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
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
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
both Jews and Gentiles as it is written Therefore the promise must be sure to all the seed Sense That the force of the argument may appear See we briefly the sense of the words The whole seed of Abraham is here Paraeus as some think described by properties as I rather think distributed into kinds They that think it described imagine a trajection of the Article and thus render To the whole seed which is not onely of the Law but also of the faith of Abraham But against this exposition are these reasons 1. That by this means the promise shall be here restrained to the Jewish seed onely inasmuch as they onely are that seed of the Law whereas the Apostles purpose is to include the seed of the Gentiles as appears by the confirmation I have made thee a father of many nations And 2. The Emphasis of the argument lying in the universall particle is by this means much abated besides that the Trajection is harsh and hath no pregnant example in other Scripture nor warrant from circumstances of the place to approve it I rather conceive it as a distribution of Abrahams seed brought to illustrate and explain what the Apostle meant By the whole seed as if it had been said The seed of Abraham is of two sorts One part of the Law as the Jews another not of the Law but of the Faith of Abraham as the Gentiles To both these must the promise be sure which cannot be if the law be made the condition or mean of inheirtiance What is the ground of the Consequence this as I think because the Law was given to the Jews onely and not to the Gentiles Rom. 9.4 and 2.14 The question then here is Whether the Law were not given to Gentiles as well as to Jews Answ Some here distinguish on this manner The law of ordinances and ceremoniall rites was given onely to Jews that that enjoyns morall duties to Gentiles also as who say the Apostle spake onely of Ceremonies and not chiefly of the Law morall Was not then the Law morall given to the Gentiles how then binds it us to obedience Answ In the morall law we must consider two things 1. The substance of doctrines and prescriptions 2. The accidents and circumstances of giving For the substance of doctrine it belongs to all Jews and Gentiles as having at first an impression in mens hearts Gen. 2. and being by immediate voice of God delivered to Adam Touching accidents under which comes the delivery of it written in two Tables by the finger of God in Sinai so not given to Gentiles but to Jews onely no not to Abraham Isaac and Jacob as Moses amplifies the Lords love to the people of his time Deut. 5.3 He made not this Covenant with our fathers but with us The Negative seems absolute but is respective onely to the manner of giving But howsoever the law was given to the Gentiles whether in writing or otherwise the Apostles ground seems infirm Answ Supposing the Cavilsome objection of Justitiaries firm enough For this very circumstance they urged strangely in the point of justification that the law was given in writing to the Jews with promise of life to the observing thereof which in their judgement had been vain except righteousness might be in part by the law according to which supposition the Apostle in this place disputes see Gal. 3.17 Now though I love not extravagances yet let me have leave a little upon occasion of this question thus assoiled to note the idle inference of some Antisabbathists Therefore say they The precept of Sabbath binds not the Church of the Gentiles because the Decalogue was given onely to Jews Answ And why inferre they not the like for other Precepts and so become absolute Antinomi Object Forsooth other precepts are revived in Scriptures of the new Testament their recitall there gives them authority with us Answ Belike then no precept of the Decalogue binds futher then it is recited in the new Testament It was wont to be taught that the whole Decalogue stands in force for ever unto our consciences in respect of that congruence it hath with the Law eternall and the impression it once had in our hearts in Creation some rudera whereof in all the Commandments are to be found in very Ethnicks But to their argument It is fallacious and except it be limited untrue Take the Decalogue for the substance of precepts therein contained so it is given to Gentiles respect the circumstances and accidents of giving as the writing in so many letters and syllables c. so the peculiar favour of Iews but so understood it affords no such conclusion Leave we them and see what out of this argument we may observe Observ That is chiefly this An answer to a thread bare argument of Justitiaries ancient and modern that reason from the reviving of the Law in Sinai to prove an intention in the Law-giver to justifie us by the Law and to give us power to perform it to justification Answ If from that ground we may infer a possibility to be justified by the Law from the self-same may we prove justification to be peculiar to the nation of the Jews for theirs onely was the giving of the Law Rom. 9.4 But the promise belongs to Gentiles as well as to Jews Ergò Whereto then served the reviving of the Law Paul answers Gal. 3.9 It was added because of transgressions not so much to restrain them by prescriptions and threats Theoph. ad Gal. 3. as Chrysostome and Hierome and after them Theophylact Vt pro fraenis esset lex illa Iudaeis quae hos vel à mandatorum quorundam transgressu etsi non omnium prohiberet but rather to detect and discover them as Augustine centies interprets agreeably to the Apostle Rom. 3.20 and 5.20 Here also occurs that observation before made ad ver 11. That the promise of righteousness and salvation belongs to Gentiles believing and not to Jews onely because it hath been often fore-treated I will not long insist on it onely sith the Apostle is pleased so often to inculcate it and here to add new confirmation it shall not be amiss to explane his proofs against the foolish limitation and enclosure of Abraehams covenant made by Jews to themselves The argument of the Apostle is this because Abraham is father of us all both Gentiles and Iews believing the covenant and promises therefore belong to the whol seed and generation of believers Because the antecedent might be doubted the Apostle first proves the universall paternity of Abraham and after illustrates it the proof we have extant Gen. 17.5 whwere the Lord to signifie the point in hand is pleased to alter the name of Abram to Abraham himself giving the Etymon and signification Because a father of many nations I have made thee How then say Iews that the Covenant made with Abraham belongs to them onely and think the fidelity of God must needs fall 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
and is well lodged in a goodly receptacle The portall shewes what guests are in the parlour the case declares the Jewell But it was not my purpose on this occasion as being too-conscious to my self of my own weakness for so high an attempt to compose a Panegyrick only among the many of your observers after my measure as I could though not after my wishes as I * Superest animosa voluntas Ipsaque nescio quid mens excellencius audet Lucan in Panegyr ad Cal. purn Pisonem would do I was willing to let you know however there may be more elegant Oratours yet there is not nor can be a more cordiall honourer of your Person or Issue To dilate on those your severall endowments severally it would require for each a distinct volume and it would be harder to finde a measure or an end of speaking of them then a beginning sith what ſ M. T. Cic. orat pro lege Mamlia Cicero said of Cneius Pompeius is much more verified in your worship In vno Cn. Pompeio summa esseomnia in one single Pompeius his virtuous excellencies were all in the Superlative so that what in some others may be good or pious dispersedly or but in some one speciall as a Pelican in the wilderness t Psal 102.6 7. alone loe in your person are collected u 1 Cor. 1.5 7. all together each virtue by a sacred concatenation linked and as it were intortelled one within the other in an indissoluble chain and laid up in your heart as in a magazine of Gods favours on you That as S. * Vade in Campaniam et disce Paulinum Austin when he would recommend a conversation to be followed by any Christian his friend he wished him to go into Campania and learn of Paulinus so may I say goe to Poltimore and there he shall see for descent and pedigree through many generations an ancient Family supported in the Honour and reputation of Religion and hospitality in a present and hopefull succession There a Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most discreetly indulgent and provident in the Nation Reverend for Age but more venerable for all manner of religious devotion u Mat. 6.6 secret in his closet x Zech. 12.12 13. private in his family and in a conscience of Gods Holy Ordinances publique in the y Heb. 10.25 Psal 116.14 assembly and as if some bloud of those noble Bereans ran along his veines a most diligent and assiduous z Act. 17.11 Ioh. 5.39 searcher of the holy Scriptures as St. Luke records of him whose name was Iustus he was one that worshiped God whose house a Act. 18.7 joyned hard to the Synagogue so that if devotion were else-where lost it might thence be repaired There a master so bountifull so munificent that that house hath yielded a servant even very lately of a bout an hundred years old and still hath some at this day of above twenty years standing and attendance There a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover and b Rom. 16.23 entertainer of Gods faithfull c 1 Tim. 5.17 2 Tim. 4.2 teaching Ministers chiefly his own upon all good occasions in whose countenance and speech evermore dwell such plentifull comforts to the men of that function that as 't is storied of Titus the Emperour hardly any depart sad but with encouragement such as adds fatness to the bones yea even a * Mr. Francis Bampfield son of his own loynes as Isaiah the Prophet is said to be descended of c Rabbi Solomon apud Lyram Hicrom proleg in Isai noble blood of exquisite parts is now a d Mat. 9.38 20.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1.8 labourer in Gods Vineyard under that calling There a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true Lover and Honourer of Learning and of learned good men and as a burning and shining * B. K. lampe of our Church eftsoones complained in this unprofitable generation of ours wherein men wonder at Schollars * Iuvenal ut pueri Iunonis avem and Schollars wonder more at men of that temper or rather indeed hang up their f Psal 1 37.2 harpes upon the willowes lamenting the crosse g See Isai 6 10. 2 Cor. 4.4 infatuation of the stupid times yet learning never departeth discontented from your face that as you have been long a stay and a pillar to your Country in the place of Authority and Magistracy so as h Iustin Martyr Dialog cum Tryphon Iudaeo p. 172. col 40. Iustin Martyr wrote of Plato and Pythagoras in regard of Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were as the very wall columne and prop of the times in like manner are you being Learned your self unto men of that quality And that I may select a more choyce Tulip or two in this so well-furnished a garden of spirituall flowers there may we finde for softness and i 2 King 22.19 tenderness of heart a Iosiah for k 1 Pet. 3.8 courteous affability and alacrious l Num 12.3 meekness another Moses rediv'd of whom m Eccles 45.1 4. Siracides writeth that he was beloved of God and men Again there in a reciprocation of duty we may see as in a piece of Arras displayed the severall pictures of the Parents in a corresponding posterity in whom their graces are diffused in as great variety as the faces And though it be a maxime among the * Pure personalia non propagantur Schoolmen that purely personall excellencies are not traduced by prop gation yet now I see that may descend by imitation * Horat. Flac. carm lib. 4. od 4. nec imbellem feroces Progenerant Aquilae columbam What should genuinely descend frow an Eagle but an Eagle like it self For loe there may we see the * St. John Bampfield Baronet Son a most accomplished gentleman moulded at it were into the like forme of piety by a zealous patrization the most awfull observant Son of a religious Father in the Nation whose virtuous n 2. Epist Iohn 1.4 Lady the devout Phoenix of the West with her o Eph. 6.4 well-educated Children walking in the truth becomes the p 1 Cor. 11.7 glory of her husband and an ornament of her Sexe nor stayeth this here but the same sanctity is spread abroad into all and every the branches of the same Stock But methinks yet among all those graces that as precious stones q Rev. 21.19 garnish your building the richest Chrysolite or Amethist is your constant r 2 Pet. 3.18 proficiency and ſ Gal. 6.9 unwearied t Mat. 10.22 perseverance in all not suffering your devotion as Hezekiah's Sun to go back in its u Isai 38.8 degrees no not in these stagge ring loose and exulcerated times It is your honour yea it shall be your glory that you derive your light as those twelve stars a type of the twelve Apostles Rev. 12.1 from
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
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
spirit is obtained as he gives instance in Cornelius Act. 10. I have dwelt perhaps too long in this question yet it repents me not considering how I see many carried away with authority of some ancients incline to this merciless errour of Papists shutting up all infants that die unbaptized under condemnation except perhaps some extraordinary work of Gods power exempt them from hel We were wont to teach not that Baptisme gives title to the Covenant but the Covenant to Baptisme so we reason against Anabaptists the Promises are theirs Acts 2.39 the spirit theirs Acts 10. Mark 10. Gods kingdome theirs therefore Baptisme must not be denied them how turn we the argument now on this manner They must be baptized that they may come nto the Covenant and that they may have title to the promises of God and kingdome of heaven And how stand these arguments in force against baptisme of Turkish and other Pagan infants Nay if in Baptisme there be this vertue to give the baptized title to Gods kingdome if want of it so perillous merciless were we if we forced it not upon such children What should we imagine the cause of this change of judgement One or both of these 1. The authority of ancients 2. An inconvenience they desire to prevent in the people For the first of these Let ancients on Gods name have their reverence but yet shall we be so sworn to their words that we shall suffer them to lead us with them into their errours Love Augustine and give him reverence yet let truth be preferred in esteem before him as to the second The perill of our peoples neglecting this holy ordinance upon perswasion that it is not of so absolute necessity 1. Where learn we in Divinity to expell poyson with poyson one errour with another 2. Besides that arguments there are sufficient to press on their conscience the use of this ordinance if it were but that it stands in force by Gods commandment and as Bernard speaks Vâ—ra plena Fides universa praecepta amplectitur And this is one yea a chief one of Gods commandments Quomodo denique Fidelis qui Dei contemnit Sacramentum Contemtu violatum iri Domini foedus affirmo saith Mr. Calvin Calvin in stit lib. 4. cap. 16. Ser. 26. Are not these arguments sufficient to support the reverence of the Sacrament unless we winde in Infants in the peril of remediless damnation not for their own but for their parents contempt 3. Nay see whether as great mischiefs follow not upon this conclusion as profaning these mysteries by unconsecrated hands of Lay-people For where grew the ancient audaciousness of midwives Baptizing save only from this errour that without Baptisme the infant dyes condemned 4. Yea consider I beseech you into what a gulfe of comfortless griefe poor Parents are by this means plunged when once they cannot be perswaded but their children are gone to hell who shall blame them now if they weep for their children I say not as Rachel because they are not but as Heathens and men without hope because they are for ever shut up under condemnation To close up this point touching necessity of Baptisme there are these opinions First That it is none at all but meer superfluity such miscreants abhorre Secondly That it is so absolute that bare want excludes from heaven such cruelty detest Thirdly That it is necessary where it may by any means be had regularly so as the contempt is damnable in those that omit it yet not so prejudiciall to the infant as to plunge it into hell This the sentence of Scripture herein rest Now let us go to that which followeth And he received the sign of circumcision a seal of the righteousness of faith c. The point here proved is this as we have heard that to believing both Iewes and Gentiles the blessing of justification belongs proved from the first branch because Abraham had righteousness being yet uncircumcised Now that to Jews onely it belongs is next concluded and to this the passage is by a new Prolepsis the objection whereof as it seems hath these two branches If Abraham were justified in time of uncircumcision to what purpose was he circumcised The use of circumcision seems needless yea and if because he had it in uncircumcision therefore Gentiles are sharers in it follows it not that the circumcised Jews have no part in that blessing Answ Neither of these follow for though he had righteousness being uncircumcised yet he tooke the signe of circumcision an evidence that to the circumcision it belongs also and he took it to be a seal of the righteousness of faith therefore not unnecessarily for it is not vain that faith should receive confirmation and if any shall further demand a reason of both these why he had righteousness before circumcision and why having righteousness he was after circumcised It was for this That he might be the father of both people believing This the Context In the words let these particulars be observed 1. Abrahams fact 2. The object what he received the sign of circumcision 3. The end of it a seal of righteousness 4. The applying of the whole to the purpose in hand by assigning the end of Gods dispensation in Abraham that he might be the Father Observ From Abrahams act considering together with the state of his person amounts this instruction That no measure of grace received exempts any from use of Sacraments or thus That men enjoying the grace signified by the Sacraments are yet bound to the use of Sacraments The collection is direct and naturall Abraham was justified before he was circumcised yet received he the sign of circumcision Who then shall think himself free from use of them Cornelius had received the Spirit of God Act. 10. Doth that prove he needed not be baptized It makes him capable of baptisme saith Peter yet give water that they may be baptized What needs much proof It s a point of righteousness saith our Saviour to Iohn Baptist Mat. 3.15 Vera Bern. epist 77. plena fides universa praecepta complectitur saith Bernard fidem convincitur non habere perfectam si negligit sacramentum Add to this consideration of thine own necessity for darest thou assume to thy self perfect perswasion of thy justification so that at no time thou feelest wavering sure that arrogancy for it is no less sorts not with the practice of faith And Abraham though he be commended for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at some time yet at others bewrayed distrust But say it is perfect for the present may it not be shaken to preserve that perswasion to prevent doubtings thou hast need of Sacraments Lastly Canst thou assume to thy self perfection of sanctification for shame leave that pride to Catharists count it a part of thy perfection to acknowledg imperfections and with Paul to strive for it What need more words The use is enjoyned to all necessary for the most perfect therefore upon no
Matter or Substantiall element signifies the person of Christ or something therein The actions of the Minister the actions of God the Father and his Spirit communicating Christ and his benefits unto us The Sacramentall actions of the people their receiving Christ and his benefits The Authour of them comes next to be treated of as part of the difference whereby they are distinguished from other signes of mans imposition The Authour of them is God onely 1. Because He onely can determine signes to such actuall signification 2. And can alone by them assure us of the grace they signifie Last is the Use or End of Sacraments which is intimated in the next words seals of the righteousness of faith Let us explain the words and then examine the doubts The office of a seal stands in four things 1. Concealment 2. Distinction 3. Impression 4. Confirmation According to which severall uses of seals the explanation is here diversly conceived Some think the Apostles metaphor hath respect to the first office Concealment and they thus expound it Circumcision sealed up righteousness that is concealed Sasbout ex origine and closed it up for a Time namely Till by Christs coming in the flesh it should be revealed That dotage needs no confutation Another sort take it well nigh Stapleton in Antidoto Cajetan ad loc as Anabaptists and they will have it so called onely because it is a mark of the righteousness of faith by which men might know that they had obtained the righteousness of faith but that office of Sacraments if there be any such is sufficiently expressed in the former Title when it is called a signe Whether in the third respect they are called Seals because they leave a stamp and impression of the righteousness of faith that absurdity I wonder some of them fell not up 〈…〉 considering that they teach they confer grace by the work done but the place it self sufficiently confutes it because Abraham had this righteousness before either he received or God ordained the sign of circumcision It remains then that in the last respect they are called seals because they are ordained for greater confirmation and assurance given to us of righteousness promised in the Covenant of grace So Theophylact as Sasbout conceives him a seal whereby God sealed up righteousness to Abraham and testified it to be most true and certain as we are wont to set seal to that which we would testifie to be sure and firm Now if any demand what they seal up or confirm unto us the answer is It is the righteousness of faith that is remission of sins and that esteem of righteousness which the Lord allows to all truly believing If this be not all they assure us of yet it is the principall other ends being all subordinate to this other uses less principall and dependent thereon Now see we what it is that adversaries except against our description of Sacraments hence collected Forsooth they tell us that we reason absurdly from one species to the whole kinde affirmatively thereto hath been already answered They limit this use of circumcision to Abraham only and though to him it was a seal in this sence yet not therefore to others But I demand Bellarm. de Sacram. lib. 1. cap. 17. Gen. 17.7 10. was the Covenant made with Abraham only or with his seed also or was circumcision a sign of the Covenant to Abraham only or else to his seed also If the Covenant belonged to all if circumcision was to all a sign of their being in the Covenant why not to all also a seal of righteousness Forsooth say our adversaries one end of Abrahams circumcision was peculiar to Abraham as that he should be the father of all believers therefore this also of being a seal of the righteousness of faith Answ And I wonder why we may not conclude by the like reason that to Abraham only it was a sign of the Covenant because this end they mention had place in Abraham only But let us more neerly view the Reasons It was Abrahams priviledg only to be the father of all believers both circumcised and uncircumcised Ergo His priviledg onely to have circumcision a seal of righteousness How prove they their consequence Forsooth Paul joyns both together and therefore they are of like priviledg Answ Why may we not say ut supra that the necessity of the sign of circumcision was also Abrahams priviledg because it also is joyned to the rest But for more full satisfaction view we the scope of the text which is this To shew that justification belongs to believers of both people The proof is from a sign Abraham had righteousness in uncircumcision Ergo Righteousness belongs to the uncircumcised For this was that the Lord mystically intended to signifie in justifying Abraham before circumcision and in commending circumcision to him justified But to what end mentions he that end of circumcision sealing up the righteousness of faith Answ To answer that which he saw might be objected on this manner If Abraham were justified before circumcision what profit received he by that Sacrament Answ It sealed unto him the righteousness of faith And shall we say now it was Abrahams priviledg to be confirmed in perswasion of righteousness belike then his posterity either needed no such confirmation and so Abrahams priviledg shall be to be the only weakling in faith that needs means of confirmation or else his seed shall lack that help that Abraham had for establishment though the Covenant were equally made with them It is too tedious to follow them in all their diversions here therefore an end of his enquiry touching the generall nature and use of Sacraments What is it now that our adversaries want in our description that serves to express the generall nature of Sacraments that pulcherima definitio of a Sacrament extant in the catechisme of Trent Councill and ours besides the homonymie of the word righteousness they can assign no difference but in a term onely Sacramentum say they est res sensibus subiecta Bellarm. de Sacram. lib. 1. cap. 11. quae ex dei institutione sanctitatis justitiae tum significandae tum efficiendae vim habet Sacramentum say we est res sensibus subjecta quae ex dei institutione justitiae tum significandae tum obsignandae vim habet sealing of righteousness they like not though the Apostle hath pointed us thereto It should be effecting or working of righteousness and then all were well See we therefore a little whether this be of the nature of Sacraments and amongst the uses to which they are assigned to effect or work righteousness Where we have to things to consider First What grace they are appointed to work they answer justifying grace which after them stands in the habit of faith hope charity Secondly How they work it Not as principall efficients for that is peculiar to God but as instruments as the Master of sentences expresseth it Lumbard
Baptismus est The same Augustine Cùm essent omnia communia Sacramenta non communis erat omnibus gratia quae Sacramentorum virtus est speaking of the very elements Inst The same let them be but in signification not in vertue or efficacy Answ They drank of the Rock which was Christ some of them I mean as Augustine expounds in Psalm 77. And if therein they had Communion with Christ how are they not the same in efficacy Will they say the effect was one the efficiency or manner of producing different It is easie to say any thing their proof we want and require Not to be long Scholast ad 4. senten Concerning the Sacrament of Circumcision their own Divines confess many of them that it had the same effect with Baptisme and in the same manner namely the work wrought Why may we not then conclude that their Sacraments were one with ours in Use Ends and Efficacy Forsooth their Sacraments had no absolute promise of grace ours have But before I answer their objections the Reader must be entreated to observe that they change the state of the question For the question is not betwixt them and us Whether their Sacraments conferred justification as ours For we maintain that neither confer justification though both equally confirm it in manner above-shewn But the question is whether theirs had the same efficacy that ours have to the uses and ends whereto they were designed And so we affirm that the same promises for spirituall things were made to both people in both Testaments and confirmed in both Sacraments The same promise that is made to us was made to Abraham yea first to Abraham and first to the seed of his loins walking in the steps of his faith Gen 17. How else reasons the Apostle from the example of Abraham the promise was given Abraham through faith Ergò It s ours through faith and not by the Law c. and again How makes he Abraham the father of believers in both people except that the Covenant was stablished in him as the father for his children of both people But have our Sacraments absolute promise of grace justifying to be conferred by them then what lets infants even of hereticks in baptisme of hereticks to receive justification And if justification may be had in the Conventicles of hereticks why not also salvation We will henceforth be of comfort in the Church of England and we will hope for our infants yet that they may go to heaven 2. Where have we such an absolute promise made to our Sacraments Mar. 16.16 this I read He that believes and is baptized shall be saved Acts 2.39 He that repents and is baptized shall receive remission of sins Never He that is baptized shall have justification or salvation simply because he is baptized To omit all other their objections bewraying too foul ignorance in the matter of the Covenant of grace their last onely I will take notice of It lies thus Our Sacraments are said to save to regenerate to justifie and no such thing is read of theirs in the Scriptures Ergò They are not equal in efficacy Answ Many of the places alledged are to be understood of the Baptisme of the Spirit as that 1. Pet. 3.21 Tit. 3.5 Joh. 3.5 And what is that to the Sacrament 2 If in other places remission of sins be in shew of words ascribed to the Sacrament it must be understood significativè at most but concomitanter Vse Let us now leave a while these toilesome controversies and see what use of this conclusion redounds to us And it shall be the same that Paul once made to the people of Corinth 1 Cor. 10. upon this ground That none of us presume upon Sacraments as if they sealed up impunity to willfull transgressions there is no greater vertue in ours then was in Iewish Sacraments And their Murmurings Idolatry Fornication Tempting of God was severely punished even in those that partook Sacraments the same with ours in signification use and efficacy And why should any of us adventure the displeasure of God upon vain confidence of the work done of Sacraments Consider we that they are not only obsignations of favour but obligations to duty and so bined to dutifull carriage that they seal up pardon of no more sins then are repented and forsaken It is in this respect with Gods pardon as with like indulgence of Princes to Malefactours they binde for ever to good behaviour And I could wish our people thus perswaded of them But thus it fares with most through their ignorance as it is said of the Hart when he is wounded he runs to the herbe dittany known by naturall instinct to be soveraign So our people when they have wounded their souls even to death with the vilest abominations they post to Sacraments for medicine adding to their other sins this of profaning Gods sacred ordinances By the law of God given to the Iewes it was ordained that none that had contracted any legall pollution should on pain of death adventure on their Passeover till such time as his cleansing according to the law was accomplished The statute for the letter bindes not us but the signification thus far serves to instruct us that none of us renewing his sins should adventure on Sacraments without renewing repentance The last thing here observable is this That Sacraments are ordained not to confer justification but to confirm us in perswasion of it As to Abraham circumcision gave not righteousness but as a seal confirmed it unto him for what shall we say as Papists This Sacrament was so to Abraham only as his priviledg not so ours to us Thereto hath already been answered and the case is as plain for Baptisme in Cornelius as this for circumcision in Abraham Kemnit Exam. part 2. de sacram efficac Vsu or shall we say these instances were extraordinary and therefore afford no generall rule First How appears it of either that there was any thing extraordinary Secondly Whence should we fetch the rule to judg of the ordinary use of Sacraments save from their persons that first received them Let it stand therefore for a conclusion that the use of Sacraments is not to confer faith or justification but to confirm it For which cause we shall finde that ordinary faith is required as a pre-disposition necessary in all that are admitted to the Sacraments yea Act. 8. faith of the Messiah and confidence in him for justification between which faith and justification the connexion is inseparable Ob. If any shall say that they cannot have use in infants Answ To omit other answers though in infants while they are infants they have not actually that use yet to 〈◊〉 end they are ministred to infants that when in time to come they shall believe to righteousness their faith may receive confirmation by baptisme in infancy received August de Bapt. contra Donat. lib. 4. cap. 24. To this purpose saith Augustine In Abraham praecessit
fidei justitia accessit circumcisio signaculum justitiae fidei c. that in some justification goes before the seal as in Abraham and Cornelius In others the seal is before righteousness Hear his words Sicut in Isaac qui octavo suae nativitatis die circumcisus est praecessit signaculum justitiae fidei quoniam patris fidem imitatus est secuta est increscente ipsa justitia cujus signaculum in infante praecesserat Ita in baptizatis infantibus praecedit Regenerationis sacramentum si Christianam tenuerint pietatem sequitur etiam in corde conversio cujus mysterium praecessit in corpore Sense The last thing in this period remains to be explained and that is the application of all this to the purpose by setting down the end which God aimed at in giving Abraham testimonie of righteousness before circumcision and enjoyning him circumcision after justification The end was that he might be Father of Believers in both people whereout amounts the conclusion intended That the blessing of justification belongs by Covenant both to uncircumcised Gentiles and circumcised Jews believing That he might be Father That is that he might be declared or known to be For these things made him not so but signified him to be so so Matth. 5.45 Bless them that curse c. that ye may the sonnes of your father in Heaven that is that ye may be known to be Frequent is that phrase in Scripture whence is that old rule That a thing is said to be when it is known to be John 15.8 Ye shall be my Disciples 2 Tim. 2.21 He shall be a vessel unto Honour that is known to be so Psal 2.7 This day have I begotten thee that is manifested that I have begotten thee as many expound that place Acts 13.33 Father of all them that believe Rolloc ad Loc. Father that is say some Pattern of justification And they suppose it usuall in Scripture that those in whom a thing is first exemplified should be called Fathers thereof Cajetan Say others Father because of him Believers are after a sort begotten in respect that by example of his faith others believed others because from him the Blessing of justification is derived as an inheritance or Free passeth from the Father to the Son Thus rather I think He is called the father of believers in both people because in him the covenant is made with all believers And they are all counted Abrahams seed with whom the Covenant of Grace is made in Abraham the Father that walk in the steps of his faith Of them that believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is of Gentiles uncircumcised by uncircumcision enallage praepositionis as Rom. 2.27 Howbeit perhaps it may stand without any such enallage as intimating that the want of circumcision occasions after a sort the Gentiles betaking themselves to faith thereof if any difficulty be shall be after explained Observ Observe we here out of the body of the Text That many the actions and accidents of Patriarchs were not without their mystery Gregories speech is something too large if we take it universally but make it particular it hath frequent Truth Scriptura dum narrat gestum prodit mysterium Abraham was justified before circumcised chat wanted not its mystery Thereby was signified that Abraham was father even of uncircumcised believers That of his two wives and their children with their severall condition and issues Gal. 4.24 the Apostle hath avouched to be mysticall the like thinks Augustine of his offering his sonne of taking Keturah to wife after Sarahs death and resolves though too largely Quicquid dicit Scriptura de Abraham factum est Prophetia est Augustin Ser. 72. de Temp. Augustine out of this ground takes occasion though not to justifie the falls of Saints yet to defend the Scriptures of the old Testament recording them Nos Scripturas sanctas non hominum peccata desendimus Augustin contr Faustum Manich l. 22. c. 45. c. 42. against Faustus the Manichee and shews how many the sinnes of Saints are holily recorded in Scripture though wickedly committed by them They are recorded saith he as Prophesies and presignifications of things to come God so disposing even of their falls that they figured mystically some matter either of knowledge or practice one instance he gives of Lots Drunkenness and Incest allegorizing it vainly as he doth many other things and at length concluding Illud factum cùm in sancta scriptura narratur prophetia est cùm verò in illorum vita qui hoc commiserunt consideratur Flagitium est Better satisfaction to the Manichees cavill he gives after Narrata ista sunt non laudata c. Papists some of them have hereby taken occasion to turn the whole Scripture into an Allegory and endeavour a mysticall interpretation of every part of Scripture It were a wonder they should attempt it in the ten Commandments Yet that ye may see how spiritually these men understand all things in Scripture Dionys Carthus in Exod. 20. the very Decalogue hath with some of them besides the sense literall another mysticall Others of them more judicious acknowledge that there is not in every sentence of Scripture to be found or sought after this spirituall Bellarm. de verb. Dei interpretat l. 3. c. 3. or mysticall sense But yet in many they acknowledge it And in so many they hunt after it as may afford them either arguments to support their errours where the letter fails them or evasions to decline the stroke of the letter when it directly strikes at them An acute disputant amongst them would needs take upon him to prove by Scripture the Imperiall power an underling to the Papacie What is his argument God made two lights the sun the greater light to rule the day and that signified the Pope the Moon to govern the night and that was the Emperour Another would prove that spirituall and temporall jurisdiction are both by Christs ordinance invested in the Popedome For Peter said to his Master Ecce duo gladii hîc The like in sundry answers to our arguments they practise such and such texts must be understood mystically My purpose is not on this occasion to run out into that controversie I note it onely for that I have long observed it with grief our Ministers growing into a Fryer-like Preaching turning all things almost into Allegories wherein howsoever they make shew of some such wit as he speaks of Wit whither wilt yet questionless with judicious men they lose all authoritie in Conscience the chiefest point of eloquence in a Preacher I would entreat them to consider the inconveniences should I terme them or mischiefs such dealing with Scriptures brings with it As 1. Leaving little or no certainty in the sense of Scripture and strenthening many in that blasphemous opinion of the waxen nature of Scripture flexible to any sense that mans wit shall bring unto it 2. Occasioning many through
ignorance to denie the truth of the History understood according to the letter and to fansie all things after the course of Allegories From my experience and knowledge something I can speak An id to once falling on a Fryer Allegorizing after their fashion The History of David and Goliah grew stiff in the opinion that there never was such a monster as Goliah He would have added nor such a Saint as David His reason For Goliah signifieth the Devil David Christ the stone wherewith he was slain the Word of God and what I wonder the scrip and sling But such mischiefs draw wrested Allegories frequently with them But affords not Scripture often such Allegories Answ No question Yes but it is good for us to be sure we have Gods spirit directing us in their accommodation before we propound them as things intended by the inspirer of Scripture least we belie the Holy Ghost in fathering on him a sense that he never intended Hieron praesat decem vision Esaiae Saint Hierome speaking of Origen the Father of Allegories though himself be faulty enough in that kind Yet casts on him this aspersion Origines saith he liberis Allegoriae spatiis evagatur ingenium suum facit Ecclesiae sacramenta Would God not many of our Ministers also And other ancients though bold enough this way Yet set limits to us in this kind Basil in Hieron Hieron in Zech. 4. Gal. 4. 1. Ever preferring the sense literall 2. Prohibiting Allegories to be attempted in praeceptis quae ad vitam pertinent in his quae perspicua manifesta sunt Later Divines have straighter bonds as 1. That it be done Parcè 2. For illustration rather then proof except where Gods spirit points at the Allegorie 3. Let this be added that as similitudes such things may be used so be it we be not too peremptory in fathering that sense upon the Spirit of God For example it is said of Moses He brought the Israelites to the skirts of Canaan but Joshua gave them possession of it perhaps in that was this mystery That the Law prepares to Gods kingdome but it is the Gospel that brings thereinto howbeit it were too much audaciousness in any to say any such thing was taught thereby though by way of similitude it may be so applyed Of this observation thus farre 2. Whereas Abraham is said to be the Father of all that believe in uncircumcision Note we That the Covenant of Grace made with Abraham reached by Gods intention from the beginning even to the Gentiles believing And this appears Gen. 17. inasmuch as to strangers and those bought with money Circumcision must be administred And long after when the greatest enclosure of Grace to Jews seemed to be if strangers sojourning amongst them would consent to be circumcised they might eat the Passover there was one Law for the home-born and for the stranger sojourning amongst them Exod. 12.48 49. And if any ask Why Paul saith of them They were strangers from the common-wealth of Israel Aliens from the Covenants of Promise Ephes 2.12 Answ In respect of the dispensation of the Covenant the body of the Gentiles were Aliens because God had not yet so generally manifested his Grace to them by calling Ephes 3. Yet in respect of Right it belonged to as many of them as walked in the steps of Abrahams faith or otherwise thus The Covenant from the beginning was intended to Gentiles Howsoever the Visible admission of them into the Covenant was not till the dayes of the new Testament so that who can blame the Lord of hard dealing towards Gentiles even before Christs coming that even in Israel gave place unto as many of them as would submit to the conditions of the Covenant will any say the Lord should have called them as he did the Jews Answ Who hath given him first and it shall be recompensed him Rom. 11.35 And his church was conspicuous and eminent in the eyes of the whole world that who so had hearts might thereto joyn themselves and share in the priviledges thereof And father of circumcision That is of Jews circumcised To them c. that is to as many as unto circumcision added imitation of Abrahams faith So then circumcision alone while it stood in force as a Sacrament made no man a child of Abraham they must as well imitate his faith as admit circumcision that would be indeed and truth of that seed of Abraham to whom the Covenant belonged Children of Abraham were of three sorts some such by propagation onely so Israelites yea Ishmaelites are all his children some by imitation onely as Gentiles that descended not out of his loyns some both by propagation and imitation as believing Jews Now here let it be observed that faith is the predominant and that that hath chief virtue in making children of Abraham such I mean as to whom the Covenant belonged insomuch that faith severed from circumcision made children of Abraham circumcision severed from faith not so The Jews saith Theophylact wanting faith Theophyl ad loc vaunting of circumcision are as they that make shew of a sealed bag emptie of money such Jews saith he marsupium gestiunt circumcisionis signo munitum c. And why may we not so say of Baptisme the Sacrament of the New Testament Hath it more virtue to bring us into the Covenant then had Circumcision He that believes and is baptized shall be saved Mar. 16.16 he that believes not shall be damned yea though he be baptized Why then do Papists obtrude upon us the work done of our Sacraments as if it had such virtue to make us sharers in the Covenant of grace they will never be able to prove unto us a disparity in this kind betwixt old and new Sacraments Indeed saith Peter Baptisme saves but it is not the element but the interrogation of a good conscience 1. Pet. 3.21 And let me here once again advise our people to adde to that they call their Christendome faith unfeigned as they desire to become Christians indeed and to share with Christ in his benefits conveyed unto us in the Covenant of grace They erre dangerously to their souls peril that think the naked Sacrament makes them Gods confederates To us indeed the baptized are such till they discover hypocrisie to God none else but hearty believers Now in describing the circumcised sons of Abraham that are such not by propagation onely or participation of the Sacrament but by imitation the phrase of the Apostle is to be observed They are said to walk in the steps of his faith A Metaphor expressing the exactest kind of imitation Not much unlike is that that Job hath expressing his precise and accurate obedienee Job 23.11 My foot hath held his steps So accurate would the Lord have us in imitating the virtuous examples of his Saints But of this point of imitation with the cautions and limits thereof more hereafter on another occasion Here it shall suffice to observe that
point at all the dreams and devices of the enemies of Gods grace with their cunning shifts in that no less then Sacrilegious diverting the more part of the glory of mans salvation from Gods grace to our selves Fitter occasion will hereafter offer it self only I say as Augustine Augustin tract in Ioh. 3. seeing God gives freely let us love freely quia gratis dedit gratis ama noli ad praemium diligere deum The Second point followes That it may be of grace it must be of faith This way of justification and no other preserves the glory of Gods grace entire Let us see how say some because grace is promised and given only to the believer Paraeus ad loc that is a truth But the Apostles purpose in this argument is not to shew the necessity of faith to the obtaining of grace but rather to the maintaining of the glory of Gods grace in the matter of our righteousness and salvation Let us enquire therefore how this means of justification by faith stablisheth grace and how that other by works either overthrows or empairs it May we say as some of late because faith is a free gift of God in us The like may be said of charity But take faith correlatively thou shalt see easily how this means of justification alone and no other makes grace glorious For if all our title to righteousness and salvation accrew to us only for the obedience sake of Christ apprehended by faith who sees not how entirely the glory of all belongs to the grace of God But I wonder how Papists with all their skill can uphold the concurrence of works in procuring our title to righteousness and salvation and not overthrow or clip at the least the glory of Gods grace Perhaps because our works proceed of grace but Dic sodes are they meerly of grace or partly of the power of nature Their common consent is that though grace be a principall yet naturall abilities have their partnership in every good work So much as they ascribe to nature so much they derogate from the grace of God See Annotat. ad cap. 3. vers 27. S. Bern Ser. 67. in Cantic 28. Deest gratiae quicquid meritis deputas as S. Bernard The Second argument followes That the promise may be sure and that to all the seed Whether we make this a second argument or a confirmation of the minor in the former is not much materiall If a new argument thus is the frame If the promise must be sure then must the inheritance be of faith But the promise must be sure Ergo. Take it the other way It is of grace Why Because else the promise cannot be sure I rather conceive it as a second argument though linked thus artificially with the former In it we have also two points First That the promise is sure Secondly That except the inheritance be of faith the promise cannot be sure Sure Whether in it self in respect of certain accomplishment or to us in respect of our apprehension and undoubtfull perswasion This later some insist on and thus give the sense If the inheritance depend on any thing except faith and grace we can never have any assurance to obtain the promise but must needs be filled with uncomfortable doubtings and uncertain waverings And that is a truth but not here directly taught The Apostle speaking of the certainty of the promise rather in it self then to our apprehension and perswasion though by Consequence this follows from the former Observ The Point is That the promise of inheritance is firm and shall have certain accomplishment Read for this Heb. 8.6 where the Apostle compares the two covenants together and shews that of grace to be preferred especially in respect of the certainty of it and of our attainment of the blessings therein conveyed And view 1. The Mediatour Christ in whose bloud it is ratified Heb. 10.2 The removall of impediments by mercifull pardon of sinnes and imperfections Heb. 8.3 The certain donation of graces necessary to attainment and our confirmation therein ibidem the certainty of accomplishment is easily discerned The more solid is our Hope and the more firm should be our faith and confidence as the Apostle inferres Heb. 10.23 So that neither violence of afflictions nor prevailing of heresies nor conscience of our own weaknesses and imperfections to which pardon is promised Heb. 8. nor any doubt of perseverance in state of grace should make us waver 2 Tim. 2.19 For he is faithfull that hath promised not onely salvation but pardon of sinnes donation of spirit perseverance and perfecting the work of grace to the day of the Lord Jesus Christ It is true there are duties required of us to the obtaining of the promises as faith and perseverance in faith obedience and perseverance in obedience but that God that requires them hath covenanted to work them Jer. 31. and 32.40 The next point is The necessity of faith and the property it hath peculiar to it self in making firm after a sort the promise the truth of this point will the better appear if we shall consider a little the consent and difference of the two Covenants Their agreement is this in both is promised Salvation and Blessedness of the Law it is said That if a man do it he shall live thereby as of faith he that believeth shall be saved Their difference stands 1. In the condition the Law requiring perfect obedience to be performed in our own persons threatning a curse to every transgression Gal. 3.10 The other Covenant requiring faith of the Messiah and sincere endeavour of obedience A second difference the Law requires perfect obedience promiseth neither ability to perform it nor pardon to any imperfection The Gospel so requires faith that it promiseth to work it so new obedience that withall the Lord covenanteth to make us walk in his statutes Ezek. 36. Yea and to pard on imperfections Jer. 31. Heb. 8. And besides delivers all these promises as ratified unto us in the bloud of Christ These things thus briefly laid together shew how faith onely makes the promise sure because to the believer promise is made 1. To remove impediments by pardon and sanctification 2. To enable to do and to persevere in doing whatsoever the Lord in the Covenant of grace requires to salvation Who can shew like promises made to the Worker that not without cause said the Apostle It must be of faith that the promise may be sure it being impossible by the Law to obtain the promises The third Argument from the extent of the promise both in the making and accomplishment It is made and must be sure to all the seed not onely to that of the Law but to that also which is of the faith of Abraham therefore it must be of faith and not of the Law The minor hath its proof in the latter end of the verse and is also further confirmed and illustrated vers 17. Abraham is the father of all