulness in my calling 2 Cor. 5.14 2. And is it nothing that by this means we make our calling and Election sure 2 Pet. 1.10 3. Nothing that others by seeing their spotless conversation are occasioned to glorifie God Mat. 5.16 In a word that nothing might be wanting to quicken our dulness the Lord hath been pleased by promise to binde himself to recompence even of slenderest duties tendred to him in sincerity Mat. 10.41 A reward thou shalt have accrewing not from worth of thy works but from grace of the promiser Will not that satisfie Not at all except they may merit Heaven as if they should say they had rather have no salvation then be beholden to Gods bounty for the bestowing The Apostle methinks thunders against such meritmongers They are fallen from grace and Christ shall profit them nothing Gal. 5.4 Lastly Hence learn to detest as greatest enemies to thy salvation all such as teach to seek it by the law of such saith Paul let them be Anathema Aut utinam exscindantur Gal. 5.12 Of all Hereticall and false Teachers this last age hath afforded I know none more pernicious then these two 1. Libertines that teach to neglect obedience as in every respect unnecessary 2. Justitiaries that press obedience as available to justification The first sort are odious to all except Epicures The latter by how much the more strictly they urge obedience and that so fittingly to the humor of nature by so much the more pernicious As much excludes from Heaven the intention of meritting by performing as the neglect of the Lawgivers authority in omitting obedience These are enemies to the Dominion The other professed adversaries to the grace of God VERS 16 17. Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed not to that only which is of the Law but to that also which is of the faith of Abraham who is the father of us all Vers 17. As it is written I have made thee a Father of many nations c. HItherto hath been shewen that justification is not by works Followes now farther confirmation of the affirmitive part that it is by faith The arguments here laid down are from the ends and scope which the Lord propounds to himself in our justification and salvation First The glory of his grace Secondly Our comfort Thirdly And both these are intended to all the seed All these severall arguments are artifically linked together by the Apostle and as it were entwyned one in another by mutuall dependance Let us view them severally It must be by faith that it may be by grace If the inheritance be ours by grace and not by debt then must it be by faith but it is ours by grace Ergo. The force of the consequence we will shew after we have a little explaned the text The verb suppositum are both wanting It is by faith What must be by faith Either the promise or the inheritance the inheritance rather see vers 13.14 What is the verb to be supplyed whether it is promised or it is attained whether we will the sense no whit varied by either The parcells here to be considered are two First That the inheritance is attained by grace Secondly That except it be attained by faith it cannot be ours by grace It were impertinent perhaps on this occasion to run out into that question Whether by grace we are here to understand the gifts of grace in us or the favour of God towards us The best Interpreters amongst the adversaries oppose it to debitum and expound it liberality Cajetan Sasbout By grace then understand we Gods free and undeserved favour without any of our works or debt accrewing from God to us by merit see vers 4 and Rom. 11.6 Observ The point is that our righteousness and salvation is of Gods free favour Hereto after a sort agree our adversaries but yet latet anguis Whether meerly of grace or mixtly of grace and merit Who so is conversant in their writings shall finde them so sharing the matter betwixt grace and merit that he would think the spirit of Pelagius to be revived in them He seeing how odious his barefaced heresie was teaching that a man without help of Gods grace might live without sin began to colour it with equivocating and in terms to joyn with orthodox teachers and to give place to the necessity of grace assisting in the fulfilling of the Law whereupon said Austin finding but the term of grace and mercy by cunning concession inserted by Pelagius Augustine de natur grat cap. 11. Laetitiâ repente perfusus sum quòd Dei gratiam non negaret per quam solam homo justificari potest But what was this grace of God admitted by Pelagians Nothing else but freewill which our nature receives from God without any precedent merits and the law or doctrine of God Augustin de Haeres Haer. 88. whereby we are taught what we should do and in doing hope for With like cunning deal our adversaries Justification and salvation they are of grace But what is grace the gift of charity in us How of grace because not without it but prinbipally and originally from it Let us enquire whether this can be the sense of the Apostle in ascribing the inheritance unto Gods grace or whether his purpose be only to make grace a sharer with our merits and not rather so to give all to grace that he excludes all debitum that may accrew to us in respect of our works See Annotat. ad cap. 3.24 Freely by grace that is meerly by grace and vers 27. So that all boasting in our selves may be excluded In a word See 1. Our state before calling it is such as wherein no merits except for the truth of the point merita mala as Austin terms them Augustin de grat lib Arbitr cap. 5. can have place whence is that of Paul so often repeated not of works of righteousness Tit. 3.5.2 Tim. 1.9 2. After calling works imperfect Rom. 7.3 The good that is in them meerly the work of Gods grace whence that of Austin Si donasunt bona merita tua non deus coronat merita tua tanquam merita tua sed tanquam dona sua Augustin de grat lib. Arbitr cap. 78. And again Si vita bona nostra nihil aliud est quam dei gratia Sine dubio vita aeterna quae bonae vitae redditur Dei gratia est ipsa enim gratis datur quia gratis data est illi cui datur The labour would be long and endless almost 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
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
that whole justification is perfected in Faith And for works of grace though as hath been said they agree with faith well in the heart of a Christian yet justification even by these works is opposite to that of Faith Phil. 3.9 More I adde not onely I advise them that labour to mingle Moses and Christ Faith and Works in this point of justification to remember what Paul hath pronounced Gal. 5.4 with a solemn protestation That as many as look for justification by works whether in whole or in part are fallen from grace and Christ shall nothing profit them This opposition also is to be remembred against all such as teach us to expect justification by faith as it is a work the opposition is none that I can conceive betwixt the justification by the work of faith and the work of love The next thing here offered to our notice is a distinction of rewards and it lies thus There is a reward paid as Debt there is another given of Favour And it is of some use in that grand question betwixt us and our Adversaries touching the merit of good works which from no ground they ofter infer then from this Because they shall be rewarded To this the answer is Not every work that hath a reward is by and by meritorious except the reward be paid as debt to the work Now the reward that is given to our obedience is given of favour not paid of debt and that we prove thus First because the same that is called the reward of obedience is said withall to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free gift of God A reward and yet a free gift How if paid of Debt not given of grace besides saith Bernard Mans merits or good works are of no such quality or worth as that eternall life should be due to us for them of right or as if the Lord should do us wrong except he gave it us Nam ut taceam Bern. Serm. 1. ce Annunc quòd merita omnia Dei dona sunt ità homo magìs propter ipsa Deo debitor est quà m Deus homini quid sunt merita omnia ad tantam gloriam as S. Bernard His reasons are these Man is debtor to God for his good works because they are his gifts not God to man 2. The reward exceeds by many degrees the worth of the work Therefore is not a reward of debt but of favour If they shall reply and say God should wrong us except he thus rewarded us I answer Not us but himself the debt not growing from the worth of our works but from the grace and truth of the Promiser Debitor factus est Deus non aliquid a nobis accipiendo sed quòd ei placuit promittendo S. August De verb. Apost Serm. 16. To him that worketh not but believeth The sense see supra So then God hath not left sinfull man Observ without a means of justification though he want works such as the law required to righteousness for what through want of works we fail of he hath provided by faith shall be obtained even righteousness such as may stead us at the barr of Gods justice A point worthy of our attentive consideration for the magnifying of Gods mercy and furtherance of our comfort It was grace enough in God that he was pleased to create us in so excellent a condition only through desire to communicate himself unto us and for it he might justly claim obedience to any his commandements especially proportioned to our abilities even without any promise of farther recompence but loe that nothing should be wanting to our encouragement when he propounds a law to be obeyed he also covenants with him to crown his obedience with immortality This do and thou shalt live Lev. 18.15 Rom. 10.5 But see mans great unthankfulness to God and unmercifulness to himself not contented with the happiness presently enjoyed nor with the hope of immortality promised he affects not to be like God as he was but to be equall unto him in knowledg Gen. 3.5 He throws off the yoak of obedience and thereby deprives himself justly of all the happiness he had or could hope for plunges himself into misery endless easeless and remediless except God in mercy provide an escape Now behold the unsearchable riches of the mercy and love of God toward man loath that he should perish he enters another course for his recovery sends his own Son out of his bosome in the similitude of sinfull flesh by obedience unto death to satisfie justice that there might yet be a way for his mercy to overflow in the salvation of his chosen and in him enters a new league with man for restoring righteousness and salvation under a condition so reasonable as none more could be devised believe only in him that justifieth the ungodly thy sins are pardoned righteousness restored salvation recovered Lord what is man saith David considering a blessing far inferior that thou so reckonest on him or the son of man that thou so visitest him Psal 8.4 Our hearts must needs be dull and dead if these things work not in us more then acknowledgment even admiration of Gods endless mercy Well this was Gods mercy towards us Vse 1 Now sure I doubt not but those that have felt in any degree the misery to which the Law hath sentenced them and withall how impossible it is for the law to restore them inasmuch as its weak through the flesh can willingly say Amen to that thinksgiving of the Apostle Thanks be to God for his unspeakable gift 2 Cor. 9.15 That our hearts may be yet more inflamed to this duty consider we I beseech you the preferment and property God hath given man in this mercy even above Angels creatures by naturall condition more excellent then he Heb. 2.16 Angels sinned God sent them no Mediator they fell by not obeying God hath made them no promise of rising by believing Man sinned God sent his Son to propitiate man fell by disobedience hath promise of restoring by believing Let them perish everlastingly with hellish Angells that acknowledg not this mercy or that renouncing the righteousness of faith seek to establish their own in works of the Law Vse 2 Now as this serves for the magnifying of Gods mercy so no less for the multiplying of our comfort and nourishing our hope of righteousness yea though we have no works such as the law prescribes to justification for behold another mean of righteousness provided for sinners even faith in him that justifies the ungodly And therefore what do we vexing and breaking our hearts for sins once committed now repented A mustard seed of faith commands a mountain of sin to the bottome of the sea What if Moses be so strict that none but exact justice will serve to justification One greater then Moses is here that tels us faith is available to righteousness And to the end the conscience of sins after faith received might not overthrow hope of
whoso will share with Abraham in the blessing of righteousness must imitate Abraham in the condition of righteousness Believe as he believed and as near as may be tread in the steps of his faith Needs proof see vers 24. and consider that the conveyance of all blessings is made to Abraham and his seed on even terms From hence is it that in the next verse the Apostle takes it for granted that as the promise is one made to Abraham and his seed so the condition is one required of Abraham and his seed Onely let it be remembred that Abrahams measure is not required of all so we follow him in faith though we keep not pace we have interest in his blessing provided alwayes we strive to equal yea to excell him albeit through weakness we reach not his perfection This point had it been well understood or considered of ancient Jews they had not perished so many through vain confidence in their carnall descent from Abraham but so besotted were they in that presumption that they thought very birth of Abraham to give them title to his blessings what more frequent in the mouths of the most incredulous then this We have Abraham to our father Joh. 8.36 39. We be Abrahams seed Abraham is our father But our Saviour well distinguisheth They were his seed by generation not his seed by imitation If they were Abrahams children they would do the works of Abraham but now they seek to kill Christ thus did not Abraham c. And I know not how that Jewish errour hath place in many of our people that think they have enough even to salvation that they proceeded from the loyns of virtuous Parents A blessing I confess not to be dispised and such an one as in temporall favours brings a share often even to graceless children But what advantage in spirituall things a religious parent brings to degenerating posterity I conceive not except perhaps the heavier condemnation Read Ezek. 18. And of this period thus far Proceed we in the Text. VERS 13. For the promise that he should be the heir of the world was not to Abraham or to his seed through the Law but through the righteousness of faith THe Apostle having now sufficiently cleared the doubt moved touching the persons to whom this blessing belongs returns now from that digression to his principall purpose propounding new arguments to confirm his conclusion His return is very artificiall and such as matcheth the skill of the chiefest Rhetoricians the close of his digression rescuing after a sort the conclusion from which he had digressed His passage thus conceive Describing the Jews to whom he extends the blessing of justification he will have them thus qualified That they walk in the steps of Abrahams faith And marvell not saith the Apostle that I interpose that condition For the promise was not to Abraham or to his seed by the Law but by the righteousness of faith This third argument therefore is in summe this Look as the blessing was promised to Abraham and his seed so it must be obtained But it was promised to Abraham c. not through the Law but through the righteousness of faith Ergò it must be so obtained Sense The promise Whether we are to take it properly for that act of Gods mercy binding himself by promise to give Abraham this blessing or Meconimically for the thing promised is the question The first acception seems most pertinent as well for the scope of the text as for that we read Gal. 3.16.18 That he should be heir of the world The doubts here are many 1. What is here meant by the World and Abrahams being heir thereof 2. Where we find this promise made unto Abraham 3. How it fits the purpose of the Apostle For the first Beza Paraeus alii Most Interpreters here understand by the World that Mundus credentium whereof 1. John 2.2 and by his being heir thereof his fatherly dominion and title he had to them by Covenant But then the question is How this belongs to his seed for howsoever such dominion was promised to Abraham and he by Covenant was to become Father of many nations yet to his posterity was no such promise made Now the promise here mentioned extends it self to his seed also If any shall say that by the seed we are here as Gal. 3.16 to understand Christ the circumstances of the Text seem not to bear it for shall we say the promise was made to Christ by the righteousness of faith surely it appears his title that he hath to the world as Mediatour comes to him as a reward of his Legall obedience Phil. 2.9 and besides the confirmation added ver 14. seems to force us by the seed to understand Abrahams other posterity except perhaps we shall say that the Apostle intends to shew not so much what condition the Lord required of Abraham or Christ his chief seed to the end they might be heirs of all the world as the means by which he intended to set them in possession of that inheritance which was not by the Law but by the righteousness of faith and that indeed is a truth and affords accommodation of the reasons subjoyned fit enough Judicent docti Others by the world understand by Metalepsis the Kingdome of Heaven figured they say by Canaan as the principall part of the world and that was as they say truly Heb. 12. a type of heaven But where find we in all the Scripture the word world so used To the second doubt Where this promise is extant in Scripture They that by the world understand Believers of all nations alledge that place Gen. 22.17 18. I will multiply thy seed as the starres of heaven c. that for the promise to Abraham and for Christ his seed Psal 2.8 I will give thee the heathen for thine inheritance They that by the world understand Canaan and that which it Typically shadowed produce these Scriptures Gen. 12.7 and 15 8.8 The first concerns his seed the second Abraham himself To the third question touching the accommodation to the Apostles purpose their conceits are divers the drift is diversly conceived The conclusion some imagine this That Abraham is father of nations not by circumcision but by faith To this conclusion the accommodation is plain The promise That he should be heir of the world was made to Abraham by faith Ergo He is father of them in respect of faith not of circumcision or the law because it is the promise that makes him heir Look therefore how the promise is made so Abraham hath his inheritance The conclusion seems this rather That to believers the blessing of righteousness belongs in respect of faith How followes that from the Apostles proof Answ The inheritance of the world that is of Heaven was made to Abraham through the righteousness of faith Ergo Righteousness it self is obtained by faith there being one condition and means both of justification and salvation according
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
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