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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62378	An exposition vvith notes on the whole fourth chapter to the the Romanes wherein the grand question of justification by faith alone, without works, is controverted, stated, cleared, and fully resolved ... / by William Sclater, Doctor in Divinity, sometimes minister of Gods word at Pitminster, in Summerset ; now published by his son, William Sclater, Batchelar in Divinity, minister at Collompton in Devon.	Sclater, William, 1575-1626.; Sclater, William, 1609-1661.	1650 (1650)	Wing S918; ESTC R37207	141,740	211

faith in Christ If a man have works his works are taken notice of and recorded and withall his reward is thus registred after the Covenant of the Law Righteousness of Debt If a man want works but have faith his faith is recorded and to him also is ascribed or imputed the same reward though out of another cause Righteousness by favour The thing we have in the word of God and perhaps it is Allegorically expressed by allusion to the customs of men This I am sure is truth in the Legal Covenant If a man do the Commandments he shall live in them and the doers of the Law shall be iustified This also is true in the Evangelicall Covenant He that believes shall be saved and if a man believes in Christ his faith shall be reckoned of to iustification The reward is all one that God intends to both they differ 1. In the condition 2. In the ground of payment Righteousness is ascribed to the Worker of Debt to the Believer of Grace God should do the worker wrong if he should not approve him as righteous that hath fulfilled the Laws But it s his mere grace that to a believer he will ascribe righteousness sith his righteousness is merely precaria performed by another and by him nothing brought but faith to receive it and tender it unto God and that faith also merely the work of God If I fail in expressing my self or explaining the Apostle yet let no man blame my desire of both but further my weakness with his help that the Apostle may be understood Sense The sense then is this as I conceive it To him that hath works such as the Law prescribes and brings them unto God righteousness is ascribed or set on his reckoning as wages belonging to him of debt and not of grace VERS 5. But to him that worketh not We must beware that we mistake not the Apo●●e as if he promised righteousness to him that believes and neglected good works Jam. 2.26 For the Apostle James hath taught us that faith without works is dead and if a man say he hath faith and have no works can that faith save him And the Apostle describing faith justifying as it is in the justified man saith it worketh by love Gal. 5.6 What is then the sense To him that worketh not that is hath no such works to bring before God as for them to claim righteousness thereby or as Ambrose expounds Ambros ad loc Non operanti id est qui obnoxius est peccatis quia non operatur quod mandat Lex To him that hath no works because he is a transgressour of the Law But believeth in him See here say some how faith justifying is described To be rather an affiance in the Justifier then an assent to the Gospel Answ Rather see here affiance meeting with assent in the person of the believer they agree in the subject differ for all that in their nature In him that justifieth the ungodly Doth the Lord then justifie the wicked Answ Surely though he be God that forgiveth iniquity and sin yet will he in no case clear the wicked Exod. 34.7 and Prov. 17.15 He professeth that he is as abominable that justifieth the wicked as he that condemns the righteous Answ Hereto answers are diversely conceived according as the terms admit distinction First thus Wicked men are of two sorts some such as continue impenitently in their sinns some that by grace repent and believe in Christ Of the first sort its true God justifies them not that is acquits them not while they so continue and yet wicked men repenting and believing in Christ that is ceasing to be wicked God clears and holds innocent for to such he forgives iniquity transgression and sinne Paraeus ad loc Exod. 34.7 or thus Justifying of a wicked man is either against the orders of Justice without receiving sufficient satisfaction for the trespasse or else upon receit of sufficient satisfaction In the first sense God justifieth not the wicked in the second he mercifully justifieth us having received satisfaction in the death of his Son Las●ly Justification hath divers significations sometimes it signifies to make just sometimes to declare just or to absolve In this last sense God justifies not the ungodly that is absolves him not whiles he so continues but yet he makes an ungodly man righteous Of the first kind of justification understand Moses of the second Paul His faith is counted for righteousness See explication ad vers 3. Observ The things out of this passage of Scripture observable are these First the direct opposition of Faith and Works in this Article of justification If it be by Faith it s not of Works If by Works not of Faith that howsoever it be true their concurrence is certain their agreement amiable in the life of the justified yet their contrariety irreconcileable in the procurement of justification Not to be long in the manifestation of it First the Apostles argument hath else no force in the case of Abraham except their opposition be such as is mentioned 2. Besides this view it in the contrary principles from which the two kinds of justification proceed The Worker is justified of debt the believer of grace that look what opposition there is betwixt favour and debt the same is betwixt justification by Works and justification by Faith Like see Rom. 11.6 Now were it not a point of acute Sophistry to teach us how to deny the Apostles argument and to tell him the consequence is not good because they are able to assigne a medium Witty I confesse but with such wit as S. James tells us to be * Jam. 3.15 devilish Such as it is let us hear it forsooth they point us to this medium of participation It is partly by Faith partly by Works I say not any man is so impudent as in plain terms to contradict the Apostle but surely this in the issue shall be found their answer howsoever with distinctions they colour the matter Let us hear them Justification by Faith and justification by Works indeed are opposite if ye understand in both the same justification but there is a first justification and a second the one is by Faith the other by Works Again works are of two sorts works of Nature works of Grace betwixt justification by works of Nature and that by Faith there is indeed an opposition not so in that by works of Grace For these distinctions and the vanity of them see suprà ad ver 2. Annotat. ad cap. 3. This once is evident out of this place that the Apostle imputes the justification of Abraham now regenerate unto his Faith and betwixt the justification that Abraham had being now in grace and that of works placeth the opposition Besides this what means the Apostle to befool the Galatians for expecting the perfection of this benefit by the Law which was begun by the Gospel Gal. 3.3 Would he not thereby teach us

the ground if either they be rejected or Gentiles admitted to be the people of God Certes the name of Abraham considered with the signification pointed at by the Imposer might well have taught them that other nations believing as well as Iews might call Abraham father themselves being though a populous nation yet but one nation whereas Abraham hath promise to be father of many And of the argument thus farre Follows now the illustration of Abrahams Universall Paternitie VERS 17. Before him or as some better render like unto him or after the example of him whom he believed even God who quickneth the dead and calleth those things which be not as though they were THe Fatherhood of Abraham is here illustrated Cajetan Beza Sasbout as some think by the quality or manner of it as I rather with Chrysostome and Theophylact by similitude Those that follow the first sense thus render and interpret Before God that is in the sight of God or in Gods esteem the sense is Not so much by carnall generation which hath place with men as by spiritual cognation wherein faith combines us which God principally respects Chrysostome and Theophylact follow the other interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ad instar Dei or as the word natively signifies Ex adverso Dei that is after the example of God Exemplar enim ex adverso opponimus saith Sasbout Sense So that the sense is this So far hath God honoured Abrahams faith that in respect thereof he hath made him like himself a father not of this or that nation but universally of all amongst all nations believing after his example The scope of which particle is thus conceived by Theophylact The Iews seemed zealous of Abrahams honour and prerogatives and thought them much impeached if his works were excluded from his justification c. but in the mean time denying his fatherhood to be the reward of believing Theoph. ad loc and respective to faith in his posterity they impaired much that honour that God vouchsafed him in making him like himself a father of many nations which honour he could not preserve if it accrewed from the naturall nexus and tie of bloud and not rather from the propinquity of faith The second point of illustration is the means whereby Abraham became father of nations and that is by believing like him whom he believed take the addition causally and that faith of Abraham is explicated by the ground of it The power of God intimated in that description of God by his powerfull effects annexed Which raiseth the dead c. Observ The points are these First That Abraham by believing or in respect of faith became father of the nations as Theophylact pro praestita fide for the faith which he shewed he received this as a reward to be father of Nations The inferences thence are these First That the Jewes carnall descent from Abraham severed from faith made them not the seed of Abraham I mean that seed to which the promises of Abraham belonged compare Ioh. 8.39 40. and Rom. 9.7 8. c. The second this That Gentiles believing are that seed of Abraham though they descended not out of his loyns Know ye saith the Apostle That they which are of faith the same are the children of Abraham and again They which be of faith are blessed with faithfull Abraham Gal. 3.7 9. That this may the better appear Let us consider the relation wherein Abraham and the Nations stand The Relative is Abraham The Correlative the Nations or his seed What is here the foundation of the relation between them Namely faith that is it that makes Abraham Father of nations that it therefore that makes the nations his children Abraham by believing became Father unto the Nations we therefore by believing become Children of Abraham Where faith hath place there is place for this relation to Abraham where that is wanting the relation ceaseth for that is in this relation the fundamentum So that vainly do unbelieving Jewes lay claim to Abrahams Covenant in respect of the naturall bond of bloud between them and on the other side soundly do Gentiles believing make title to Abrahams Covenant in respect of the propinquity faith hath founded betwixt them Observ The Second point here observable is the ground of Abrahams faith that was the power of God which he considered in the wonderfull effects whereto it extends And let us note it as a piller for faith to rest on the infinite and unresistable power of the promiser It it well observed by Zanchius that in great prudence the pen-men of the Apostles creed prefixed the article of Gods omnipotency as a staff to support our frail faith when ever the strange and supernaturall works of God after mentioned should come into question It is a point of faith that God made all things of nothing consult with nature she hath this principle ex nihilo nihil fit but hold this ground God is omnipotent the article is easily credited It is a point of faith that the body dissolved into the first principles shall live again naturall principles are against it A privatione ad habitum impossibilis est regressus but consider that the promisers power can quicken the dead the point easily admits credence Let us frail creatures when ever we feel faith wavering as touching Gods promise cast our eyes to the transcendent power of the promiser able as * Eph. 3.20 Paul speaks to do exceeding abundantly above all that we can ask or think To particularize a little for help of the simple We have a promise that hell gates that is Satans policy and power Mat. 16.18 shall not prevail against us to overthrow our faith Let a weak man consider his naturall constitution of flesh and blood the small measure of faith given him together with the might of spirituall enemies principalities and powers as Eph. 6.12 How impossible seems perseverance to a man exercised with temptations But if a man would remember the comfort in like case ministred to the Apostle 2 Cor. 12.9 From the power of God perfected in our weakness herein hath the weakest amongst Gods little ones cause of confidence and insulting over the malice of Satan This wisdome learn we in our weakness One Caveat by the way must be remembred That in reasoning from Gods power to any event for the stablishing of faith there must be evidence also of Gods will to perform it It hath been in all ages an usuall sophisme of Heretiques to fly from Scriptures to the power of God for confirmation of their absurdities Praxeas Tertullian advers Prax. in Tertullian maintains this heresie That God the Father is also the Sonne and was incarnate How proves he it Nihil Deo difficile nothing is hard to God and those things that are impossible to men are possible to God Therefore it was not hard for God to make himself the same person both Father and Son To whom

was fully assured 2. The matter subject of his perswasion or the Proposition to which Abraham thus fully assented That what God had promised he was able to perform where we may also conceive to be implyed the grounds of Abrahams so firm believing The promise and power of God Observ From the First we observe That faith in her strength Beza Paraeus ad loc Calvin Instit and perfection hath firmness yea fulness of assurance others otherwise conceive the note and thus collect That fulness of perswasion is of the nature and essence of Faith That none of Gods children erre to their discomfort thinking they have no truth of believing because they want fulness of perswasion thus much understand That in exact defining the custome is to consider virtues c. Abstractly from their subjects 2. In such abstraction to express their nature in terms importing their greatest excellency and perfection 3. Virtues morall and Theologicall they describe not as they are in our practice but as they ought to be by Gods prescript What now if faith in us be doubtfull yet in it self and according to its own nature it is a full perswasion What though in the disposition and beginnings it be wavering yet in the excellency and perfection it is of infallible certainty What if our practice of faith be weak yet God requires perfection of it and our striving must be to perfection prescribed Vse Thus let us use it As an occasion to humble our selves for our doubtings Augustin Epist 29. ad Hieron for that which Augustine saith of charity is as true of faith profectò illud quod minus est quàm debt ex vitio est yet thus much withall Let us not so far deject our selves as to think we have no truth of faith because we want perfection and fulness of assurance yet may faith be in truth where that measure is not attained See Annot. ad vers 20. as the truth of humane nature in an infant wanting the strength of grown men The matter of Abrahams perswasion followeth That what he had promised he was able also to perform The points observable are 1. That faith even justifying is an assent rather then affiance having for his object terminum complexum whereof see Annot. ad vers 3. 2. Take notice of two speciall grounds for faith to rest on the promise and power of God both joyntly considered establish faith sever either from other thou makest faith either phantasticall or wavering Hereof see Annot. ad ver 17. VERS 22. And therefore it was imputed to him for righteousness THe fruit of Abrahams faith is here expressed that is his justification The depravations of this Scripture by Adversaries are many Let us briefly take view of them The first is from the illation Therefore it was imputed c. Hence they collect that faith avails to justification virtuously and by way of merit Man is justified by faith not because it apprehends the promise but because it obteins remission of sinns suo quodam modo etiam mereatur how infer they the conclusion out of this Scripture The Apostle in this place saith Bellarmine Bellar. de just lib. 1. cap. 17. sets down the cause why Abrahams faith was reputed justice to wit because by believing he gave glory to God therefore for the merit of that faith he justified Abraham Where first let us weigh how they utterly crosse the intention of the Apostle in his whole discourse which is to exclude all merits of men from justification can we imagine he excludes the merit of other works to substitute the merit of faith 2. Besides that it is easily observable that the Apostle maintains a continuall opposition betwixt faith and merit as ver 4. To their argument thus we answer That the Apostles illation indeed implyes a sequel of justification upon the performance of faith yet none such as is caused by the merit and excellency of the gifs or work of faith above other works and this is that deceives them that they can conceive no connexion betwixt our offices and Gods benefits but what the worth and merit of our performances causeth Know we therefore 1. That there is an infallible connexion betwixt faith and justification so that every one believing is without faith justified But 2. If the reason of this connexion be demanded it is apparently Gods covenant and promise therefore shall every believer receive remission of sins because so runs the promise in the covenant of grace Believe and thy sins shall be forgiven August de verb. Apost Serm. 16. Augustines speech for the generall let be remembred Debitor factus est Deus non aliquid à nobis accipiendo sed quod ei placuit promittendo Abraham believed and was therefore justified the cause if we seek is the promise of God not the worth of his faith which 1. Is a duty 2. Gods gift 3. In us imperfect And if Abrahams faith were the meritorious cause of his justification I demand whether as faith or as such faith that is whether in respect that he believed or in respect that he believed in this full measure was he justified If in respect of his measure then methinks it will follow that only such measure of faith sufficeth to justification so the disciples of Christ so doubtfull and wavering in many main articles till after Christs ascension must be reputed for that time unjustified if faith simply in what measure soever then can it not be meritorious sith in the beginnings it is so ful of imperfection Thus I conclude Faith is an antecedent no cause properly of justification justification a consequent of believing no effect issuing out of the virtue and merit of faith Trelcat Instit de justific the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore notes not the cause of the consequent but of the sequel or consequence saith a learned Divine Their second collection is this Rhemens ad loc That faith justifying is a generall faith whereby we assent to the truth of Gods speeches in generall Bellarm. de justif lib. 1. cap. 11. and no such speciall faith or affiance as Protestants require to justification Their reason The faith whereby Abraham was justified was no other then this A general perswasion of Gods faithfulness and power at large Ergò Answ The question hath been largely handled ad vers 3. whither I refer the Reader To their argument thus I answer their antecedent is untrue Abrahams faith was not of Gods truth and power in generall onely but of both applyed to the particular promised From these generals he concluded the particular touching the seed in whom all nations should be blessed In his believing and the matter of it we must conceive something propounded and considered as a conclusion somthing as an argument or premisses inferring the conclusion to both which Abraham assented To the conclusion by virtue of the premisses The conclusion was particular I shall have a seed in whom all

AN Exposition vvith Notes ON The whole Fourth CHAPTER TO THE ROMANES Wherein the grand Question of Justification by Faith alone without Works is controverted stated cleared and fully resolved to the satisfaction of any judicious conscientious Protestant Together with variety of other solid observations interwoven throughout the Work Vivit post funera virtus By WILLIAM SCLATER Doctor in Divinity sometimes Minister of Gods word at Pitmister in Summerset Now Published by his Son WILLIAM SCLATER Batchelar in Divinity Minister at Collompton in Devon Hab. 2.4 But the just shall live by his Faith Heb. 11.6 But without faith it is unpossible to please God Licensed Entred and Printed according to Order LONDON Printed by J.L. for Christopher Meredith at the sign of the Crane in Pauls Church-yard 1650. To the Right VVorshipfull JOHN BAMPFIELD of Poltimore in the County of Devon Esquire a most eximious and exemplary Worthy of the West a full Paradise of Gods Blessings SIR HAving now by the space of full three weeks of years and more though not without various interruptions had a strong dispute with my thoughts whether under so prevailing a deluge of no less Dogmaticall then practicall Athiesme that hath unawares engulfed this latter age I might safely adventure from my private closet as Noah did the a Gen. 8.8 Dove from the windows of his Arke to let this Posthume volume more ponderous perchance in matter then numerous in pages fly abroad to make a discovery of some asswaging of the waters At length I got the conquest over my dubious resolutions as not utterly despairing but that as with some gladsome embleme it may return with an olive branch of good tidings and acceptation in the Church of God And surely I knew not well on what firmer ground to bottome those hopes of mine then on this if it might but first set footing on that tree which groweth upon your Mount find access and allowance at your Poltimore a place by far more fertile in celestiall graces then ever Mount Olivet abounded in b Ecclus 50.10 fruitfull trees or branches And indeed from whence or whom could I have found a more approved Patron of a scholasticall discourse such as this is then so Honoured a Worthy as your self whose awfull power can protect it and whose scientificall wisdome can aright judg of it I apprehend it not totally improbable that the Author of this Book might be sometime known to you by face at least upon report or by his writings but if not by the last you may then possibly by this one single grape guesse at the fuller vintage of his other labours the maturity of which in the proper season hath yielded absit verbo invidia the wholesome liquor of soul-saving doctrine to Gods people As to this particular Exposition I shall not speake * Autorem commendet opus encomiastically a word onely if the great expectation before-hand as some foyl to a diamond abate not of the value surely then in that grand controversie of justification by faith as also of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and authority of the holy Scriptures that Papall Idoll of works and traditions so much adored by Bellarmine a learned Cardinall indeed but a very sophisticall and prevaricating Champion as Dagon of the Philistims before the Arke of God falls c 1 Sam. 5.3 flat to the ground dishivered into dust and ashes And as a meete preparatory thereto the Text it self is so artificially analysed the scope as if discovered by a sun beame cleared the terms distinctly elucidated and then the Doctrinall observations so genuinely deduced thence as if this single Commentary were the only key to unlock the more deep and abstruse mysteries of the great Apostle whose writings are in many things so d 2 Pet. 3.16 hard to be understood Give leave then I beseech you to adorne the frontispiece hereof with the mention of your name by the authority whereof it cannot but pass into the hands and as I hope also the hearts of the most judicious For if after that Apophthegme of Solomon e Prov. 27.8 oyntment and perfume rejoyce the heart then certes the savour of your f Cant. 1.3 name as a good oyntment powred forth more refresheth the age you live in then the costly g Joh. 12.13 spikenard of that penitent in the Gospell did the house filled with the odour thereof yea it being so eximiously beautified and adorned with h Psal 112.6 righteousness it seems mounted on the wings of honour and carried into your country with renown as if it had borrowed the i Psal 68.13 wings of King Davids Dove in the Psalme covered with silver and her feathers with yellow gold embellished with the richest fairest and most lasting metalls as assuring posterity of an k Psal 112.6 everlasting remembrance And indeed it were injurious to doubt it for as l Albertus novicamp in scopo Biblico pag. 124 ex Cic. 2. offic Albartus and Novicampianus acquaints us Est compendiaria via ad gloriam ut qualis quisque haberi velit talis sit Integrity being the most compendious way to glory your Christian and holy practise enstates you in it having always followed as m Franc. Guicciard Histor Flor. lib. 1 p. 32. vol. 8. Guicciardine reports of Aloisius the Father of Charles the Eight of France magis res ipsas quam rerum vmbras more things themselves then the shadows of things more the n 2 Tim. 3.5 power of godliness then the form alone without it and that too in an irreprehensible sincerity as o Ignat. Epist ad Trallian Ignatius a contemporary with the Apostle commends the Tralliani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to make use of for ostension or oftentation but to enjoy as a stable and an p 1 Pet. 1.4 immarcessible possession your hearts and your hands your affections and your actions being sweetly suited to divine lawes to use the expression of the same q Ignat. Epist ad Philadelph Ancient to his Philadelphians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as strings fitted to a well-tuned harp melodiously warbling harmonious accords insomuch that I may say though not to you whom were I a Chrysostome or a Thucydides of a golden mouth or of a silver lip to represent even in a most magnificent style the most virtuous extractions I should but shew a mirrour of what you are already as not scarcely needing to use instructions to what you should be better yet of you I may in this paper monument tell posterity in the same language that r Seneca sua sor 6. Seneca sometimes spake of that sage Cato that he was and so are you solus maximum vivendi Exemplum as it were alone within your station the greatest patterne and example for men to live by And that whether in your Naturalls or in your Morals or in your Theologicalls in relation to all which your defecated and refined soul doth bene habitare dwellaright

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

at all that never had conflict with infidelity though this be true yet in doubtfulness simply none hath comfort because it is a fruit of infidelity The sense of unbelief is occasionally comfortably and striving against doubting is a sign of faith in this thou hast no comfort that thou doubtest but this is the comfort that thou seest thine unbelief bewailest it and strivest against it Mar. 9.24 Secondly It serves to admonish us to strive against doubtings and to pray with the Disciples Lord help our unbelief Luk. 17.6 The root is bitter out of which it grows the vice most dishonourable to God most discomfortable to our selves unbelief 2. This banes our prayers and makes them return empty from our God Iam. 1.7.3 Breeds wavering in Christian profession and practice vers 8.4 In a word makes all duties flow coldly from us whilest we question Gods power or will to reward them 5. Dishonours the promiser by questioning his ability or readiness to perform what he hath promised And that is it which in the contrary comes next to be treated From the signs of strength in Abrahams faith the Apostle passeth to the effect thereof He gave glory to God by such his believing Giving glory to God We may not so conceive as if any reall access of glory came to God by Abrahams believing he is for gloriousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and no reall addition or diminution comes to his glory from the creatures of himself and in himself he hath all perfection of glory before the worlds were his wisdome and power the truth were in him in the same infinite measure as now by his works he procures not glory but either manifests or communicates it to his Creatures But we are said to give him glory in way either of acknowledgement or publication so Abraham by believing gave glory to God inasmuch as thereby he acknowledged the power and truth of the Promiser The point to be observed is How glorious a thing it is to God firmly to believe and rest upon his word I know not whether by any one Duty God reap more honour then from this of believing His power his truth his goodness his mercy Attributes that the Lord counts most gloririous to himself and desires ratherest to be acknowledged amongst men by believing we acknowledge Yea if there be any other office and duty whereby Gods glory is published and occasionally acknowledged by others from faith it issues Profession Patience Love Mercy or if there be any other virtue by exercise whereof men are excited to glorifie God From Faith they all flow as from their fountain And I marvell not at the Lords so sore indignation against Moses his friend for not sanctifying him by believing read Deut. 32.51 Num. 20.12 and 27.14 and 11.21 22 23. a greater dishonour he could scarcely have done to the majesty of God Faith thinks highly of God Incredulity abaseth him By this we may take occasion to judge of that doctrine of Doubting so much commended by adversaries to Gods people as more honourable unto God then is ours of assurance That we may not seem to wrong them let us understand that Generall faith they allow to be undoubtfull Faith speciall they make the Lutherans dream having no ground at all in the word of God their meaning is that what is in generall taught touching the power and truth of God in fulfilling his promises must and may be believed with undoubtfull faith For our particular to believe that to us he will give Remission of sinnes perseverance and life eternall they teach the performance to be to the ordinary rate of Gods children impossible and groundless the attempt arrogant and presumptuous Hope it we may out of a probable conjecture believe it we may not as out of infallible evidence Hence are those often commendations given to a course holden betwixt doubtfull Hope and slavish Fear in our passage towards Gods kingdome Where First I demand Whether there may not or ought to be speciall Faith of Gods Power my meaning is whether a man be not bound to believe that God can pardon his personall sinnes and give him life eternall and whether the doubting thereof in respect of our Persons be not censurable of unbelief It is truly said Cain sinned more by despairing of Gods mercy and denying his power to forgive his sinne then in embruing his hands in his brothers bloud speciall Faith then there may and ought to be touching Gods power to perform his promise Let us see whether like faith ought not to be concerning Gods truth and Will to perform it 1. Commandment is given to pray for pardon of our own sinnes to pray for perseverance and life eternall and a requisite condition in available prayer to believe not onely that God can but that he will give what we pray for see Mark 11.23 Matth. 21.21 Jam. 1.6 7. How then is it a point of arrogancy to endeavour speciall faith 2. Besides this What dishonour is this to the spirit of God not to believe his testimony given in our hearts Rom. Bern. de Annunciat Ser. 1. Augustin Mannal c. 24. 8.16 shall we say It is of Generalls onely Hear Bernard Si credis peccata tua non posse deleri nisi ab eo cui soli peccâsti hene facis sed adde adhuc ut hoc credas quia per ipsum tibi peccata donantur hoc est Testimonium quod perhibet in corde nostro Spiritus Sanctus dicens Dimissa sunt tibi peccata tua More I add not upon this occasion onely I say If to rest on Gods word be a thing so Honourable to the Promiser to doubt of his promise is to derogate from his glory whether the doubt be of his Power or of his Will of the Generall or for our own Particular Let all Gods children to whom God hath given repentance take notice of their doubtings as things dishonourable to God and derogatory from the glory of his power and truth and mercy What when God proclaimeth pardon even to bloudy sinnes repented Isa 1.18 shall we question whether in mercy he can or will forgive the sins we have forsaken when he hath ratified all his promises in the bloud of his Sonne 2 Cor. 1.20 shall we question whether he mean sooth in promising his children pardon protection perseverance or life eternal God forbid I say not we can at all times free our selves of doubtings onely I advise to take notice of them as of sinnes not of lightest nature detracting so much from the glory of the power or truth or goodness of the promiser It follows now in the Text. And being fully assured or perswaded The strength of Abrahams faith the Apostle hath before declared by removing from him the effects and signes of weakness in believing the same he here shews positively setting down the property and nature of faith in her strength and ascribing it to Abraham In the words are two things 1. The measure of Abrahams perswasion He

pauci post te o domine Iesu ire volunt cum tamen ad te pervenire Nemo sit qui nolit Lord Jesu How few are they that are willing to go after thee when as yet there is no man but desires to come unto thee as knowing that at thy right hand there are pleasures for evermore Et propterea volunt omnes te frui at non ita imitari conregnare cupiunt sed non compati Hence is it that all men would enjoy thee but they like not so well to resemble thee fain they would raign with thee loath they are to suffer with thee Et mox mortem spiritualium optant sibi etiam carnales quorum tamen vitam abhorrent Brethren like rewards require like labours like favours like duties They fail not of Abrahams blessing that follow Abrahams faith and let them never expect his comforts that refuse to resemble his virtues That for the Generall View we now the Words wherein are two things First The duty it self required of us to the end we may share with Abraham in the blessing of justification believing in God Secondly The object thereof God set out here by a periphrasis who raised up Iesus from the dead Sense Sense Believing in God The words thought not delivered in that form yet import the condition required of us to justification and are therefore well rendred according to the sense by some translatours If we believe or so that we believe Some here conceive the Apostle to deliver us the nature of justifying faith and to resolve us that it is rather an affiance or putting trust in God then an assent or giving credit to the truth of his promise The question hath been largely discussed ad vers 3. Whether I remit the Reader We may better hence collect the necessity of putting trust in God for righteousness to justification then a description of the faith that justifieth And that is it the Apostle directly teacheth that to justification is necessary a relying upon God through Christ and putting confidence in him for justification and withall the infallible sequel of justification upon our confidence placed in God for that blessing As touching the nature of faith justifying the Apostle intends not here to teach us yet shall it not be amiss on this occasion to propound some arguments brought for that conclusion as I heard them lately in conference with a friend reverend for learning and piety Mr. J.D. His judgment was that faith justifying was rather an affiance and resting on Christ for righteousness then a perswasion of Gods love in Christ or an assent to the promises of the Gospel His arguments these First Faith that justifieth be it what it will be must needs go before justification it self so doth affiance so not particular faith For it must first be true that God justifieth me before I can believe it and in order of nature there is truth in the proposition before the assent is given to the truth of it Answ The propositions of the Gospel we may conceive to offer themselves to our minde either in terms of the future tense or sub verbis de praesenti or praeterito As thus God will pardon my sins and accept me to his favour for Christ or thus God hath pardoned my sins and doth accept me as righteous in Christ accordingly the assent thereto is either as to a thing that shall be or as to a thing already done In the first obtaining of justification the assent of faith is to the proposition De futuro and that we are sure had actual truth from everlasting concerning all those that shall be heirs of salvation The assent to the proposition de praesenti or praeterito is in order of nature after justification In time for all that they are simul the proposition de futuro is in nature before it so soon as I believe that God will pardon he pardons Before I believe that he hath pardoned he hath pardoned And that I think may suffice to assoyl that doubt so expertly and acutely contrived Besides this they should attend that the affiance they speak of issues out of the perswasion we have of Gods love to us in Christ for who can relye on God for righteousness and salvation that hath not some perswasion that God is a father to him in Christ So that what argument concludes the precedence of confidence to justification concluds much more a precedence of particular assent out of which as out of a fountain that affiance issueth And howsoever it be true that such assent as is spoken of receives strength from our affiance yet from it no otherwise then from other gifts of sanctification namely as from evidences and signes and as I may term them qualifications of our persons and dispositions as it were to entitle us to the Promises or rather to evidence the title we have according to the Covenant unto the merits and benefits of Christ The second argument was as I conceived it on this manner To faith justifying all men are bound To particular perswasion of Gods will to pardon sins all are not bound For God binds no man to believe an untruth there are some of whom it never was nor shall be true that God will pardon their sins as Reprobates Ergó Answ Zanch. de natura Dei lib. 5. c. 2. That which is ground of his Argument I confess I find amongst our Divines more resolutely determined then distinctly explained Their conclusion is that all men even Reprobates are bound to believe that they are in Christ Elected to Salvation These reasons seem to make against it First for that there are and ever have been many to whom the name of Christ or the benefits in him conveyed unto us were never known And Paul seems to say of such Rom. 2.12 as sin without the Law they shall perish without the Law By proportion we may say They that sin without the Gospel shall perish without the Gospel The not giving credit thereto shall not be imputed to their condemnation in as much as it was never revealed unto them By consequence therefore there was no bond upon their conscience to believe it Moreover particular assent riseth from that particular Testimony of Gods spirit with ours Rom. 8.16 Which who can say to be vouchsafed to Reprobates But yield ex abundanti that Reprobates at least in the Church are bound to believe it What then It follows thence that God binds them to believe an untruth Answ An untruth in the thing No untruth to them except by their own default because that howsoever God hath revealed that there are some Reprobates Yet reveals he to no man in this life his own Reprobation And as the rule of our actions is not Gods secret but revealed will so the rule and measure of Faith is not truth secretted but truth revealed St. August Enchirid ad Laurent Augustine sticks not to say that a man may will what is contrary to