Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	believe_v	faith_n	live_v	4,033	5	5.9126	4	false

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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

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 p●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

life How many incredulous yea opposites to faith hath he by his word brought to the obedience of the faith His hand is not shortned it is ever true of him He can quicken the dead and still by his word give being to things that erst had no subsistence This may serve to direct us in use of these marvellous effects of Gods power for stablishing of faith And of the first member of this Chapter thus far The second followeth from the 18th verse to the 23. VERS 18. Who against hope believed in hope that he might become the father of many nations according to that which was spoken so shall thy seed be IN this verse and the four that follow the Apostle digresseth a little from his principall conclusion to a commendation of Abrahams faith The scope whereof seems this To prescribe us a form of Believing and to direct us a course for the establishing of our faith required of us to justification both which we may learn from the example of Abraham the father and pattern of Believers The specialties commendable in Abrahams faith expressed in this verse are two 1. His courage 2. His prudence in Believing His courage in that against hope he believed in hope Sense Against hope in hope How reconcile we Against hope which naturall course could afford In hope by meditation of Gods power and truth conceived He had promise to be father not of children onely but of whole nations the course of nature contradicted it His body dead and unfit for generation with Sarah besides her wonted barrenness it ceased to be after the manner of women so that in respect of means naturall causes there were many of despairing none of hope yet believed he the promise in the largest extent knowing that Gods power transcends nature Observ From whose example we learn in the midst of despair still to hope where we have Gods promise for our warrant Besides Abrahams example we have like practice in Job a mirrour not of patience onely but of faith Who would rest on him for life whom he feels wounding even to Death Yet Though he kill me saith Job I will trust in him Job 13.15 To their practice let us add the consideration of defects in this kind severely punished in Moses Num. 11.13 20 21 22. The incredulous Prince 2 King 7.1 2 17. Zachary Luke 1.18 20 22. In a word In Believing there are four degrees one more excellent then another 1. That which is exercised in sufficiency of means 2. Where the means are weak and improportionate to the promise 3. In the want of means 4. Where are means strongly opposing the accomplishment of the promise this the highest degree of faith so commendable in Abraham Vse Brethren we all profess our selves the sonnes and daughters of Abraham Gal. 3.29 His children we are if we walk in the steps of his faith Iohn 8.39 and labour therein to resemble Let us be exhorted not onely in believing but in the very measure of faith to hold correspondence above hope yea against hope to believe in hope above sense yea against sense to believe what the Lord hath promised There fall out times with Gods children when if we shall make sense or naturall causes the measure of faith a thousand to one but we are swallowed up of despair The Lord sometimes writes bitter things against us and makes us possess the sinnes of our youth seems to surcharge Conscience with imputation of those sinnes the pardon whereof he commands us to believe What shall a poor soul do in this case to keep it self to the task of faith Surely what thou feelest God to impute believe he will pardon to thy repentance for so runs the promise There are times when we may feel decayes of grace and declinings in obedience yet sith it is his promise to give perseverence without interruption believe thou shalt stand even while thou thinkest thou art falling c. Helps to stablish faith in this kind are these 1. To rest on the naked promise of God 2. Consideration of the transcendency of Gods power able to work without above yea against nature Ephes 3.20 to do as * Paul speaks exceeding abundantly above all that we can ask or think 3. Observation of the Lords dealing with others or our selves accomplishing his promises beyond all expectation The second commendable specialty in Abrahams faith here mentioned is his prudence in believing according to that which was spoken Observ Whence learn we That the rule and measure of a wise mans faith is the word of God so that all the Lord speaks must be believed onely what he speaks must be believed And in this generall we and Papists accord The rule and object of Christian faith is Veritas prima and the adaequatum objectum of faith is the Word of God But that word say they is of two sorts Scriptum Traditum Written and Traditionary Both these together make us a perfect rule of faith Scripture without Tradition is regula but partialis Bellarm. de verb. Dei non scripto lib. 4. cap. 12. That which is taught for Gods truth in our Church is this That the Scripture contains doctrine and direction all-sufficient for faith and practice necessary to salvation so that there is no more to be believed or done upon pain of damnation then what is contained in the written word of God For explanation the contents of Scripture we conceive to be not only what is here immediately and in express terms taught but all whatsoever may thence be diduced by just and necessary consequence out of generalls causes equalls c. Our arguments are these 2 Tim. 3.14.15 The Scriptures saith Paul to Timothy are able to make thee wise to salvation to make the man of God perfect throughly furnished unto every good work Afford they us wisdome sufficient to salvation Bellarm. lib. 4. cap. 11. ubi supra therefore they contain doctrine sufficient for faith and practice And that there may be no place for that idle evasion of our adversaries limitting the sufficiency of written doctrine to what is necessary for Laiques Both Timothy was a Bishop and him they they were able to make wise to salvation and generally saith the Apostle they completely furnish the man of God that is the Minister to every good work of his calling Our Second argument is this The written rule of practice we are sure is perfect both for that the Lord gives so strait charge to add nothing thereto Deut. 4.2 Prov. 30.6 Rev. 22.18 and because there cannot the duty be named which the Law of God prescribeth not nor the sin thought of which it forbids not May we think to evade this testimony with that Nicety of Bellarmine add not by depraving the sense nay as appears by the Lords own often reproof of doctrins of men in matter of his worship Isai 29.13 and his heavy judgments on those that altered but circumstances of his prescripts Levit. 10. additions as well

would thus be understood not that it excludes beliefe of the rest of Gods word but that as it justifies it respects only the Gospel And further this assent they make of two sorts one generall whereby we believe the Gospel to be true another speciall whereby we believe it to be true to us A third sort there are that make it meerly an affiance or confidence in God and his Christ for pardon of sins and salvation The last is of them that make it partly an assent particular partly affiance of these let us enquire which comes nearest unto the truth As touching that of Papists making it only a generall assent to the truth of the whole word of God without any particularlizing either of the object or of the assent The reasons are forcible against it First For that by this means justification is extended to sundry reprobates yea after a sort to divells for if this be the faith that justifyeth namely whereby men assent to the truth of the word of God Iam. 2.19 then must all in whom such faith is be partakers of justification but only the * Rom. 8.30 predestinate are justified reprobates and divells not so Ergo. Secondly Our next reason is from the effects of faith justifying one speciall whereof is that it makes our service all * Heb. 11.6 acceptable to God through Iesus Christ Now how a generall assent to the truth of Gods word without a particular perswasion of his love to us in Christ should thus sweeten our services I would have them explain sith none pleaseth 1 Ioh. 4.19 but what issues from love of God and that again flowes from our perswasion of Gods love to us in Christ Add unto this those other gracious effects or faith justifying as that it breeds peace of conscience Rom. 5.1 Patience yea joy in afflictions under hope certain of glory boldness of appearing before God in prayers c. yea in the day of judgment Can these be imagined to flow from generall faith These and many the like reasons sufficiently overthrow that dream of generall faith Let us examine these Reasons the summe of them I will briefly propound The First lyes thus the faith described by the Apostle Heb. 11. is not a speciall perswasion of Gods speciall mercy or an affiance therein but only a generall assent to the truth of the whole word of God But the faith there described is justifying faith Ergò Justifying faith is not a perswasion of Gods speciall mercie or a confidence therein but a general assent to the truth of the whole word of God Answ To the minor I thus answer that its easily confessed that the Apostle in that whole Chapter describes that faith that justifies But whether he intend an exact definition of the nature of it as it justifieth or rather a setting out and commendation thereof by the effects and properties is the question And its apparent that the Apostles purpose is not so much to give us an exact definition of the nature of it as to exhort to continue therein by arguments drawn from the properties and wonderfull effects that were wrought by it in the Saints that have gone before us as appears there and in Hebr. 10. and 12.1.2 For first think we the Apostle so ill an Artist as to compose his definition of Terms amost all figurative as ver 1. if he desired exactly to set down the nature of it to our understanding Besides that some of the effects ascribed there to faith are particular and almost personally belonging to the Saints there mentioned and which we cannot but foolishly expect to be wrought by our faith Now had the Apostle there intended to describe that faith that justifieth so as to shew us the nature thereof as it justifieth impertinently had those works as miraculous and of personall obedience been there inserted To the Major it is denied Even the faith there described is a speciall perswasion of Gods speciall mercy and an affiance therein For what though there be no mention made of any such specialty either of the perswasion or of the object or of the affiance cannot it therefore be such because it s there described by effects and properties The Apostle 1. Cor. 13 describes unto us at large true Christian charity by Necessity Effects perpetuall endurance shall we now say that Charity is no benevolous or wel-wishing affection towards our neighbour because there is no express mention made thereof where it is purposely described Adde unto this That this speciall perswasion of Gods love in Christ and affiance in his mercy is there necessarily included it being impossible that any of these works of obedience could have been either so couragiously undertaken or so acceptably performed had they not had even such faith as we now enquire of Their second reason lies thus The faith which Christ required commended exhorted unto approved with miracles was onely a generall assent to the truth of the word of God as Matth. 9. and 16. Luke 7. Ioh. 1. c. But that faith which Christ so required and commended c. was faith justifying Ergò Justifying faith is onely a generall assent to the truth of the word of God or as Bellarmine himself inferrs the conclusion Kemnit qua suprà it hath for the object something else besides Gods speciall Mercy Answ If that be the conclusion it was never denied by our Divines but that the faith that justifieth hath for the object not speciall mercy onely but the whole word of God If that therefore be the conclusion the Adversary proves what is not denied For we grant if they will needs have it that its the same faith which believes both the History in generall and which receives and rests on the speciall mercie of God for justification But the questions be 1. Whether generall faith alone suffice to justification 2. Whether the object of faith justifying as it is justifying be the promises of the Gospel as they concern us The first of these we deny the second we avow and prove ut suprà there is none of us that ever denied but that its the same faith which assents to the truth of the word of God in generall and which justifieth us in the sight of God But if we speak of faith as its justifying so we say it respects particularly the promise of the Gospel I illustrate what I mean by this similitude It s the same soul whereby a man lives moves exerciseth sense and useth reason but yet if the question be What it is in the soul that forms a man to his particular nature We say it s the soul not as it gives life motion or sense but as it useth reason Even so c. Now to the proofs of the adverse part I answer that the Major is untrue The faith which Christ required was not onely a generall assent to the truth of the word of God concerning his person power offices c. but principally it was

Scripture if necessary or else are such points of faith or practice as in the conclusion are inquireable For that of infants Baptism Scripture prescribes in Generalls Principles equivalent For that of the blessed Maries perpetuall Virginitie post partum a point that we piously believe according to some probabilities of Scripture No matter of such weight as that the doubting or deniall thereof should shut us up under condemnation To leave these men to their vain faith and conversation taught by their fathers traditions from which Christ with his bloud hath ransomed us 1 Pet. 1.18 Let us in matter of faith learn Abrahams prudence believe according to that we know the Lord hath spoken And this rule let us remember it is partiall infidelity to deny credence to any thing delivered in Scriptures Fancy not Faith to believe as Gods truth what he hath not in Scriptures revealed unto us And here I cannot but take notice of the folly of many amongst us Wise it may be in their generation wiser in their own conceit Their profession is this in the point of believing They had rather believe too much then too little and in that sottish resolution how many gross errours drink they in almost to the bane of their souls It cals to mind that fable should I call it or story rather of a woman in the dayes of Popish darkness accused to her Confessour for denying Christs carnall presence in the Sacrament that being charged by the Priest with that point of heresie made answer for her self That she never made question of any such matter And believest thou indeed saith her Confessour that Christ is there present Flesh Bloud and Bone as he was born of the Virgine Not He onely saith the woman but his blessed Mother also O woman replies this Seraphicall Doctour great is thy faith or rather O man great is thy impious folly to approve as points of faith such sottish dreams a just parallel for our men so superfluous and supererogatory in matter of believing But now proceed we in the Text. VERS 19 20 21. And being not weak in faith he considered not his own body now dead when he was about an hundred years old neither yet the deadness of Sarahs Wombe He staggered not at the promise of God through unbelief but was strong in faith giving glory to God And being fully perswaded that what he had promised he was able also to perform THe next commendable property of Abrahams faith is the strength of it set out in an Antithesis and heap of words Not weak but strong and fully assured 2. By removing certain effects of weak faith from Abraham as 1. Consideration and looking down upon things that opposed the promise and might hinder faith 2. Doubting or debating of the promise 3. By the means supporting and strengthening faith the truth and power of the promiser This is the sum these the particulars of this passage Sense For sense of the words Sundry questions offer themselves to be discussed First was Abrahams faith so perfect that in it was no weakness no doubtfulness at all Answ So Origen so Papists often in question touching perfection of righteousness The truth is great things are here given to Abraham in this point of believing Now whether this strength of faith should be conceived comparatively or limited to the particular Article now in hand may be some question This once is evident in the story of Abraham that however firm his faith was touching this particular at some time yet in other things Cajetan ad loc he bewrayed some incredulity and at other times as Cajetane conjectures was not without some doubtfulness of this promise Now what when it is yielded Abrahams faith was at sometime perfect in respect of this particular promised The Law to justification requires an universall perfection of all virtues as well as of faith and in faith perfection not onely in respect of some particulars but of all truths revealed and that not at sometimes onely but perpetually without interruption Gal. 3.10 A second quaere How saith Paul Abraham considered not his body dead c. When as Moses bringeth him laughing at the promise Gen. 17.17 and enquiring as it should seem of the likelihood of it Shall a child be born to him that is an hundred years old and shall Sarah that is ninty years old bear Answ Cajetane answers That the quaeres of Abraham recorded by Moses were made whiles yet the Revelation was not so clear unto him and issued not so much from doubtfulness of the thing as from desire to be informed whether the words bear the sense that their sound purported Pauls speech is to be referred to the time when the Revelation was complete and the sense thereof distinctly understood conferre Gen. 17.17 18. What if we say Pauls meaning is this He considered not these impediments out of doubtfulness of the promise but as admiring the power and great grace of the Promiser intending him a favour that must be accomplished against the course of nature saith Augustine Riserat pater quando ei promissus est Augustin de Civ dei lib. 16. cap. 31. super Gen. qu. 36. admirans in gaudio riserat mater quando iterum promissus est dubitans in gaudio The same Augustine to like purpose enquires Why the Lord reproves Sarahs and not Abrahams laughter and thus answers Quia illius risus admirationis laetitiae fuit Sarae autem dubitationis So much force is there in the grounds of our actions to determine them either to good or evil The third quaere How saith Paul of Abrahams body it was dead that is destitute of generative vigour when as so many years after he had many children by Keturah Gen. 25.1 August qu. 35. super Gen. de Civ Dei lib. 16. c. 28. contra Iulian. Pelag. l. 3. c. 11 2. his second wife after Sarahs death Answ Augustine in many places propounds this doubt and assoyls it The summe of his solution is this First that it was dead in respect of Sarahs body decayed by age not so in respect of a younger woman alledging to that purpose the judgement of Physicians Emortuum corpus non ita intelligendum est ac si omnino nullam vim generandi habere posset si mulier juvenilis aetatis esset sed secundum hoc emortuum ut etiam de provectioris aetatis muliere non posset His second answer this That Abrahams bodie was dead until such time as the Lord was pleased to put new vigour into it as he did for the begetting of Isaac and that the same gift of generation continued after the death of Sarah for begetting of other children of Keturah we have both in summe Abrahams body was dead through age ut ex illius aetatis foeminâ gignere non valeret qui tamen ipse de adolescentula valeret sicut postea de Cethura valuit quamvìs illic dici possit foecunditatis munus in eodem

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