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
nations and my self also shall be blessed The premisses these God that hath promised is faithfull and able to give it In respect of the premisses his faith is generall In respect of the conclusion particular as we see In like sort we conceive the faith of every justified man to proceed from generalls to their own particular and to the particular by virtue of the generals Assent they yield to generals but with reference still to particulars For example That which for comfort of conscience cast down by the Law they believe is this particular conclusion My sins are or shall be forgiven me How come they to believe this particular Answ By belief of generals The sins of all that believe in Christ are for Christs sake forgiven according to Gods promises in the Evangelical Covenant therefore my sins are forgiven me since I have received by grace to rest on Christ for the pardon of my sins so is faith justifying Generall in respect of the premisses Particular in respect of the conclusion Their third deduction Faith concurrs to justification not as an instrument but as the formal cause of our righteousness For Abrahams faith was imputed justice c. Bellarm. de justif l. 1. c. 2. Ipsa fides censetur esse justitia Answ Whether whole justice or justice in part They answer justice in part for it is only Initium justitiae according to their conceit The sense then must be this absurdly Faith is counted justice that is the beginning of justice And Abrahams faith must be his justice in part only whereas the Apostle ascribes to Abraham whole justification in respect of his faith or else forgets the state of the question For this Scripture the sense is this Sense Abrahams faith was imputed to righteousness that is set on his score or taken notice of so far that the Lord in respect of it allowed him the esteem of righteousness See supra ad vers 3 4 5. The substance of Doctrine conceived in this verse hath been already handled ad vers 3. Pass we from it therefore to the third member of the Chapter the applying of all that hath been said of Abrahams justification to us VERS 23 24 25. Now it was not written for his sake alone that it was imputed to him But for us also to whom it shall be imputed if we believe on him that raised up Iesus our Lord from the dead Who was delivered for our offences and was raised again for our justification THe passage to this last member we may thus conceive The Apostle supposeth some weakling thus to enquire It is true Theophylact. ad loc quid nostra interest thou hast taught of Abraham that his faith was to him imputed to righteousness But what is that to us Answ It was not written for him only as matter of his glory and priviledg but for us also for our profit and comfort The points of the text are three First The use and comfort arising to us from the records of Abrahams justification Secondly The condition required of us to the end we may share with Abraham in the blessing of justification Thirdly The Reason brought to assure us of like favour in like faith c. for better confirming the comfort unto us It was not written for him only c. but for us also Where first observe we The method of conversing in the histories of the Saints let it still be with reference to our selves and our use They were written for us see Rom. 15.4 Heb. 11. and 12. Their favours for our comfort their chastisements for our terrour their vertues to our patterns their falls for our caution And it is idle to conceit them as encomiasticall narrations of their glory only Gods Spirit intended their records to our benefit A Second generall here observable is That Gods mercifull proceedings with his children are exemplary he justified Abraham believing he shall justifie us also performing like faith He pardoneth Paul repenting his blasphemies and made him a pattern to all that shall believe in him to eternall life 1 Tim. 1.16 He saved Noah from the deluge delivered Lot from the fire of Sodome Peters inference from these particulars is this generall God knows to deliver his out of temptation 2 Pet. 2.9 It is therefore a discomfortable misprision of Gods Children in temptations to conceive Gods favour as the priviledges of some eminent amongst his Saints and their great weakness to study differences betwixt themselves and others in points of necessary comforts For to yield that there were that had their speciall prerogatives in some particulars as Prophets to be taught by dreams and visions and immediate inspirations c. Yet in matter generally necessary for comfort of conscience and eternall salvation what was vouchsafed one may be expected of all 1. The Covenant is made with all without difference with the least as well as with the greatest Ier. 32.40 2. The mediation of Christ available for all 1 Tim. 2.4 of all sorts sexes nations and ranks of men God is he the God of Abraham only nay even of his seed also Christ is he the Mediatour for Apostles only nay even for all that the Lord hath given him out of the world Ioh. 17.9 Their is neither male nor female bond nor free weak nor strong but all are one in Christ Jesus The same blood of Christ redeemed all the same love of God embraced all the same spirit seals all to the day of redemption the impression in some is more evident then in others the image all one wherewith all are stamped and thereby sealed unto the day of redemption The only thing that concerns us is to provide we resemble in our behaviour the Lord we shall finde impartiall in his favours if we be not dissonant in our demeanure and that is the next thing the text leads unto To us it shall be imputed as to Abraham believing as Abraham in him that raised up Iesus from the dead Observ The generall instruction the text affords is this That a man desiring to partake the favours of the Saints must be carefull to resemble the practice of Saints Wouldest thou be justified as Abraham believe as Abraham pardoned as Paul repent as Paul delivered as Lot be righteous as Lot The same God is a like to all in his blessings that are alike to him in their obedience There is a generation of men enviously emulous of the priviledges of Gods Children dissolutely careless of their behaviour Let my soul dye the death of the righteous saith Balaam but the hellish wretch cares not to live the life of the righteous Bernard in Psal qui Habitat Ser. 7. life of the righteous Tantus est pietatis fructus saith Bernard tanta justitiae merces ut ne ab ipsis quidem non desiderari queat impiis injustis I would the conditions might seem as reasonable as the reward is glorious But the complaint of that Father who sees it not fitting the times quam
the will of God He means his secret will and yet in so willing Not sinne For Example A child in the mortall disease of his father may desire the life of his father such desire the event proves contrary to the will of God yet is no sinne because Gods will revealed warrants such desire to us Let us see whether we may not find some semblance in the point of Believing In Hezekiah his sickness Isa 38. the Lord sends Isaiah with that message Thou must die An untruth in the event and according to Gods secret purpose yet can we doubt but Hezekiah therein was bound to give credit to the Prophet Similiter To make full the answer Thus let us conceive Look as Gods promises are propound to be believed of particulars so and no otherwise are we bound to believe them how are they propounded Hypothetically rather then Categorically with limitation rather then Absolutely For Example How am I bound my sinnes shall be forgiven To wit Hypothetically If I believe in Christ and repent my sinnes How to believe I shall be saved To wit Hypothetically if I keep precisely the way that leadeth unto life separate the Hypothesis either in mine understanding or practice I am not bound to believe the Remission of my sinnes nay I am bound not to believe it For there is no mandate in the word that tyes an impenitent sinner so continuing to believe that his sinnes are forgiven nay there is something equivalent to a mandate enjoyning in such case to believe the contrary inasmuch as God hath revealed that he will not be mercifull to such an one as goeth on still in his wickedness The summe is this Reprobates are bound to particular faith Hypothetically Absolutely they are not bound shall we say now their binding to such belief binds them to believe an untruth Nothing less For it is true of every particular If he repent His sinnes shall be forgiven him this is ever true and thus onely are the promises propounded to faith of particulars And it is never true that God will pardon any mans sinnes except he repent and believe the Gospel Thus farre by the way in answer to these Arguments rather wittily couched then soundly concluding the purpose Let us now return to the Apostle and from him learn 1. That Confidence in God for righteousness through Christ is necessary to justification 2. That justification belongs to all relying upon God in Christ for righteousness What should I belong it is the testimony of all the Prophets saith Peter given unto Christ that through his name whosoever believeth in him shall receive remission of sinnes Acts 10.41 and it is Christs own assertion that As Whosoever believeth on the sonne of God hath everlasting life So Whosoever believeth not in him shall never see life but the wrath of God abideth on him See John 3.15 16 18.36 Item 1 John 5.13 Where fitly falls in the question Whether any confidence may be placed in our works or gifts of righteousness for justification and salvation For better conceiving the truth in this kind know we that there is a main odds betwixt these two questions 1. Whether our confidence and settled hope of salvation rise from our works and 2. Whether confidence may be placed in our works The one for my part I yield to them in a sense professing my self herein of Lumbards minde Lumbard l. 3. dist 26. Bonavent ad Loc. Magist that our hope ariseth partly from precedent works though the term of merit I abhor Thus conceive it In hope and confidence we must consider 1. The habit 2. The act or exercise of it The habit is meerly of Gods grace infused the act ariseth in part from presence and view of our obedience Bellarm. de justifil 5. c. 7. The places are pregnant 2 Tim. 4. 1 Ioh. 3.3 And Bellarmines reason is not to be condemned the obtaining of falvation depends chiefly on Gods fidelity but in part also on our works of obedience therefore as hope were not certain if we should do good works and God were not faithfull so neither can it be certain if God be faithfull and we neglect good works And from this doctrine our best Divines are not abhorrent all good works which are done in true faith Zanch. in praecept 1. cap. 13 De Spe. avail to confirm faith of the glory that shall be revealed saith Zanchius Non inficiamur c. We deny not but that by the gifts of God bestowed on us our hope of obtaining the good things to come and of having eternall life is confirmed And it is a truth that Thomas hath his term being mollified Spes dicitur ex operibus provenire quantum ad ipsam rem exspectatam For I demand from what evidence conclude we that we shall be saved but from our obedience In all the discourses tending to confirm our assurance whether of faith or hope see if the minor must not be framed out of presence of inherent righteousness For instance How conclude I that Christ is to me Author of salvation The proposition we have in Paul Christ is Author of salvation to all that obey him Heb. 5.9 The minor my conscience must yield me I obey him else can I not rightly conclude that to me Christ is author of salvation Nullus recte sperat beatitudinem nisi qui deo servivit vel proponit deo servire saith Bonaventure truely The difficulty is onely how our hope respects our obedience whether as a cause of salvation or as an evidence and signe onely of our having title to salvation Lumbard qua supra Thus I think we may truly resolve though obedience be a partiall cause of hope as hath now been said yet it is an evidence rather then in property of speech a cause of salvation And in that sense we may yield to Lumbard his description of Hope mitigating one term onely Hope is a certain expectation of future blessedness arising from Gods grace and works precedent and sine operibus bonis aliquid sperare non spes sed praesumptio dici potest Bern. fol. 31. It is infidelis fiducia saith Bernard cùm videlicet in spe peccamus The other question nearly concerns the place Whether confidence for salvation may be placed in our works Here our Adversaries thus mince it Bellarm. de justific lib. 5. cap. 7. The chiefety of our hope and confidence must be placed in God yet in bonis meritis quae verè talia esse compertum sit fiducia aliqua collocari potest modò superbia caveatur and again sithence hope may be placed in our merits if they be true merits sobriè id fiat handsome cautions and limits put to such a conclusion 1. If they be true merits 2. If it be done without pride and with moderation With such impossible and incompatible Hypotheses what conclusion so absurd but may be holden for true Yield we that Adams fall hath not hurt his posterity by depraving
nature I would easily infer Pelagius his conclusion That by the power of nature it were possible to fulfill the Law But 1. The Hypothesis is improbable there being no true merits of any meer creature 2. Yield there were some works of some men perfect yet so will not the conclusion follow in respect of that frequent intervenience of sins destroying the value of other works saith Hilary truly Spes in misericordia Dei in seculum Hillar ennarr in Psal 51. in seculum seculi est Non enim ipsa illa justitiae opera sufficient ad perfectae Beatitudinis meritum nisi misericordia Dei etiam in hac justitiae voluntate humanarum demutationum motuum vitia non reputet Let us see their other limitation so that pride in such confidence be avoided There is then belike an humble kind of confidence in our own works as if we should say an humble pride There be some saith Bernard Bernard de Quadrages serm 5. that seek life eternal Non in humilitate sed tanquam in fiducia suorum meritorum In his opinion very confidence in our works is a shrewd spice of pride But let us see what that pride is that in such confidence they prescribe to be avoided It is this When a man thinks he hath his merits of himself not of Gods grace In case then a man thankfully acknowledge his good works to proceed from Gods grace it is lawfull to put confidence in them Hear Bernard Bern. in Annunciat Ser. 3. Si quis gratus est si quis devotus si quis solicitus si quis spiritu fervens caveat sibi nè suis fidat meritis nè suis operibus innitatur alioquin nec hujusmodi quidem animum intrat gratia I thank God saith the Pharisee I am not as others to Gods grace he ascribes his righteousness and yet returns emptie of justification To come briefly to the point our conclusion is this No confidence at all for righteousness or salvation ought to be placed in any our works be they never so good or seemingly perfect Our first reason is for that we find the most eminent amongst Gods Saints renouncing all their own works not onely naturall but gracious also and relying themselves onely on Gods mercy in Christ see Psal 143. Phil. 3.9 10. Dan. 9.18 We do not present our supplications before thee for our righteousness but for thy great mercies Shall we say as they he speaks as one conceiving it as a matter of best safety Bellarm. de justif lib. 5. cap. 7. not of necessity What then means that so plentifull and humble confession of sins in the former part of the prayer In any reasonable construction he speaks as a man pressed with conscience of sin so far as that he acknowledgeth confusion to be their onely due portion if mercy succour and relieve him not To this we add these reasons weighty for the purpose howsoever sleightly passed over by Adversaries as 1. That our best works are defiled by our concupiscence Gal. 5.17 2. Are defective and imperfect according to the rule of the Law of God 3. Lose their worth through interruption and the frequent intercurrence of sins of ignorance and weakness would God not too often by some falls almost presumptuous Hereto we adjoyn the consent of Fathers August manual c. 22. Tota spes mea saith Augustine est in monte Domini mei mors ejus meritum meum refugium meum saelus vita resurrectio mea meritum meum miseratio Domini non sum meriti inops quamdiu ille miserationum Dominus non defuerit si misericordiae Domini multae multus ego sum in meritis Shall we say he remits of his right and speaks onely out of humility or as one choosing the sole mercie of God for his safest refuge Hear him in another place Vae etiam laudabili vitae hominum August Confes l. 9. c. 13. si remotâ misericordiâ discutias eam Non est quod jam quaeras quibus meritis speremus bona praesertim cùm audies apud Prophetam Non propter vos Bern. in Cant. Ser. 67 68. sed propter me ego faciam dicit Dominus sufficit ad meritum scire quòd non sufficiant merita Idem Deest gratiae quicquid meritis deputas nolo meritum quod gratiam excludat Horreo quicquid de meo est ut sim meus c. The same Bernard noting the faults that sometimes insinuate themselves into our prayers Bern. de Quadrages Serm. 5. ad calcem in those that are made for eternall life pride sometimes useth to creep upon us Vitam aeternam fortassis aliqui non in humilitate quaerunt sed tanquam in fiducia suorum meritorum Nec hoc dico quin accepta gratia fiduciam donet orandi sed non oportet ut in ea constituat quisquam fiduciam impetrandi Hoc solum conferunt haec praemissa dona ut ab ea misericordia quae tribuit haec sperentur etiam ampliora Sit ergo oratio quae fit pro aeterna vita in omni humilitate praesumens de sola ut dignum est miseratione divina Propter incertitudinem propriae justitiae periculum amittendae aeternae gloriae tutissimum est Bellarm. qua supra fiduciam totam in sola Dei misericordia benignitate reponere Thus rather Propter imperfectionem propriae justitiae periculum amittendae aeternae gloriae necessarium est fiduciam totam in sola Dei misericordia benignitate reponere Let us briefly view the reasons they alledge for their purpose They produce Nehemiah praying remembrance of his good deeds Neh. 13.22 Ezekias also alledging his sincerity Isa 38.3 David promising himself retribution because he had kept Gods wayes Psal 18.20 21. Many the like might have been heaped up but how follows the conclusion Therefore they put confidence in their works Nay see Nehemiah in the same place praying to be spared according to the greatness of Gods mercy think we he puts confidence in his works as true causes of salvation that prayes pardon of his imperfections Thus briefly let us conceive that the Saints of God alledging their righteousness in prayers respect not their works as matter of their confidence see Dan. 9.18 but as inferiour helps of their hope quatenus they are evidences of their being in the Covenant and partakers of the promises That they put confidence in is Gods mercy and truth in his promise the reason of that confidence is their obedience in respect of presence not of efficiency Take one inftance for many Neh. 1.8 the servant of God prayes for restoring the people out of captivity what layes he for ground of his prayer The word that he spake by Moses If they turn unto me I will gather them Now Lord saith Nehemiah we desire to fear thy Name therefore gather us Can any think the holy man alledgeth their fear of God as matter of confidence See how diminutively he
Sitacet Christus quid sibi volunt haec Evangelia quid sibi volunt voces Apostolicae quid cantica Psalmorum quid eloquia Prophetarum in his enim omnibus Christus non tacet S. Augustin In Johan tractat 4. The Scripture Fitly doth Paul consult with Scripture as the only Competent Iudg in-questions of his nature without which if we search for resolution in matters of this quality we run into a Labyrinth The advise that Constantine gave to the fathers in the Nicene Councell should have place with us sumamus ex dictis divini spiritûs explicationes quaestionum Mark his reason Evangelici enim Thedoret Hist lib. 1. cap. 7. Apostolici liâ—ri nec non Antiquorum Prophetarum oracula planè instruunt nos sensu Numinis And truth is howsoever in matters of Morality there be to be found some good directious in nature yet in this and like matters touching reconciliation with God and means of justification before him how utterly not only blind but opposite to what truth teacheth is nature yea it may not be denied that the Fathers them selves have some of them too naturall conceits in this business and if my judgment and observation in their writings be any thing as it is not much the attentive Reader shall finde much of the popish plot of justification to be framed out of the errours and misprisions of some Ancients here therefore especially let it have place that the Prophet adviseth to the Law and to the Testimony Isai 8.20 See we now the sentence of this Judg What saith the Scripture This Abraham believed God and it was imputed to him for righteousness In which sentence we have two particulars observable First Abrahams act with the object he believed God Secondly The fruit or benefit thereof It was counted to him for righteousness Touching the first Abrahams act he believed God Let us here a little largely enquire what is the nature of justifying faith so much the rather The nature of justifying faith explained because the controversie is famous betwixt us and our adversaries Concerning it two questions shall be handled First whether it be an assent to the promise Or an Affiance rather and trusting in the promise Or in plainer terms whether this to believe in this question signifie to give Credence to God speaking or else to put confidence in God The opinions both of them have great Authors both Popish and Protestant For our better understanding it shall not be amiss to fetch the consideration somewhat higher even from the generall notion of these two habits as they are conceived by Philosophers and others according to reason Faith therefore or beliefe hath this generall description It is an habit of the understanding inclining us to a firm and undoubtfull assent to something as truth for the authority and credit of the speaker or witness I call it first an habit of the understanding because the proper object thereof is truth and the act thereof an assent to truth or a perswasion and acknowledgment of the truth propounded The difference stands partly in the measure of assenting partly in the cause moving to assent for as touching absolute doubtfulness when the minde hangs in aequilibrio giving no assent either way it s quite opposite to the nature of faith Now the assent of the minde hath three degrees The first is when the minde hath some though weak inclination and hath a propension to assent to a thing propounded perhaps moved by some slight sign or by apprehension of possible truth some call this suspition more fitly perhaps conjecture The Second is when the assent is more stable and resolute yet not without fear that the contrary may be true this called opinion The Third and highest is a perfect and peremptory acknowledgment that the thing propounded is of infallible and certain truth of this last sort is the assent that faith yields Now this certain and perfect assent is of four sorts according to a fourfold means swaying the minde The first is that which is caused by sense as when the minde acknowledgeth a thing for truth because it hath received perfect intelligence from the sight hearing c. or other senses not hindered or deceived The second is that which is caused out of the clear light and evidence of the thing without arguments of any kinde to perswade it as in principles clear of themselves and that need no demonstration or evidence but their own light to convince as that omne totum majus est suâ parte The third is that which is caused by certain discourse and demonstrative arguments which they call science The last is that which is procured by the authority and credit of him that propounds a thing to be received for truth which authority being without exception breeds perswasion as firm as any can be raised by argument sense or if there be any other means more forcible with the minde to perswade And of this last sort is faith Now Fiducia confidence or affiance is that habit or act of the will whereby we hopefully repose our selves upon the power truth and goodness of the promiser for receiving of some good thing promised It differs from belief 1. In the proper seat belief being in the understanding affiance in the will 2. In the object which it s carried unto which is bonum not verum 3. As the effect from the cause this reposing of our selves on arising from a perswasion of the power truth goodness of him we trust in And of the general notion of these two qualities thus far Their difference we shall better yet see if we consider the divers phrases of speech wherein the Scripture expresseth their actions fittingly to that usuall distinction received from Austin putting difference betwixt these two acts of S. Aug. Trict. in Ioh. 29. and Serm. 61 de verb. Domini Credere deo Credere in deum The first being the act of beliefe properly so called the other expressing the act of that other habit which we call fiduciam To apply this Praemissa to the purpose the question is of whether sort that faith which we call justifying is whether a giving credit to God promising us remission of sins in Christ or a relying on his mercy and the merits of Christ for pardon of sins and life everlasting The severall opinions shall be propounded and examined that the truth may the better appear Papists well nigh all that I have seen Resolve of the former and thus determine Bellarm. de Iustif lib. 1. cap 5. 9. See Kemnit Exam. lib. 1. cap. de Fide justific That Faith justifying is no such Affiance or Confidence in Gods mercy as Protestants teach but a general assent to all things contained in the Word of God and a perswasion of their Truth Of our own Divines some not of lowest rank judg that it is meerly an assent to the truth of the Gospell or Evangelicall promise made to us in Christ And they
against unbelieving ungodly ones is yet so exceeding ready to forgive even the ungodly believing in him so that we may say as David every one to his own soul faith once received Psal 43.5 Why art thou so cast down O my soul and why art thou so disquieted within me Trust in God and thou shalt find him full of mercy and compassion exceeding ready to forgive the sins that he hath enabled thee to repent Hast thou sinned in seculo saith Bernard Bernard in die Pet. Pauli Serm. 30. Not more then Paul In religion and state of grace Not more then Peter and yet they obtained mercy and as Paul speaks It is for ever a * 2. Tim. 1.16 Beza Piscator pattern of Gods pardoning mercy to all such as shall hereafter believe in him to everlasting life Neither impieties in seculo nor infirmities in grace are imputed to such as believe in him for behold he justifies the ungodly believing in him that though all sins be damnable in their own nature yet may it be said in a sense The onely damning sin is infidelity insomuch as if infidelity were not no sin should be imputed to condemnation But thus far of the first argument against justification by Works drawn from the example of Abraham The rest of this Verse hath been already explained ad vers 3. VERS 6 7 8. 6. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works 7. Saying Blessed are they whose iniquities are forgiven and whose sins are covered 8. Blessed is the man to whom the Lord will not impute sinne TO the example of Abraham taken from Moses is adjoyned the testimony of David amongst the Prophets And Theodorets reason of the choice is not to be contemned for Abraham lived before the Law and now he shews that David who lived under the Law gave Testimony to Faith The rendring differs Beza Piscator David describeth the blessedness of that man others had rather thus David saith Blessedness to be that mans unto whom c. In the issue is no great odds The summe of the argument is this If David say That blessednesse is that mans to whom the Lord imputeth righteousness without works Then is no man justified by works But David saith Blessedness is that mans to whom the Lord imputeth righteousness without works Ergò No man is justified by works The minor hath its proof ver 6 7 8. borrowed from Psalme 32. But may some say How follows the Proposition that if a man be blessed that hath righteousness without works imputed to him then no man is justified by works Answ Thus as I conceive prescribing to no man If blessedness be onely that mans that hath righteousness without works imputed then justification cannot be by works Inasmuch as blessedness is his onely that is justified justification being a part of blessedness If any Justiciary shall object That the exclusive particle onely is not extant in the Apostle and that though he be blessed that hath righteousness imputed without works yet may he be blessed also that hath righteousness purchased by works Let this suffice him for answer That there is one onely way of all mens justification for else how follows Pauls argument Abraham was not justified by Works but by Faith Ergò No other man After this conceit a man might mannerly deny the Apostles consequence and tell him that though Abraham were justified by Faith yet another man may be iustified by Works Now to make way to the particulars observable in this sixth verse It may be said that the words are no where extant in David and how then saith the Apostle that David saith The man is blessed to whom righteousness without works is imputed David indeed saith that he is blessed that hath not his sins imputed no where that righteousness without works is imputed Answ Though the words be no where extant in David yet the sense is and though he speak not in expresse words yet he speaks it in effect inasmuch as by iust and necessary consequence it may be deduced for he that saith A man is blessed that hath not his sins imputed saith in effect that he is blessed that hath righteousness without works imputed Observ Whence observe we that Gods Spirit in Scripture speaks as well what he implyeth as what he expresseth as well what by consequence is deduced as what in summe of words he uttereth Instances are frequent Iam. 4.5 Saith the Scripture in vain the spirit that dwelleth in us lusteth it after envy Now where finde we those words in all the Scripture By deduction we have them Num. 11.29 in express terms we no where finde them yet saith Iames the Scripture saith so Luk. 1.73 74. God sware to Abraham that we should be delivered out of the hands of our enemies that we might serve him without fear where finde we such an oath extant for words In no Scripture yet when God sware he would bless him Gen. 22.18 and that in his seed all nations should be blessed He sware in effect we should be delivered from our enemies and serve him without fear inasmuch as this blessedness stands in being delivered from our enemies and it s no small part thereof to serve God in holiness The Observation is of speciall use for maintaining the fulness of the Scripture and for helping us in sundry controversies Say Papists and Anabaptists where have we it taught that infants should be baptized in all the Scripture Answ Not in express terms but by just consequence we have it From the generall Mat. 28.19 From pâ—rity Gen. 17.12 From principles Act. 2.39 Where finde we that Christs Righteousness is imputed to us for justification saith Bellarmine Answ Bellarm. de justific l. 2. and lib. 1 cap. 16. In express terms we finde it not but virtually and by just consequence we have it 2 Cor. 5.21 In the equivalent we have it Rom. 5.17 18 19. The adversaries saith Bellarmine are wont to boast much of the express word of God and to reduce all their opinions to this one head But in the case of justification by faith only that help fails them For they were never yet able to shew in the Scripture that particle only where they intreate of justifiing faith Answ But we are taught that if we have it by consequence from the Scripture we have it in the Scripture The Scripture propounding but two means only of justification Faith and Works and denying all justifying vertue to works affords it us not the conclusion by consequence We are justified by faith only see Rom. 3.18 Again have we it not in the equivalent Gal. 2.16 Knowing that a man is not justified by the works of the Law but by the faith of Iesus Christ as much as if he had said by faith only In a word where we have the generall we have the particulars where principles and causes the effects where one equall there also the other By
to the course of the Covenant Now the defect of the verb is diversly supplyed Cajetan some thus adimplenda fuit others thus contingit or contigit and these by the promise understand the thing promised I would rather thus facta est as Gal. 3.16 By the Law That is works or righteousness of the law but of what law that given in Sinai or that of nature Paraeus Answ Vnderstand either or both and that some think is intimated by abscence of the article as a condition or a means we shall anon resolve I have now propounded the severall judgments of Interpreters touching the sence Whether shall we resolve of for my own part I will peremptorily prescribe to no man My judgment only I will propound The conclusion I think is this That justification belongs to believers all and only in respect not of works but of faith The Reasons proving it is taken partly from the form or manner of conveiance in the promise partly from parity In this form If the promise of inheritance to Abraham and his seed was to be accomplished not by legall obedience but by righteousness of faith then it followes that we are justified by faith and not by works But the promise of the inheritance to Abraham was to be accomplished not by the law but by the righteousness of faith Ergo. The consequence of the proposition hath this ground because that justification must be by such means as the inheritance may be obtained and that is obtained so as it is promised it is promised to be obtained by the righteousness of faith as a mean or disposition thereto tending Ergo. Justification is by faith and not by the law Hitherto the Connexion The particulars of this verse are these First The ground of Abrahams and our title to the blessing and that is the promise Secondly The matter of the promise To be the heir of the world Thirdly The means whereby we partake the promise set out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by the law but by the righteousness of faith Observ Out of the first this is the collection That the title we have to the blessings of God that concerne life and godliness is the promise of God And our whole claim to them is sub titulo promissionis compare Gal 3.18 For this cause I think it is that the blessings of God which we partake are so often called promises and the Children of God the heires of the promise see Heb. 9.12 17. and 10.36 because by virtue of the promise accrewes our claim title and possession of the blessing Hence Peter Act. 2.39 reasons for the blessing and seal thereof in respect of the humbled Iews the promises are made to you and to your seed And to assure us of enjoying them Gods Spirit usually sends us to consideration of the Lords fidelity 1 Cor. 1.9 and 10 13. 1 Thess 5.24 2 Thess 3.3 Heb. 10.23 c. And it is not to be omitted that Budaeus observes that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a promise meerly voluntary and gratuitous without respect to any worth in the party to whom it is made In which respect it seems to be opposed to the law Gal. 3.18 From whence it well follows in Pauls Divinity that it is not founded on the worth of any our works Gal. 3.18 neither may we claim them as due to us for the merit of our obedience And howsoever obedience be required as a qualification of our persons to make us capable thereof yet the cause moving God to bestow them is not our righteousness but Gods promise Memorable is that caveat Moses gives to Israel being now at the skirts of Canaan say not in thy heart c. for my righteousness Deut. 9.4.5 the Lord hath brought me in to possesse this land c. Not for thy righteousness or for the uprightness of thy heart doest thou go in but for the wickedness of these nations c. and that the Lord may porform the word Which the Lord sware unto thy fathers Abraham Isaac and Iacob his reason is vers 16. Thou art a stiff-necked people which self-reason hath place in us all whatever our righteousness be by grace Rebellion alas Rom. 7.23 how much is still in our nature Hence it is that the Saints of God in their prayers to God usually acknowledg their own unworthiness and the blessings they crave and lay claim to they claim by promise read Neh. 1.8 9. And if ever we read in any of them allegation of righteousness as Isai 38.3 It is not intended as cause of the blessing but as a disposition in the person fitting it to receive the blessings made ours by promise In the next place consider we the matter of the promise That he should be the heir of the world The Heir that is saith Mr. Beza out of Vlpian Lord or owner agreeably to that Gal. 4.1 Howbeit something else is withall signified that this possession descends upon him freely as an inheritance not as by way of purchase Of the world That is say some of believers of all nations whereof supra say others of the Kingdome of Heaven others of whole heaven and earth and all the creatures therein with whatsoever heaven or earth can afford to make him blessed in token and pledg whereof Canaan was given him by promise as being the most fertile and pleasant part of the world and withall a type of Heaven and as Heb. 4 and 12. the rest pleasantness and glory thereof This I think the best interpretation for reasons above assigned Observ Whereout observe we That by covenant and promise Gods Children have title to the whole world All things are yours saith the Apostle whether Paul or Cephas or the world c. or things present or things to come all are yours 1 Cor. 3.21 22. And again godliness hath promise of the life that now is and of that which is to come And if any shall say that in experience we see Gods Children none of the greatest sharers in the things of this life Answ The lack of use hinders not our title and property in them The heir is Lord of all in title though in this nonage he differs nothing from a servant Gal. 4.1.2 That little they enjoy they enjoy comfortably as their own without usurpation Tit. 1.15 1 Tim. 4.4 5. 3. A recompence they have in graces equivalent here Mar. 10.29 30. by an happy commutation 4. And in the life to come full fruition of that happiness which passeth all the felicity earth can afford unto them 5. Besides there is in the best something that turns many of these earthly blessings into poyson as Agur intimates Prov. 30.8 9. And experience daily teacheth In that case therefore if the Lord keep us short to prevent our mischief shall we say his promises is not made good 6. Finally our wants in this kinde are usually chastisements of particular disobedience c. From whence followes as a just consectary this
inasmuch as no man can ever be assured that he hath fatisfied the Law nor indeed can by works fulfill it But the other Expositions seem more pertinent let us view them Faith is vain That is say some frustrate and fruitless though how they explain not perhaps they thus conceive it If they onely which fulfill the Law be heirs then faith is fruitless and can never attain the inheritance promised inasmuch as no man is able to fulfill the Law But I take it the Apostle hath eye rather to the prescription of faith on Gods part then to the fruit on ours So that the sense is this If they which seek the inheritance by the Law do by the Law obtain it needlesly and vainly was faith prescribed to be the means of inheritance To discern the consequence of this argument view we whereupon the necessity of substituting faith instead of works grew The Lord had made a covenant of life with man upon condition of fulfilling the Law so that if he kept the Law and continued in obedience thereof he should live see Rom. 10.5 Lev. 18.5 Man falling through disobedience lost the benefit of that Covenant and withall propagated to posterity a nature so not onely impotent to fulfill the Law but vitiously inclined to the breach thereof that there was no hope of salvation by the Law Howbeit the Lord out of his love to mankind and loath that the whole posterity should perish in his rich mercy was pleased to enter a new covenant of life and salvation establishing another means for our happiness which was faith of the Messiah by which through grace performed we might from Christ receive a better and more firm title to the inheritance This was one reason why faith was prescribed as is intimated Rom. 8. and Gal. 3. Now how needless had this been if by the Law we might inherit salvation To what end go we by faith out of our selves to seek righteousness and salvation in Christ if by the Law performed by our selves we might have obtained it The Consequence therefore we see to be firm Let us now consider what out of this argument may be collected viz. Observ The Doctrine of salvation by works frustrates faith and chargeth on God the crime of folly in ordeining it to be the onely mean of inheritance Much to this purpose speaks the Apostle Gal. 3 c. If righteousness be by the Law then Christ died in vain it had been needless for the Lord to send his Son to die for our sins thereby to procure unto us justification if by the Law we might have obtained the blessing and Rom. 8.3 he makes this his reason why the Lord sent his Son in the similitude of sinfull flesh because it was impossible for the Law weakned by the flesh to give us righteousness Whereto what say our adversaries Forsooth their old distinctions they obtrude for answer Works are of two sorts some done by strength of naturall free-will some by grace and faith works of naturall free-will indeed frustrate faith and grace and Christs death not so works done by grace in faith yea the Apostles consequence Gal. 3. is very firm if by them we will exclude works done through grace For it followes not that if we be justified by works following faith that then Christ dyed in vain Bellarm. de justif lib. 1. cap. 19. nay if Christ had not dyed we could not have been justified by faith or works issuing therefrom It being Gods grace in Christ that hath made our works so virtuous Answ Where first we desire to know for our learning where in all the Scripture we may finde that Christs death or our faith gives to our works justifying or saving virtue That our services are acceptable to God by Iesus Christ that our works done in faith are pleasing to him though in great weakness performed we finde that they are of value to countervail our sins or to purchase Heaven we finde not nay the contrary we finde in sundry Scriptures taught us 2. Yea the purgation of our sins we know Christ made by himself Heb. 1.3 and the way into the holy of holies to be opened by his flesh never by our righteousness Heb. 10.19 20. 3. Let the Reader observe how cleanly a gull they would put upon us in this distinction of works done by grace and those done by power of naturall free will For in these works of grace free-will is according to their principles the predominant 4. Doth the Law of God in any place allow us justification by works imperfect though done in grace search and see whether it damne not to hell the least blemises cleaving to our works and require not only that the principall manner and end be regular but that in every respect they be pure and free from blemish All which considered return us our conclusion firm and undoubtfull notwithstanding these cavills of popish Iustitiaries In our passage let us take notice of the intolerable pride of our merit-mongers chusing rather to robbe God of the glory of his wisdome then in humility to acknowledg the imperfection of their own obedience How much better were it with holy Iob 4â— 6 to abhor our selves in dust and ashes then thus to nullifie the wisdome of God in frustrating his prescripts hath God appointed faith the sole mean of inheritance and shall we by works seek to inherit the blessing I say not much but sure Gal. 4.30 if Ishmael may not be heir with the Son of promise no more shall Workres with believers The second inconvenience follows to be scanned The promise by this means becomes ineffectuall How if any demand Answ Because the inheritance promised shall never by this means be obtained For hangs it on condition of fulfilling the law And must those that desire to inherit by legall obedience obtain salvation Who then can be saved Seeing no man is able by any measure of grace in this life given to fill up the measure of legall righteousness This saving the judgment of more Learned I take to be the ground of the consequence the rather for the reasons objoyned Hence the inference is fluent That who so teacheth us to seek salvation by works frustrates Gods promise and deprives us of salvation Not but that good works are necessary but as duties not as merits for thankfulness not for righteousness as the way to the kingdome not as causes of salvation the son of the bondwoman shall not be heir with the son of the freewoman Gal. 4.30 That is by Pauls intention not legall workers with Evangelicall believers Gal. 3.9 As many as are of the works of the law are under the curse so far is it that they should have any title to the blessing Such mischiefs bring pharisaicall Iustitiaries upon their sectaries Hear the Reasons They bind us by this means to a condition and means of Salvation impossible not onely to Nature but to Grace according to that portion God is pleased in this life to
carriage He that takes not up his Crosse and follows me is not worthy of me saith our Saviour Matth. 10.38 Crux Christi facilis est nudum post Christum ire ludus est jocus est Christs crosse is easie to follow Christ stript of all helps of this life it is a matter of sport Hieron advers Pelag. lib. 2. a very play-game Thus S. Hierome Ironically His answer is this It is certain they are called light not simply but in comparison to the yoke of the Jews something he aimed at Thus we answer The Commandments of God must be two wayes considered 1. As propounded in the rigorous terms of the Law so the yoke is importable 2. As tempered to our weakness in the Gospel so comparatively light In respect 1. of the assister Gods Spirit 2. of the accepter that is content to approve endeavours Aug. Retract lib. 1. cap. 19. and to pardon omissions Augustine Omnia mandata facta deputantur quando quicquid non fit ignoscitur Object Instances we have many of such as have kept the Law as of Zachary David Job c. to whom the Scripture gives the title of Just men Answ Just they are called because absque vitio free from notorious crimes non quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 void of all sin even infirmities Hierome 2. Not simply just but in comparison to others of their times August de pecc mer. remiss l. 2. c. 12 Ex hominum qui sunt in terra comparatione laudatur Augustine 3. Just in respect of their endeavour for Zacharies foul incredulity is recorded and chastened so is Davids adultery and murther and Jobs defects in that grace wherein he was the greatest mirrour Object May do more then is commanded as sell his possessions and give them to the poore Answ Duties enjoyned are of two sorts 1. Some generally and perpetually binding 2. Some duties in casu as leaving goods life c. for Christs sake which though till God call to performance they are not necessary to be done yet stand they in force upon the conscience by Gods precept Quod ad praeparationem animi and in case the Lord call to actuall forsaking of goods or life it is so a duty that the omission thereof makes culpable of damnation Matth. 10.37 Object Impossibilia non ligant No man is bound to an impossibility yea it were not onely vain to propound impossible precepts but tyrannicall in God the Lawgiver to exact obedience Answ Man is to be considered 1. In pure nature 2. In impure nature 3. In nature purified 4. In nature glorified In nature pure before the fall they were possible In nature glorified they shall be possible In nature merely impure merely impossible In nature purified partly possible In perfection impossible Inst Then they bind not Answ It follows not God made man righteous at the first Eccles. 7.29 and hath not lost his right of exacting because we are wilfully disabled to performance In a word they are impossible not per se but ex accidenti Inst However yet vainly enjoyned Answ Nor that saith Augustine August de pec mer. remiss lib. 2. c. 16. In contemptorum damnatione facit Deus quod justum est in proficientium mundatione quod bonum est and the Apostle sets down uses sufficient as 1. To acquaint us with sin Rom. 3.20 2. To drive us to Christ Gal. 3.24 in whom God hath provided a remedie for our imperfections Legatur Bernardus Ser. 2. in vigil Nat. Dom. fol. 11. A Propterea mandata sua Object He that is born of God sins not 1. Iohn 3.9 Answ And yet saith the same Apostle If we say we have no sin there is no truth in us 1. Ioh. 1.8.10 Bern. serm 1. in Septuag Bernard thus interprets He sins not that is non permanet in peccato he lies not impenitently in his sin 2. Or thus tantundem est ac si non peccet pro eo scilicet quòd non imputatur peccatum 3. Augustine thus We are all after regeneration August de pecc mer. remiss lib. 2. c. 7 8. in part the children of the world though in part also we be the sonnes of God and though per quod filii Dei sumus per hoc non possumus peccare yet per hoc quod adhuc filii seculi sumus per hoc peccare adhuc possumus Other Expositions there are many the fittest these He sins not nor can sinne 1. Namely unto death 1. Joh. 5.18 2. Not with full or whole consent Rom. 7.15 Gal. 5.17 3. Not customarily practising known sins or in the Apostles phrase not walking after the flesh Rom. 8.1 The summe of all is this That in respect of frailtie of flesh and small measure of grace in this life given the righteousness of the Law is impossible the transgression of the law inevitable Vse Let us now see a little how we may use this conclusion to our profit and first I cannot here but take notice of that pride and arrogancy of our vulgar people then whom though none be more licentious in life yet none that arrogate to themselves greater purity or perfection of righteousness And howsoever they scoff at the very endeavour of purity in others though with never so feeling acknowledgement of imperfections yet who hath not heard that proud profession from their mouthes They can love God above all their neighbour as themselves To whom if our Saviour should propound like triall as to him in the Gospel that made like proud profession I doubt not but they should discover as much hypocrisie Our Saviour lighting on such a braggard that had from his youth up kept the Commandments to make him see his pride and hypocrisie propounds him not as Papists say A counsell of Perfection but a precept of triall Thou professest to love God above all and thy neighbour as thy self If that be so sell all that thou hast and give to the poore thou shalt have reward in heaven That precept to such a measure of love as was professed was not harsh But He goes away sorrowing saith the Text and thereby bewrayes his proud dissembling Let the triall be far more reasonable unto our people Leave but profane pastimes unlawfull profits for his sake you love so well this speech is as harsh to our proud dissembling self-loving people To us all Let me say as Paul Gal. 4.21 You that will needs be under the law for justification do ye not hear the law you look for righteousness by the law it causeth transgression for salvation it causeth wrath And is it not strange men acquainted with Scriptures should cleave so close to the justification of the Law I had once to deal with a Papist in this question and that of merit Mentior if he professed not that except he thought he could merit righteousness and salvation by his works he would never do any good work Miserable man are there not motives strong enough 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
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
speaks of it it is rather a desire to fear then actuall fearing and therefore needs mercy to accept it hath no merit to procure so great a blessing from God August de verb. Apost Ser. 16. To like purpose Augustine In his quae jam habemus landemus Deum largitorem in his quae nondum habemus tenemus debitorem Debitor enim factus est non aliquid à nobis accipiendo sed quod ei placuit promittendo Illo ergò modo possumus exigere Dominum nostrum ut dicamus Redde quod promifisti quia fecimus quod jussisti hoc tu fecisti quia laborantes juvisti Their second argument because our works are vera salutis causa we may put confidence in any true cause which is known fit to bring us to the end wished and hoped for such are our works Ergo. To this argument the answers are divers amongst our Divines The Apologie of the Augustane confession seems not to deny that there is some virtue in the works of the faithfull procuring unto us eternall life But that virtue they imagine to be extrinsecall issuing from the merit of Christ imputed to us whereby it comes to pass that the blemishes of our obedience are covered and our works presented as pure and without spot before God And sundry others eminent in the Church of God think it no heresie to say that our good works tincta sanguine Christi make us worthy of eternal life In which and many the like speeches I must needs profesâ—e I see nothing derogatory to the glory of Gods grace or Christs Mediation nor worthy the tragicall exclamations of many if they be duely considered Our Sacrifices saith Peter are acceptable to God through Jesus Christ 1. Pet. 2.5 See Reynolds contra Hart. cap. 8. pure and clean saith Malachy though not by inherence yet by acceptation and by that tincture they receive from Christs bloud and intercession Rev. 8. But will it not hence follow that they are true causes of salvation Answ In no wise as Papists conceive it namely that ex propria dignitate and because they satisfie the Law of God such dignity we acknowledge none inherent in them nor such perfection as satisfies the Law The worth they have is from their die and tincture in Christs bloud and that is it alone that makes them capable of reward so that the term of our confidence is Christs bloud not our works into which the whole causality as I may term it of salvation in respect of us is to be resolved Others there are that choose simply and without distinction to deny the assumption least peradventure the proud heart of man should swell with opinion of its own conferring any thing to its own salvation They are via regni saith Bernard non causa regnandi Causes if ye will sine quibus non necessary antecedents to salvation no virtuall efficients or procurers thereof unto us most truly and fitliest to the Popish opinion according whereto they are made so exactly answerable to the justice of the Law that they need no mercy to cover their defects no imputation of Christs merits to hide their blemishes from Gods justice yea have a worth in them proportionall to the transcendent weight of glorie The Apostle otherwise Rom. 8.18 The sufferings of this life are not worthy of the glory that shall be revealed Non si unus omnes sustineat saith Bernard Totis licèt animae Bern. de Annun Ser. 1. Euseb Emess Hom l. 3. ad Monach corporis laboribus desudemus totis licèt obedientiae viribus exerceamur nihil tamen condignum merito pro coelestibus bonis compensare offerre valebimus saith Eusebius Emissenus We conclude therefore That no confidence may be placed in our works of righteousness The whole must relie upon the mercy and truth of the promiser and on his Christ in whom the promises have their accomplishment 2. Cor. 1.20 And of the dutie and object thereof thus far His Periphrasis followeth Sense Who raised up Jesus our Lord from the dead For the sense of the words It may be enquired how the resurrection of Christ is ascribed to the Father whereas it is said The Sonne hath power to lay down his life and to take it up again Joh. 2.19 and 10.18 Answ The answer rests in that old rule of Augustine The externall works of the Trinity are undivided in them all the whole three persons work joyntly in regard that the same divine virtue is equally residing in all If it be yet demanded why most usually the resurrection of Christ is assigned to the Father Answ Thus we may conceive that Christ in state of humiliation emptyed himself Phil. 2.7 Not as loving his glory but as forbearing for the time the ordinary manifestation of his Divine power inasmuch that howsoever there was no work of the father wherein he did not equally communicate quod ad substantiam operis yet so little shew thereof was there in the infirmity of his flesh that they might seem to be wholly from the father without any concurrence of Christ incarnate Again It may be demanded What the reason is that the Apostle singles out this effect of raising Christ from the dead to describe the father by Answ Some think to maintain the proportion betwixt the faith of Abraham and the faith of his seed that as he respected the power of God raising the dead in like sort should ours This is somewhat but if I be not deceived there is some farther aym of the Apostle he speaks methinks as if he thought there were some speciall reason and ground for confidence in God for justification in this act of God raising Jesus from the dead And weigh it well we shall finde there is scace any thing more fit to stablish faith in perswasion of justification then this For when the Lord losed the sorrowes of death and delivered our surety from bond age thereunto doth he not give evidence that his justice is fully satisfied for our sins he fully reconciled unto us Had not our surety Christ Jesus paid the utmost farthing due for our sins he had yet continued under the dominion of death the wages of our sins Hence saith Peter 1 Pet. 1.3 that the Lord hath begotten us to a lively hope by the resurrection of Christ from the dead there being no greater or more effectuall means to perswade us of pardon of sins reconciliation with God acceptation to life eternal then that Christ our surety and undertaker is risen from the dead There is a kinde of wisdome and prudence in believing the Apostle seems here to give us an hint for the nature and use of it thus conceives it It is when a man fits the consideration of the attributes and actions of God to the particulars most necessary and fit for faith to respect according to severall occasions as here The Apostle prescribing confidence in God for justification fits us with a description of him by
him Hear the Apostle assuring us that for our sins not for his own he was delivered even for the sins of all that believe in his name Act. 10. For us he was born our sins he bear the chastisement of our peace was laid upon him It is no blasphemy to say he is more ours then his own our benefit we are fure more by him then his own by himself saith Bernard Bern. in Epiphan Ser. 1. Vtamur nostro in nostram utilitatem If we lack what to give for our sins we have Christs body to give it is of ours and it is ours And as Bernard so may every believer say De Te Domine suppleo quod minus habeâ— in me And of the first member the cause meritorious of our justification thus far Proceed we to the Second containing the evidence of the value that was in his humiliation for righteousness to wit his resurrection from death amplified by the end thereof our justification And was vaised for our Iustification How for our justification To work it say some to apply it say others to preserve us in it saith a third To declare and assure us of it say the most Iudicious It is good advise a Learned Interpreter here gives Not auxiously to dispute or enquire how the Apostle distinguisheth the effects of Christs Death and Resurrection ascribing to his death the expiation of sins to his resurrection our justification Touching the thing I will not be inquisitive but of the sense it will not be amise a little to enquire The first exposition is commonly received amongst our adversaries and thus they explain themselves Bellarm de Iustific l. 2. c. 6. Justification they here understand our internall renovation and regeneration by which we walk in newness of life and that they ascribe to Christs resurrection not as to a cause meritorious for Christ by his Resurrection merited nothing being then extra statum merendi How then say some As causa exemplaris Thomas par 3a quest 56. Art 2. Bellarm. quâ suprâ Cajetane ad loc quatenus he hath given us therein a forme of rising in our souls to newness of life as he in his flesh rose to the life of glory Say others His resurrection avails to our justification rather as an occasion and help or motive to faith for had he not risen from the dead who would have believed in him as Author of life These interpretations both of them contain truthes It is true that Christs Resurrection is a pattern for us to follow Rom. 6. True also that it is an enducement to believe in him as able to save us but impertinent to this place For 1. In what Scripture finde they Renovation to be called Justification And 2. The Apostle is not yet come to treate the point of sanctification And 3. How fits the Reason to the Apostles conclusion Faith shall be imputed to us for righteousness for Christ rose to give us a pattern of rising to new life dissolutae scopae To apply it â—rsin Kemnitius and to confer it upon us say others For it behoved the Mediator not only to merit but also to confer what he had merited upon us that also is a truth but these in explaining themselves make his resurrection availeable only as a cause sine quâ non to our justification except he had risen he could not have conferred his benesits upon us To preserve it unto us saith a third some such thing we finde after a sort ascribed to Christs Resurrection Rom. 8.34 But if we attend the place to his Resurrection it is assigned remotely our continuance in grace following rather from his session at his Fathers right hand and his intercession there made for us The last I rathest rest in conceiving Christs resurrection to avail to our justification as an evidence assuring us of it rather then as a cause in any sort procuring it unto us By raising Christ from the dead God the Father shewed that he accepted the obedience Keumit part 1. de Justificat Uâ—sin and satisfaction of his Son Christ for our reconciliation and atonement Christ was thrust into such a prison as out of which he could never have come forth except he had paid the utmost farthing The least sin unsatisfied had for ever detained him under the dominion of death but God raised him Ergo He hath satisfied or thus you may conceive it As when Christ our surety was condemned we in him and together with him were condemned So when he was discharged we in him and together with him received our discharge from the guilt and punishment of sin So that the point we have here is this That Christs Resurrection is to us a pledge of our Justification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amen FINIS Texts of Scripture explained in this Commentary GEn. 17.17 p. 155.156 Levit. 18.5 compared with Rom. 10.5 p. 106 107 112 113. Num. 23.10 P. 170. Nehem. 1.8 p. 180. Nehem. 13.22 p. 179.180 Psal 2.7 p. 92. Psal 32.1 p. 48 49 57. Psal 143.2 p. 38 39 40 41. Isa 38.3 p. 104. Isa 64.6 p. 123.124 Dan. 9.18 p. 178 179. Matth. 5.45 p. 92. Matth. 10.3 p. 44. and verse 37. p. 126. and vers 38. p. 125. Matth. 11.30 compared with 1 Joh. 3.5 p. 125 126. Matth. 16.18 p. 142. Matth. 19 1â— p. 128. Mar. 16.16 p. 70 89 97. Luk. 1.6 p. 126. Luk. 10.28 p. 115. Luk. 17.6 p. 157. Joh. 2.19 compared with Joh. 10.18 p. 182. Joh. 3.5 p. 72. Joh. 8.36 39. p. 97 98 99 141. Act. 13.39 p. 62 63. Rom. 5.19 p. 52. Rom. 6.23 p. 122. Rom. 7.14 p. 122. Verse 18. p. 120. Rom. 9.32 p. 51 52. Rom. 10.5 p. 106 107 112 113. 1 Cor. 3.21 22. p. 104 105. 1 Cor. 10. p. 90. Gal. 1.8 p. 150. Gal. 3.10 p. 121 122. vers 18. p. 103. Gal. 4.1 p. 104 105. vers 30. p. 115. Gal. 5 4. p. 116. Eph. 2.12 p. 96. 1 Tim. 4.8 p. 106 107. Heb. 8.6 p. 134. 1 Pet. 1.3 p. 183. vers 18. p. 153. 1 Joh. 2.2 p. 100. 1 Joh. 3.9 p. 127. 1 Joh. 5.3 p. 125 126.