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.

VER. 3, 4, 5.

For what saith the Scripture? Abraham believed God, and it was counted to him for righteousness: Now to him that worketh, is the reward not reckoned of grace, but of debt: but to him that worketh not, but believeth on him that just∣fieth the ungodly, his faith is counted for righteousness.

VVHether the words be conceived as proof of the Minor, or of the principall conclusion, it is not much materiall, the issue being all one: The argument pro∣ving it, is taken from the manner, or meanes of Abrahams justification, which was meerly gracious; the Scripture affirms, that Abrahams believing, was counted to him for righteousness, Gen. 15.6. Ergo, he had no cause of boasting; because, that not to the worker, but to the believer only, faith is imputed unto righteousness.

The consequence of this Enthymeme, hath its proof from the place of unlikes; That the force of the proofe may be better conceived, let us view a little the terms of the comparison: The persons compared are; he that worketh, and he that worketh not but believeth: The things where∣in they are compared as unlike, is the manner or means whereby these severally obtain righteousness: The worker that is, he that hath works to be justified by, he hath righte∣ousness reckoned to him as wages; not granted out of fa∣vour, but paid as of debt: He that hath no works but be∣lieves, hath righteousness counted to him, not of debt, but of favour; as if he had said, that yee may see how Abra∣hams having faith counted righteousness, left him no cause of boasting; observe this difference, betwixt the worker, and believer, viz. He that hath works to bring before God, hath righteousness ascribed unto him of debt, not of grace; because that by his works, he hath purchased righteousness as wages, and so by consequence hath cause of boasting:

him that justifieth the ungodly, its otherwise; this faith is of grace imputed to righteousness; Abraham therefore be∣ing of this latter sort, not a worker, but a believer, and by consequence, hath faith of grace counted to him for righte∣ousness; surely had no cause of boasting, for this matter of justification: This, having the better judgment of the learned, I take to be the naturall resolution of the text.

Let us now turn back to the words, and enquire their sense, and what instructions they afford for our use.

In verse the third, are two things.

• 1. The Judg whom Paul appeales unto.
• 2. The sentence of the judg.

For what saith the Scripture] Holy Apostle, thou for∣gottest thy self, that didst appeal to Scripture to give sen∣tence, in a matter of dobut: For we are taught by men of unerring spirits; the Scripture is Mutus Index, a dumbe judg, not able to utter what may resolue us in matter of doubt. Now, how much better were it that these men were dumb, then to use their tongues in manner so blasphe∣ously derogatory, to him that inspires the Scripture: For, be it that in property of speech the Scripture is speechless, yet contains it not directions sufficient to determine doubts? or needs it any more, then mans minde to con∣ceive, and his tongue to publish what it contains? Or, hath the Church any other authority about the Scripture, save only to declare what Gods Spirit therein speaks? Must the sense needs be locked up in the Popes breast, and the Scrip∣ture taught to mean only what he determines?

2. Is it so strange, and abhorrent from common language, that the Scripture should be said to speak? In common assemblies what more usuall? How saith your record? What saith the Law?

3. How ever, I hope, Gods Spirit may be said in Scrip∣to speak to his Church, without any great 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inas∣much as he doth therein utter what his meaning is: And

writing, doth the office of speech thus far, that it serves to express the conception of our minde: As David said of his tongue, it was the pen of a ready writer, Psal. 45.1. So may we say of the pens, that the Lords holy scribes used, they were the tongues of a ready speaker.

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 Scrip∣ture, 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 spiri∣tûs explicationes quaestionum; Mark his reason; Evangelici enim, * 1.1 & Apostolici li••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 justifi∣cation before him; how utterly not only blind, but oppo∣site to what truth teacheth, is nature: yea, it may not be de∣nied that the Fathers them selves, have some of them too na∣turall conceits in this business; and, if my judgment and ob∣servation 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 misprisi∣ons 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 impu∣ted 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, * 1.2 because the controver∣sie 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, accor∣ding 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 ha∣bit of the understanding, because, the proper object there∣of 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 abso∣lute doubtfulness, when the minde hangs in aequilibrio, gi∣ving no assent either way, its 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 pro∣pounded, perhaps moved by some slight sign, or by appre∣hension of possible truth; some call this suspition, more fit∣ly perhaps, conjecture.

The Second is, when the assent is more stable, and reso∣lute; yet not without fear, that the contrary may be true: this called opinion.

The Third and highest, is a perfect and peremptory ac∣knowledgment, that the thing propounded is of infalli∣ble 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 ac∣knowledgeth a thing for truth, because it hath received per∣fect 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 prin∣ciples 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 excep∣tion,) breeds perswasion as firm, as any can be raised by ar∣gument, 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 recei∣ving 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 its 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; * 1.3 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; * 1.4 That Faith justifying is no such Affiance, or Confidence in Gods mercy, as Pro∣testants teach; but a general assent to all things contai∣ned 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 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 particu∣lar, 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; * 1.5 then must all in whom such faith is, be partakers of justification: but only the * 1.6 pre∣destinate 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 ser∣vice all * 1.7 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, * 1.8 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 justi∣fying; as, that it breeds peace of conscience, Rom. 5.1. Pa∣tience, yea joy in afflictions, under hope certain of glory; bold∣ness of appearing before God in prayers, &c. yea in the day of judgment: Can these be imagined to flow from ge∣nerall 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 mer∣cy, or an affiance therein; but only a generall assent, to the truth of the whole word of God. But the faith there descri∣bed is justifying faith: Ergò, Justifying faith is not a per∣swasion 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 con∣fessed, 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 A∣postles purpose, is not so much to give us an exact definition of the nature of it; as to exhort to continue therein, by ar∣guments 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 de∣sired exactly to set down the nature of it to our understand∣ing? 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 descri∣bed, 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 its 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 inclu∣ded; it being impossible, that any of these works of obedi∣ence 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 re∣quired, commended, exhorted unto, approved with mira∣cles, 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, * 1.9 it hath for the object some∣thing 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 there∣fore be the conclusion, the Adversary proves what is not de∣nied: 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 suf∣fice to justification? 2. Whether the object of faith justi∣fying (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 justify∣ing) so we say, it respects particularly the promise of the Gospel. I illustrate what I mean by this similitude: Its 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, its the soul, not as it gives life, motion or sense; but as it useth reason: Even so, &c. Now to the proofs of the ad∣verse 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, pow∣er, offices &c. but principally, it was particular assent, and

affiance also in him, as the Messiah promised: as by view of some of the principall obligations will appear: For, think we the acknowledgment of this proposition in generall; [That Jesus Christ is the Son of God] is that, * 1.10 that justifieth and saveth: Then how fail Divells of justi∣fication? yea, and of eternall life, that sensibly acknow∣ledg him to be Jesus, the Son of the living God, Mark 2. Besides, what means our Saviour so often to invite us unto him; and propounding the condition of eternall life, to utter it in a phrase importing affiance? as, Ioh. 6.40. yea, particular acknowledgment of him to be a Saviour unto us.

Lastly, Thus I reason, A Pari; other parts and conclu∣sions of Scripture propounded generally are to be believed, not only as they concern the generall, but particularly as having their truth in us: Why not then, these, that pro∣pound remission of sins, righteousness and salvation, to be obtained by Christ? For instance, when the Scrip∣ture teacheth, that every one is accursed that keeps not the Law; that the wages of sin is death. &c. Binds it not me also to believe, that I also for (my) sins, am by nature subject to the curse? that the proper wages for (my) sins, is death. When it propounds promises of temporall bles∣sings as it doth to them that seeks Gods Kingdome, and his righteousness: ought not I to acknowledg this promise to belong to (me,) and to place confidence in God for the performance? Why then, when the promise of remission of sins is made to believers, binds it no (me,) and every be∣liever, to assume that (my) sins are pardoned? when it teacheth Christ to be the Saviour of the world, and Au∣thor of Righteousness to those that obey him; should I not say, that Christ requiring generall faith, intends also a particular applying of this generall to my self, for my comfort and salvation? More I add not in this kinde.

Two paradoxes only of Bellarmine, * 1.11 I will briefly pro∣pound and so leave them:

The first is, that faith is justifying, though it have no respect to Gods speciall mercy.

The Second, That it is not justifying, if perhaps it have respect thereto.

The proofes have in them the quintessence of Iesuitical acumen: The Leprous mans faith, Mark 1. was a justify∣ing faith; and yet had no respect to speciall mercy. Ergò, Faith not respecting speciall mercy is justifying. Answ. The proposition needs proof; inasmuch as many had faith for obtaining Miracles, that had none at all, touching the per∣son of the Messiah, Luk. 17. 2. How proves he, that he had no speciall faith, concerning remission of sins by Christ? What, because he doubts of his will, for his cure! As who say, there may not be speciall faith, touching par∣don of sins, even where there is doubt of obtaining some remporall blessing: the one having a promise for Gods children to rest on; the other not so, but with limitation to expediency.

But will you see how he proves, that faith is not justi∣fying, if it have respect to speciall mercy: The Pharisee having it, even because he had it, was not justified? Ergò, Answ. And, was the Pharisees affiance in Gods speciall mercy, the Reason, why he was not justified? Nay, ra∣ther the vain boasting of his own righteousness; as appears by the drift of the parable expressed, Luk. 18.9. Vacuus proindè rediit, * 1.12 quia plenitudinem simulavit, as S. Bernard: and therefore failed he of justification; not because he trust∣ed on Gods speciall mercy to obtain it, but for that he trusted in himself that he had it.

Some Ancients let us hear in this point, * 1.13 saith Bernard: Si credis pecoata tua non posse deleri, nisi ab eo cui soli pec∣câsti, & in quem peccatum non cadit, benè facis: Sed adde adhuc, ut & hoc credas, quia per ipsum (Tibi) peccata donan∣tur; hoc est, Testimonium, quod perhibit in corde nostro spi∣ritus sanctus, dicens; dimissa sunt tibi Poccata Tua.

The Second opinion, touching the nature of saith justi∣fying,

(as it is justifying) is this, that justifying faith is an assent not so much to the truth of the whole word of God, as to the promises of the Gospell, and that, as having their truth in (us.) The difference betwixt this and the Popish opinion, stands in two things.

First in the object, which they make the whole word of God; these only the Doctrine of the Gospel.

Secondly, In the manner of assenting, which they make generall, without any particular applying to our selves these particulars: They consent in this, that it is an act of the understanding, rather then of the will; perswasion ra∣ther then considence; assent, rather then affiance: And for this they have these Reasons.

First, For that the faith that justifieth, is so often ex∣pressed in a phrase importing assent, or giving credit, as in this Scripture; Abraham believed God; that is, gave cre∣dit to God promising to be his reward, &c. Similia vide, Mark 1.15.

Their Second Reason is, because the object thereof, is usually made the propositions of the Gospel, and that which they call Terminum complexum; or, as Thomas speaks, something propounded; per modum enuntiabilis: or, to speak more plainly, and agreeably to the phrase of Scripture; a testimony which God gives in the word, and in the heart; See Rom. 8.16 Gal. 2.20.

A Third Reason, Because it seems strange, that faith justifying should have divers seats, or subjects; The under∣standing as an assent; the will as an affiance: From hence and the like reasons, it is concluded, that faith justifying is an assent, rather then affiance.

Now, that it hath not for the proper object, the whole word of God; but rather, only the doctrine of the gospel, (as it is justifying) these Reasons evince.

First, For that our Saviour prescribing the act, limits out also the object, and makes it the Gospel, rather then any other part of the Scripture, Mark 1.15.

Secondly, * 1.14 For that in other parts of the word of God; faith findes not what it may lay hold on, for reconciliation, remission of sins, and justification but only in the Gospel; that is, the word of reconciliation; there is Christ the Me∣diatour propounded, there remission of sins promised.

For the Third branch, that its a particular assent; parti∣cular I mean, not only in respect of the Subject, but of the Object, Examples prove, Gal. 2.20. Christ loved (me,) gave himself for (me:) The generalls of the Gospel thus particularized, are that which faith justifying (as it is justi∣fying) respects; by this faith Paul lived.

Secondly, In point of believing, there can else be no difference betwixt faith of Reprobates and that of the Elect; betwixt faith of Divells, and of justified men: For, its an idle tenant of theirs, that they make charity the form of faith; a gift disparate from it not in act and office only, but in the very subject and seat where it resides: More see to this purpose, Suprà.

The Third opinion is of them, that make it only an affi∣ance and resting on God, and his Christ, as propounded in the gospel for justification, and remission of sins. And for this opinion these Reasons are brought.

First, For that the phrase wherein usually it is expressed, imports rather confidence and affiance, then assent or per∣swasion, as Ioh. 12. & alibi: But finde we it not, as often expressed in a phrase, that signifies assenting?

Secondly, Because, they cannot else finde a difference be∣twixt faith justifying, and that which may be in hypocrites and divells: What say they to that particularity of assen∣ting, Gal. 2.20. and appropriating the generals to our selves; a thing as impossible for hypocrites or divels to perform, as that other of affiance; and what to that, Eph. 3.12. that makes this confidence a fruit of faith justi∣fying.

The last tenant is of those, that make it partly an assent particular; partly an affiance; and, for that opinion are these Reasons.

First, For that the phrases of speech wherein it is ex∣pressed, seem to import both.

Secondly, They are both required as necessary to justifica∣tion; not only as dispositions, but after a sort as ingredi∣ents; not only as qualifications of the person, but our means of justifications.

Thirdly, Because they concur in every person justified, as he is justified.

Now, Of these three last, which is the truth, I dare not peremptorily determine: For my part, I profess my self to think with them, that make faith justifying and assent, ra∣ther then affiance; especially for that place Eph. 3.12. Howbeit, I may not deny but that the affiance spoken of, in an inseparable companion of that assent; perhaps also, as conferring something to justification: yet this I am well assured of. First, Faith properly so called, hath its seat in the understanding. Secondly, According to Etymo∣logy, imports a perswasion. Thirdly, In use of Scripture, most frequently signifieth giving credit, rather then put∣ting confidence. Fourthly, And, if there be any truth in that our Divines affirm, concerning the office of faith, [in applying Christ to our selves,] most likely it should be an assent, rather then affiance; applying or appropriating of Christ to us, being no more but this; an acknowledg∣ment that Christ is such to us, as the Scripture describes him, a Redeemer, a Saviour, a Mediatour of reconcilement, and Author of righteouiness and salvation; which acknowledg∣ment is an act of the understanding, not of the will. Fiftly Besides this, the opposites or defects of faith, are apparent∣ly in the understanding, and import defect of assenting, as doubting. Sixtly, The perfection and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as I may term it) of this grace, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fulness of assent and perswasi∣on; the grace it self for substance, therefore, is of the same nature.

Let us view a little how the Apostle in this Chapter, expresseth that faith of Abraham, which to him was impu∣ted

to righteousness: In this verse its thus enunciated, Abraham believed God; that is, gave credit and assent, to what the Lord promised touching a seed; and vers. 22. He was fully assured, or perswaded, that he which had promi∣sed, was able to perform: and this perswasion was impu∣ted to him for righteousness: All which laid together sway my judgment to theirs, that teach faith justifying to be such an assent, as in the third opinion is expressed, rather then affiance; and of the nature of faith justifying, thus far. There remains yet one thing, before we proceed to the fruit of Abrahams faith, expressed in the next member: And that is, to enquire how fitly this testimony is alledged, to the purpose of justification; the promise being in shew only of a temporall blessing; namely, a numerous seed, and no mention made of Christ the Mediator, whom faith justifing (as it is such) respects. Answ. Answers here are diversly conceived; the likeliest I will propound.

First Its thus answered, that Abrahams faith whereby he believed the promises, both touching the reward, vers. 2. and touching the seed, cannot be imagined to have been, without respect to Christ the Mediator; inasmuch as all the the promises of God, are yea, and Amen in Christ, 2 Cor. 1.20. That is, have their accomplishment and ratification in, and for Christ.

Secondly, That the seed mentioned in the promise, is rather to be understood of the spirituall seed, then of the carnall posterity of Adam; and the head thereof is Christ, as the Apostle interprets, Gal. 3.16.

The fruit of Abrahams faith follows: [It was counted to him for righteousness.]

The difference in the reading out of the Hebrew origi∣nall, is little or nothing: Hebrew thus; he imputed, or counted it for righteousness: out of the septuagint, its ren∣dred positively, it was counted for righteousness.

For the sense of the words, if it be enquired, What was it, that was counted righteousness? Its answered, faith;

as appears both by the text, Gen. 15.6. as also, vers. 5.

Was counted unto him for righteousness] For better un∣derstanding the text, let us consider the word; first seve∣rally and alone, according to the native signification, and use of Scripture. 2. Conjunctly, according as thereof sundry phrases are raised,

The word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it signifies usually two things: First, To repute or esteem, and make reckoning of. Secondly to impute or ascribe: In the first sense, Psal. 8.4. What is man, that thou reputest, or esteemest him? Christ was reckoned amongst the wicked; that is, esteemed as they, Isai. 53.12. In the second sense, the use is also frequent; Philem. vers. 18. If he hath wronged thee, or oweth the ought; impute, that is, ascribe it to mee, and set it as it were upon my score: the speech being borrowed from Mer∣chants.

The phrases of speech, arising from conjunction of this word with others, are divers in Scripture.

In this Chapter, faith is said to be imputed to righteous∣ness, or, reckoned for righteousness; wages is said to be reckoned, or imputed; righteousness to be imputed to a man; sins to be imputed, or not imputed to the com∣mitter.

The First phrase is, of all the rest, of most difficult expli∣cation: Conjectures of others, that have any probability, I will propound: some thus; Faith was (counted) for righteousness; that is, instead of righteousness; as if it supplyed the stead of the righteousness of the Law, in this point of justification: and this exposition they would ap∣prove, by likeness of phrase in other things, as they conceive it; As Rom. 2.26. Uncircumcision is (counted) for circum∣cision, that is, instead of circumcision, Rom. 9.8. The Children of the promise are (counted) for the seed, that is, instead of the seed: But, why not thus rather? they are (counted) the seed: for so they are apparently, not recko∣ned iustead of the seed, but counted or esteemed the leed;

they being the seed, with which the Covenant is made.

Others thus; Faith is (imputed) to righteousness; that is, ascribed unto them, and taken notice of so far, as that he was for it (esteemed) righteous: We shall best under∣stand the meaning, by comparing the self-same phrase as it it is extant Psal. 106.31. Phineas his executing judgment, was (counted) to him for righteousness, to all generations for evermore; that is, he for that fact, or, by means there∣of, had the (esteem) of a righteous man amongst men, unto all posterity: So, Abrahams faith was (counted) to him for righteousness before God; that is, he for believing; or, by means of faith, was esteemed or reckoned righte∣ous before God: This, as far as I conceive, is the pro∣per meaning of the phrase.

If that hypallage seem harsh, thus conceive it: His belie∣ving was reckoned unto him to righteousness; that is, came into reckoning so far with God on his behalf; or, for his benefit, that thereby he obtained righteousness.

Faith then is of that reckoning with God, as that to Abraham; yea to every man endued thrrewith, he allowes the esteem of a righteous man; understand faith as its before described.

For the better understanding of this conclusion; let us see a little, how faith obtains this blessing of righteousness at Gods hands; or, what is the reason of the connexion of righteousness with believing? * 1.15 Divers are the explanati∣ons: Papists impute it, sometimes, to the merit and worth of the very habit or act of faith; as if it deserved at Gods hands justification, and had the force of a proper efficient cause meritoriously to procure it: Against it are these Rea∣sons.

First, * 1.16 Hereof we may say, as Bernard of other good works; or, as he terms them, merits, that its not such, as as that (for it) righteousness should be due to the belie∣ver of right; or, as though God should do us wrong, ex∣cept he gave to us believing righteousness; for this, as all

other good qualities, or actions, is the gift of God; and therefore man is rather a debtor to God for it, then God to man.

Secondly Besides this, how holds the difference assigned by the Apostle, betwixt the worker, and the believer, in the manner of obtaining righteousness, if righteousness be∣long to the believer as a reward of debt?

If righteousness belong to the believer, of debt, as a re∣ward of believing, then, vainly doth the Apostle alledg this as a difference, betwixt the believer, and the worker; that the one hath righteousness paid as of debt, the other given as of grace: but, the difference is sure authenticall. Ergo. Their arguments will be fitlyest answered, when we come to set down the opinions of our own Divines.

Sometimes they thus conceive it that faith is the begin∣ning of righteousness, * 1.17 and the inchoate formall cause of righteousness; that is, part of that righteousness, whereby we are made formally righteous: and that they would prove out of this text; because to him that believeth in him that justifyeth the ungodly, his faith is counted to righteousness: But, they would deceive us with a false glosse; for, that is not the meaning that faith is (counted) our righteousness; but that its taken notice of so far as that to the believer righteousness is imputed. A (mean) there∣fore it is of obtaining righteousness, not righteousness it self; except by righteousness, they will understand that of sanctification 1 Ioh. 3. Wherefore we acknowledg it to be a part: but, what is that to the righteousness of justifi∣cation, whereof the question is? 2. After their own glosse, its righteousness only aestimativè, not therefore formally.

Sometimes again, they make righteousness depend on faith, as a preparation thereto in part, necessary to dispose the subject to receive justification; that is, as they term it, the infusion of charity and other graces, whereby we are made formally righteous: Versipelles! Where may we

finde you? Is it the form of righteousness, and yet but a preparation to righteousness?

Ob. The form inchoate, not compleat.

Answ. But I demand; Is it before the other graces of God in time? Or, are they togethes with it infused? If so, how then make you yet a preparation only to righteous∣ness; when as together with it, other gifts which make up righteousness compleate, are infused? Let us leave them, and come to explications of our own Divines.

Some thus, Righteousness or justification, hath its con∣nexion with faith, by an order that God hath been pleased to set down, in the Covenant of grace; which is this, that whosoever shall believe in Christ, shall be justified and sa∣ved. This condition now performed on our parts, justifi∣cation is ours; and we are as righteous in Gods esteem, as if we had all the righteousness of the Law performed by our selves: Now, this is an evident and clear truth, that, in the Evangelical Covenant, faith is the condition of justification: But first, if faith justifies us, as a condition performed by us; fain I would know, how we may main∣tain that doctrine of our Churches, concerning sole faith, and its being the only thing in us, that avails to the attain∣ment of justification: for, if we view the tenour of the Covenant of grace, faith is not the only condition requi∣red of us to justification, and remission of sins; for repen∣tance also is a condition required, in that covenant to the same end, Mar. 1.15. Repent, and believe the Gospel; Act. 2.38. Repent and be baptized, for remission of sins; but, faith must so justifie, that (in that work) no other thing may share with it, no not repentance it self. Ergo, Besides this, if the act of faith (qua actus) be that for which we are justified; how doth the Apostle describe our righteous∣ness to be without works? vers. 6. How sets he the wor∣ker and believer in direct opposition, in the articles of justi∣fication? Perhaps, it will be said, that works of the law only are excluded, not this, which is a worker of the Gos∣pel?

Answ. It should seem, that not only works of the law, but universally all works are excluded; because, what∣soever may occasion boasting in man, is exclnded Rom. 3.27. Now, as great occasion of boasting is left to man in the act of faith, as in any work of the law whatsoever: Nay, may some mansay, for faith is the gift of God, and the exercise of faith meerly his work. Answ. The same may as truly be said of love, patience, &c. These being also gifts infused of God, and their actions, even every act of them, meerly his works in us, even as meerly as the act of faith.

It remains then, that we enquire, whether in the other explanations of our Divines, more likelihood may be found.

Usully, its thus conceived to justifie; namely as it is an in∣strument to apprehend that righteousness for which we are justified, even the * 1.18 righteousness of Christ; whether of this life, or death, or both, it is not pertinent to this place to enquire; but in this respect, righteousness is ascribed unto it.

And here we are asked, whether we finde faith to have any such act, or office, as to apprehend and receive Christ, and his righteousness. Answ. Amongst other places that is pregnant, Rom. 5.17. * 1.19 Where believers are deseribed to be such as [receive] the abundance of grace, and of the gift of righteousness; that [receive] to wit, by faith as by a hand; the gift of righteousness; that is, the righteousnes of Christ given unto us. After this sentence, we see how faith alone justifieth, namely, because faith only hath fit∣ness to receive the gift of righteousness: This laid also for a ground, boasting is excluded in every respect; which af∣ter all other explanations, is left in some respect unto men.

Thus also is the comfort of conscience left provided for, when Gods children shall be taught, out of the word of God, that the righteousness whereby they are justified

before God, is so absolute, and every way perfect, as is that of Christ; and that it sufficeth them to justification, that they [receive] it, whether by strong, or weak Faith; the virtue of Righteousness being stil the same, when it is re∣ceived, in what measure soever it be received. As, the alms given is of the same benefit, whether the hand that receives it be steady, or shaking, so it be received.

The summe of all is this; sith Faith is accepted to Justifi∣cation, neither, in respect of the [Worth] of it, to pro∣cure it; nor yet, as being the [Form] of righteousness; nor, as a [Preparation;] nor, as a [Condition:] It remains, that it justifieth [Instrumentally] onely; or, because, it [apprehends] that, [for] which we are justified, namely, the merit, and Righteousness of Christ.

For Use of this point, let it be this: It affords Comfort to every weary soul, groaning under the burthen of sinne, and pressed with the Terrours of the Almighty, and af∣frighted with the Curse of the Law due to Transgressions: If thou believe in the Lord Jesus, and hast received this grace, by faith to receive his righteousness offered in the Gospel, thy sins are forgiven, and shall never be imputed to Condemnation; Thou standest as just, in Gods sight, as if thou hadst, in thine own person, performed exactly the whole obedience, that the Law requires. And, let no man say, it is true, if they could (firmly) believe, as Abraham; but, their faith is so weak, and wavering, that even, for it, Condemnation is due them.

Answ. For this, Consider, that it is not the strength of Faith that justifies; not Faith, as an Act, wherein our Righ∣teousness stands: but it is that, which Faith apprehends, that justifies, even the obedience, and righteousness of Christ: That apprehended truly, in what measure soever, covers all defects, not onely of Legall obedience, but even of Faith it self.

A second thing here observable, is this; That whereas to Abraham, that had now, long time, been Regenerate, and

in state of grace, had done many works of Piety, and obe∣dience; Yet Faith is still counted to Righteousness: it fol∣lows well, that [whole] justification is absolved in Faith; and that Faith is not onely the beginning of Righteousness, but the very complement thereof.

And, * 1.20 it is to be observed against that errour of Roma∣nists, that, to evade the direct testimonies of Scripture, against Justification by works, and for that by Faith alone; have devised a distinction of Justification: It is, say they, * 1.21 of two sorts; The First, whereby a man of unjust is made just; and that stands in two things. 1. Remission of sins. 2. Infusion of gracious habits, whereby the heart of man is disposed, and inclined to actuall justice: The Second is that, whereby a man, of Righteous becomes more righteous, en∣creasing the habits infused, by exercise of them, in doing good works: The First of these is ascribed to Faith; The Second, to good works.

Now, To omit, that, in this Doctrine, they confound things to be distinguished, namely, Justification, and Sancti∣fication: There is no ground for this distinction of justifica∣tion in Scriptures; nay, grounds many against it.

[ 1] For 1. If good works have this force, to make us more justified in the sight of God; how comes it to pass, that A∣brahams Iustification is still ascribed to faith? For that the place, Gen. 15.6. is to be understood. de secunda justificatio∣ne, Sasbout confesseth. * 1.22

[ 2] Besides this; the Apostle, Phil. 3.9. apertly declares his whole justification, both in his first Conversion, * 1.23 in that time wherein he wrote, yea, at the day of Resurrection, to be wholly, and meerly absolved in Faith. And surely, if there were such virtue in the exercise of Good works, as to make us more justified in the sight of God; Saint Paul did fondly count so basely of them, as to call them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dung and loss.

Add hereunto, that the Apostle, 1 Cor. 4.4. speaking of the righteousness wherein he lived, after his Conversion;

yet plainly disclaims opinion of justification thereby; he was privy to himself of no insincerity in his calling, having since his calling, lived in all good conscience; yet, saith he, I am not hereby justified. What, shall we say, he speaks of his first justification? as if it could possibly be thought, that the works not yet extant, could be the means of that justi∣fication which he had before he had works. More I adde not.

We will now proceed to that which followeth.

Notes

• * 1.1

  Thedoret. Hist. lib. 1. cap. 7.
• * 1.2

  The nature of justifying faith explained.
• * 1.3

  S. Aug. Trict. in Ioh. 29. and Serm. 61, de verb. Domini.
• * 1.4

  Bellarm. de Iustif. lib. 1. cap, 5. & 9. See Kemnit. Exam. lib. 1. cap. de Fide justific.
• * 1.5

  Iam. 2.19.
• * 1.6

  Rom. 8.30.
• * 1.7

  Heb. 11.6.
• * 1.8

  1 Ioh. 4.19.
• * 1.9

  Kemnit. qua suprà.
• * 1.10

  See Joh. 20. and 1 Ioh. 5.
• * 1.11

  Bellarm. l. 1. de justific. cap. 8.
• * 1.12

  Bernard. de Annuc. Ser. 3. ad calcem.
• * 1.13

  Bernard de Annuc. Serm. 1.
• * 1.14

  Kemn it. in Exam. part 1. de Fide justi∣sic.
• * 1.15

  Bellarm. de just if. lib. 1. cap. 17.
• * 1.16

  Bernard Ser. 1. de Annun∣ciat.
• * 1.17

  Bellarm. qua supra.
• * 1.18

  1. Cor. 1.30.
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, oblatam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fi∣dei (videlicet) manu. Beza.
• * 1.20

  Bellarm. qua supra.
• * 1.21

  Concil. Tri∣dent. Sess. 6.
• * 1.22

  Sasbout, ad locum.
• * 1.23

  Kemnit. in Exam.