A Key to the Key of Scripture, Chapter 1 · Exposition of verse 16, 17
Verſe 16. For I am not aſhamed of the Goſpell of Chriſt: for it is the power of God vntounto ſaluation to eueryevery one that beleeueth, to the Iew first and alſo to the Grecian.
Verſe 17. For by it the righteouſneſſe of God is reuealed, from faith to faith: as it is written, The iuſt ſhall liue by faith.
BY way of prolepſis, hee addeth a Reaſon of his reſolute readineſſe to preach at Rome, the ſum whereof is this: that howſoeuer amongſt the wiſe of the world, the Goſpell was had in deriſion, yet for his part, he was not aſhamed eyther to profeſſe or preach it; and he giues a reaſon of this, his not ſhameing of the Goſpell. verſe 16.17.
In theſe words then we hauehave theſe two things: firſt, a proteſtation of the Apoſtle, I am not aſhamed: ſecondly, the reaſons of it, two: firſt, from the vſe and end of the Goſpell to which it is deſtined, being Gods power to ſaluation: ſecondly, from the Diuine matter it containeth; in it is reuealed the righteouſnes of God: this latter reaſon alſo inferring the former. Now how truely Paul profeſſeth this of himſelfe. See Acts 13. & 17. & 24. & 26.
And what Paul here profeſſeth of himſelfe, Obſer. ought to be verified in all both Miniſters and people. See 1 Tim. 6.12.13. Rom. 10.9.3.15. Gal. 6.14.
But alas how many are the defects of men in this kinde; Ʋſe. miniſters almoſt ſcorning the naked ſimplicitie of the Goſpell, hunt after I know not what oſtentation of more profound learning in Sermons. See 1 Cor. 2.12.
And people though conuinced of their duetie, yet as Nichodemus dare not be ſeene in the company of ChriſtpIoh. 3.1.2.. Cauſes are theſe. Firſt, too much deſire and louelove of mens praiſe. See Ioh. 12.43. Its true as one ſaith, where a man ſeekes glory, there he feares ſhame: and he that doteth vponupon the praiſe of men,Chryſost. its no maruell, if he account that ſhamefull vntounto him, that is moſt glorious in the eyes of God. A ſecond cauſe is that wee hauehave not felt the power of the Goſpell in our ſoules: for ſurely this once felt makes vsus eaſily contemne the mockes and ſcoffes of the world.
Reaſons to inforce this duetie of fearleſſe confeſſing. Firſt, the maieſtie and Diuine power of the Goſpell, vt hic. Secondly, the example of our Sauiour. 1 Tim. 6.12.13. Thirdly, impudency of men in wickedneſſe. Iſay 3.9. Fourthly, perill of not confeſſing. Mar. 8.38. all which are ſo many motiues with Gods children, powerfull to enforce confeſſion.
Obſer. But let vsus now come to ſee the reaſons of Pauls boldneſſe, the firſt is taken from the vſe of it, to which the Lord by his ordinance hath deputed it, its Gods power to ſaluation, that is, a powerfull inſtrument, which God vſeth to bring men to ſaluation; therefore called the arme of the Lord. Iſay 53.1. Confer. 2 Cor. 10 4.5. Where you may ſee the mighty effects of this inſtrument: howbeit, we are not to thinke that this power of the Goſpell ſtands in the letters and ſyllables of it but depends wholly in reſpect of efficacie vponupon the ſpirit working therewith. 2 Cor. 10 4. 2 Cor. 3.6. & 1 Cor. 3.7.
Vſe 1 Now then how blaſphemous is that ſaying of thoſe fanaticall Euthuſiaſts and Anabaptiſts, that call it a dead letter, as if it were of no efficacie in the hearts of Gods children. See Heb. 4.12. and they ſhall one day finde it, euen to them that contemne it, powerfull to bring downe vengeance vponupon them for their diſobedience. 2 Cor. 10.6.
Secondly, let vsus to whom the diſpenſation is committed, Vſe 2 herewith encourage our ſelues to boldneſſe in vſing this powerfull inſtrument, without deſpaire of ſucceſſe. The frowardneſſe and rebellion of people is ofttimes to Gods ſeruants cauſe of diſcouragement this way, but if wee would remember what the Lord teacheth Ieremy. Cap. 1.9.10. and what Paul hath. 2 Cor. 10 4.5. all ſuch feares ariſing from doubt of ſucceſſe, would of their owne accord vaniſh away.
But let vsus ſee the vſe of this inſtrument, Obſer. and wherto it is auaileable to ſaluation, that is, to bring men to ſaluation; partly by reuealing the meanes of reconciliation betwixt God and vsus, vt hic: partly becauſe by it as by an inſtrument faith is wrought, confirmed, increaſed in vsus. 2 Cor. 3.6. 1 Cor. 3.7. and this hath the Goſpel peculiar to it ſelfe, ſo that no other doctrine pertakes in it, no not the law it ſelfe, being in it ſelfe the miniſterie of condemnationq2 Cor. 3.6., and when its moſt powerfull, working nothing but a preparation to the grace publiſhed and wrought by the Goſpell, Gal. 3 24. Heb. 7.19.
And this me thinkes if nothing elſe ſhould procure in our people reuerence to our miniſterie, Ʋſe. if not for the perſon we beare, yet for the benefit that by our preaching they are made partakers ofrRom. 10.15. Gal. 4.14.15., as alſo teach them with conſcience to attend vntounto this part of Diuine doctrine, inſomuch as by it onelyonly they are brought to ſaluation.
Come now to the ſubiect, wherein this inſtrument hath his effect; where is firſt their qualitie or act, beliefe: ſecondly, the vniuerſalitie; eueryevery beleeuer: and the explication thereof, Iewe and Gentile.
Beliefe then is neceſſarie to the participation of this ſauing power of the Goſpell. See Heb. 4.2. & 3.10. Obſer. for as the moſt ſoueraigne plaiſter hath no effect of healing except it be applyed to the ſore; no more hath this ſauing doctrine, except it be by faith receiued and applyed.
And by faith I meane not a generall aſſent vntounto the truth of the Goſpell, but a particular aſſurance, whereby we are perſwaded that the promiſe of Gods grace in Chriſt belongs to vsus in particular. Gal. 2.20. 1 Tim. 1.15.
Ʋſe 1 Whence it is eaſie to obſerue the cauſe why the Goſpell being ſo powerfull in it ſelfe, yet hath ſo little fruits in the hearts of many, not that it is in it ſelfe a dead letter, as the Anabaptiſts profanely ſpeake, but becauſe it is not mixed with faith in them that heare it. Heb. 4.2.
The Goſpell is in it ſelfe a moſt ſoueraigne potion that hath power to purge all the rotten ſores of the ſoule and to reſtore the decayes therof: but here faith is required as one principall ingredient, without which the Goſpel is altogether ineffectual vntounto vsus. It is a wonderment amongſt many, that in places where the Goſpell hath beene long and powerfully preached, there ſhould yet appeare ſo little fruit: ſome blaming the miniſter of inſinceritie: ſome the very Goſpell of inefficacie; the true cauſe is this, lacke of faith in the hearers: whiles ſome make the hiſtorie it ſelfe queſtionable; others contenting themſelues with that generall aſſent, ſee not, nor apprehend Gods mercy therein reuealed to themſelues.
Ʋſe 2 And it may ſecondly teach vsus that long to feele this ſauing power of the Goſpell in our hearts, to importune the Lord by prayer for this gift of gifts, true faith, whereby we giuegive admittance to it into our hearts.
Obſer. Now as the actuall power of the Goſpell is appropriated to beleeuers and they onelyonly feele it, ſo alſo it is extended to all beleeuers without reſpect of perſons, according to the promiſe. Iſay 55.1. Ioh. 3.16. Ioh. 1.12. ſo that they all feele it: howbeit, that we erre not, let vsus know that beleeuers are not all of one ſort; ſome are ſuch in profeſſion onelyonlysIoh. 6.64.66., ſome that roue in generalities; aſſenting to the truth of the Euangelicall hiſtorie, by a generall grace; ſome that by a ſpeciall worke of Gods ſpirit appropriate the generall promiſe to themſelues in particulartGal. 2.20., and of theſe muſt this place be vnderſtood, and this vniuerſalitie to be accommodate vntounto them all how euer diſtinct amongſt themſelues by different degrees and meaſures of faith.
Now brethren how comfortable this little particle is to the children of God, Ʋſe. that hauehave receiued by Gods grace, this excellent gift of true faith if there were no no other thing, yet that labouring of Sathan to wreſt it from the Saints of God in temptations would eaſily euince. See the cunning of the old ſerpent; ſometimes widening, ſometimes ſtraightning this gate into eternall life, as he ſees will beſt ſerue for his aduantage. Before conuerſion any faith ſaues any man; when God by his grace begins to bring a man out of the power of darknes, then the adulterers faith, though he hauehave ceaſed to be an adulterer, ſaues him not, nor the perſecutors faith, though he hauehave repented his perſecutions, &c. nor any faith, but what is as perfect as was Abrahams. But know we to our comfort, that the promiſe of the Goſpell runnes in generall to eueryevery true beleeuer. Rahabs faith ſaued her, though ſhe had been an adultereſſeuIoſh. 2.25.: Abrahams, him though an Idolater; Paules though a perſecutor; and leaſt any ſhould ſay this grace was peculiar vntounto them, Paul tels vsus, that Chriſt in him ſhewed what all may expect that beleeue in him vntounto eternall life*1 Tim. 1.16.. Neither muſt it trouble vsus that our faith is not for the meaſure as Abrahams, ſo it be true; and ſo we mourne for vnbeliefe, and deſire to increaſe faithxMark. 9.24., little faith may be true faith, and being true, ſerues to iuſtifie, as a ſparke of fire is true fire, hauing as well the nature of fire, as the greateſt flame. See Mat. 12.20.
Now followes the explication of the generall particle; to the Iew firſt, and alſo to the Grecian, that is, the Gentile.
From that particle of order, firſt, ſome take occaſion to obſerue the order of Gods diſpenſation, or execution of this ſauing power of the Goſpell: namely, that it firſt ſhewed it ſelfe amongſt the Iewes: and that is a truth as appeares. Mat. 10.5.6. Luke 24 47. Acts 13.46. for they were firſt by Gods ordinance, though they be now become laſt, through their infidelitieyRom. 11.25.26.: but yet I take it, it is not here intended, as appeares by comparing this verſe, with Cap. 2.9.10.11. onelyonly thus much is here taught, that the grace and power of the Goſpell belongs to people of all nations, without reſpect of perſons. Col. 3.11.
Proceed we now to the ſecond reaſon of Paules confidence, which is alſo a reaſon of the firſt reaſon, taken from the effect and matter of the Goſpell: In it is reuealed the righteouſneſſe of God, where alſo is added an expoſition or declaration of the righteouſneſſe of God: from faith to faith.
See we firſt the meaning of the words; the righteouſnes of God, ſometimes ſignifies his eſſentiall righteouſnes, whereby God is in himſelfe righteous: and this is eyther vniuerſally put for all that circle of Diuine vertues, that dwell in the Deitie, or elſe particularly; ſometimes for his truth and fidelitie, in performing his promiſes as Rom. 3.5. 1 Io…. 9.1. 2 Tim 4.8. ſometimes for that iuſtneſſe and vprightnes that he ſhewes in his adminiſtration of the world, & ſpecially for that his diſtributiue iuſtice, (as we terme it) in giuing to eueryevery one his due. Gen. 18.25. none of theſe is here ment. Againe the righteouſneſſe of God, in the caſe of iuſtification is vſually ſo called in oppoſition to humane righteouſneszRom. 10.3., and is nothing elſe but that righteouſnes, whereof God is author, accepter, approuer, in caſe of iuſtifification at his iudgement ſeat; called Gods righteouſnes, eyther becauſe it is wrought and giuen by God in Ieſus Chriſt, or becauſe its approued and of force with God at his tribunall and ſeate of iudgement: as on the contrarie that is called humane righteouſnes which is wrought by menaPſal. 3 9., or which is of force and eſteeme amongſt men, ſo that for it, they eſteeme and iudge vsus righteous, Iames. 2. that place, Phil 3.9. compared with this ſufficiently expoundeth this.
The meaning then I take it is this: the righteouſnes of God, that is, the righteouſnes whereby a man is iuſtified in the ſight of God, is reuealed in the Goſpell: the Goſpel, here take largely for all that doctrine oppoſed vntounto the law: wherein God hath promiſed reconciliation eyther made as now, or to be wrought by Chriſt Ieſus the promiſed ſeede, as in the old teſtament.
Now this righteouſneſſe ſeemes to be called Gods righteouſnes▪ principally becauſe it is wholly wrought by God in Chriſt, man conferring nothing thereto, eyther in whole or in part. See Phil. 3.9. Rom. 10.3. Rom. 3.21.
Now then hauing thus ſeene the meaning, Obſer. let vsus briefely conſider the points herein offered to our conſideration: and firſt, whereas the Goſpell is ſaid to be Gods power vntounto ſaluation, therefore becauſe it reueales Gods righteouſnes: obſerue we here the neceſſitie of righteouſnes vntounto eternall life: ſuch a neceſſarie antecedence there is of righteouſnes, as that without it there is no hope to be ſaued, Gods iuſtice inclining him to puniſh, his purity to hate all vnrighteouſneſſe. Hab. 1.13. ſee alſo Apoc. 21.27. Yea I adde further that it muſt be ſuch a righteouſneſſe ſo compleatly perfect, as that it may endure the ſtrict cenſure of Gods iuſtice. Gal. 3.10.
Vſe. Now then the exhortation of our Sauiour eaſily followes that we ſhould therefore firſt and principally aboue all things ſeeke the kingdome of God and his righteouſneſſebMat. 6.33., ſuch a righteouſneſſe as may ſtand before God and endure the tryall of his iuſtice. There is a remanent of this principle euen in Nature, if it be not too farre degenerate, that it is righteouſneſſe whereby Gods fauour and kingdome muſt be obtained: and therefore the verie Gentiles by light of nature, hauehave performed ſome both religious offices towards God, and ciuill duties to men, as it were to demerit God thereby: but what this righteouſnes is, and where to be found, here nature ſhowes her blindneſſe, and vaniſheth away in vaine confidence of ſelfe righteouſneſſe and ciuill honeſty; of which notwithſtanding our Sauiour pronounceth that i'ts vtterly vnauaileable to Gods kingdomecMat. 5.20., and Paul that had as much of it as any counts it but dung and droſſe in compariſon. Phil. 3.8.9.
See we then where it is reuealed: ſecondly, wherein it conſiſts: thirdly, how it is obtained.
Obſer. It is reuealed in the Goſpell, and therein onelyonly: not reaſon nor any Philoſophie reueales what this righteouſneſſe is; ſomething indeed it ſees of the neceſſity of it, but neuer ſo much as by a dreame coniectures what it is; no not the law it ſelfe, though it be a diuine doctrine reueales ſimply the meanes of a ſinners iuſtificationdRom. 3.21.; this the priuiledge of the Goſpell onelyonly, to reueale Chriſt, the wiſdome and righteouſneſſe of God.
Whence me thinkes it followes, that none of the nations Ʋſe 1 to whom the Goſpell is not knowne can be imagined to be made heires of life; and it is but a fooliſh dotage of mans braine, ariſing from I know not what commiſeration of the multitude of the Gentiles that they many of them though ignorant of Chriſt were ſaued. Confer Epheſ. 2.12. Act. 4.12.
Secondly, it ſhould teach vsus thankefulneſſe vntounto the Ʋſe 2 maieſty of God, that of his free grace hath giuen vsus the knowledge of this true righteouſneſſe, by meanes of the Goſpell: but hereof more hereafter.
Let vsus now ſee what this righteouſneſſe of God is, and how obtained: in the next words, from faith to faith: which words are added to the former by way of foreign, as if he ſhould ſay, if it be demaunded what that righteouſneſſe of God is that the Goſpell reueales, it is the righteouſneſſe of faith, or whereof we are made partakers by faith; an eclipſis of the word foreign, not much vnlike that Rom, 3.21.22. compare it diligently with this place.
Here then we hauehave the maine ſtate and theſis of this firſt tractate in this Epiſtle. The ſumme whereof is this, that the righteouſneſſe whereby a ſinner is iuſtified in the ſight of God is the righteouſneſſe of faith, which concluſion before I come to proue, I will a little explane, and with as much breuitie as may be ſet downe the ſtate of the queſtion betwixt vsus and the aduerſaries of the grace of God.
The firſt queſtion betwixt vsus and them, is touching the terme and name of iuſtification what it ſignifies; whether making righteous, or pronouncing righteous; they vrging the Etymologie of the word, and ſome texts of ſcripture, for the greateſt part detorted, to proue the firſt acceptation: we ſticking rather to the ſecond, hauing the Apoſtle for our interpreter. Rom. 8.33.
De poenit. lib. 1. cap. 7. pag. 143.Now for the Etymologie of the word; whereas they ſay that the very Grammaticall notation proues their interpretation, let them remember what Bellarmine himſelf ſpeakes in another place, in eo errant multi (ſaith he) quod vocum ſignificationes ex Etymologia potius ducunt, quam ex communi ſcripture & bonorū authorum vſu. Its the errour of many, that they fetch the ſignifications of words rather from their Etymologie then from the common vſe of Scripture, and good authors. And herein how foulely and ſtubbornely himſelfe erreth, ſee his tract lib. 2. de iuſtificat: cap. 2. & 3. for its apparant both by ſcripture, and the beſt authours, that thus the word is moſt commonly vſed: yea alwayes vſed in this queſtion of our iuſtification in the ſight of God.
Howbeit, for my part I ſee not but wee may grant them this notation of the word to ſtand euen in this queſtion; ſo be it we ioyne not with them in their expoſition touching the manner how a ſinner is made righteous in the ſight of God; this they ſay is done by infuſion of habituall righteouſnes; which we muſt vtterly deny, except wee will contradict the whole tenour of the ſcriptures.
Let me a little with good leaue of my more learned brethren, to whoſe cenſure I ſubmit my ſelfe, propound my iudgement herein.
I take it therefore that without any preiudice to Gods truth, we may grant them that notation of the word, to ſtand in this queſtion: ſo that to iuſtifie ſhall ſignifie to make righteous; to be iuſtified to be made righteous. And if I be not deceiued, the Apoſtle thus vſeth it. Rom. 4.5. but yet that infuſion of habituall righteouſneſſe, they dreame of, hath here no place, though it be one inſeparable companion of our iuſtification. For better explanation, I will a little declare the proceedings of the Lord with a ſinner in iuſtification, which is as I take it in this manner. Firſt, by effectuall calling he workes faith; by faith vnites him vntounto Chriſt, ſo that he is made one with Chriſt; thus vnited, he hath intereſt to Chriſts righteouſnes; hath true righteouſnes in his head; both paſſiue for ſatisfaction, and actiue for acceptation; which is truely his in reſpect of right, vſe, fruit; hauing thus apprehended Chriſt, and made him with all his merits and obedience his owne, he ceaſeth to be a ſinner in reſpect of guilt and puniſhment, God ſtriking of his ſcore, cancelling the handwriting, in a word, forgiuing his ſinnes, and making them ſo as if they had neuer beene; and ſo pronounceth him righteous; and accepts him to life eternall. And ſo we yeeld them their heapes of premiſſes, whereby they labour to driue vsus to abſurdities: and auouch that Gods iuſtice is not impeached by our doctrine of iuſtification.
It is true that they ſay, GOD doth not iuſtifie the wicked: that is, acquites him, or holds him guiltleſſe while he is wicked, and yet we ſay with all that GOD doth acquite a beleeuer and holds him guiltleſſe, and that doing thus, hee iuſtifies not a wicked man, but a righteous man; though not in himſelfe, yet in his head Chriſt Ieſus: And of the terme let this ſuffice, this onelyonly being annexed, that to iuſtifie, imports theſe three things one deſcending on other. Firſt, to make righteous by ingraffing into Chriſt, and imputing his righteouſneſſe vntounto vsus: Secondly, to abſolue from ſin which follows the former imputation: Thirdly, to pronounce and accept as righteous.
Come we now to the ſecond controuerſie betwixt vsus and them, and that is what that righteouſnes is, by which a ſinner is made righteous in the ſight of God, and ſo acquited from his ſinnes, pronounced righteous, and accepted to life eternall: they ſay it is a mans owne innocencie, habituall and actuall righteouſnes merited indeed by Chriſt, but inherent in vsus as in a ſubiect: we vtterly diſclaime this, and teach that the righteouſnes whereby a ſinner is made, eſteemed, and accepted as righteous before God, is the righteouſneſſe wrought by Chriſt, inherent in him onelyonly as the proper ſubiect, made ours by faith, that is, by beleeuing it to be ours, and wrought for vsus.
Where the third controuerſie offers it ſelfe to be conſidered; (viz.) what kinde of faith this is, and how it concurreth to iuſtification.
By faith they vnderſtand, a generall acknowledgement of the articles of faith, and an aſſent to them as true. Wee a particular aſſurance, that what Chriſt wrought and merited, he wrought and merited for vsus.
Faith againe, they teach to be a part of that righteouſnes as other vertues alſo. We not a part, but an inſtrument onelyonly to apprehend and receiue it offered vntounto vsus in the Goſpell. And therefore our Diuines ſay well, that faith is here to be vnderſtoode with his obiect, the obiect being indeed that that doth iuſtifie vsus; faith being but the inſtrument to receiue it, as the hand may be ſaid to feede or nouriſh the bodie; not that any nutritiue vertue is in the hand, for that is onelyonly in the meate; but becauſe the hand is an inſtrument to conuaigh the meate into the ſtomacke, &c.
Hauing thus explained the queſtion, let vsus reſume the concluſion, as it is here expounded, and ſo apply the proofes here ſet downe by the ſpirit of GOD. The concluſion is this, that the righteouſnes whereby a man is iuſtified in the ſight of GOD, is the righteouſnes of faith, that is, the righteouſneſſe of Chriſt, apprehended by faith: and not the workes of the law eyther naturall, ceremoniall, or morall, done by vsus eyther before or after grace: and this Text affords for proofe foure inuincible arguments. Firſt this, the righteouſnes whereby a ſinner is iuſtified in the ſight of God, is onelyonly that righteouſneſſe which God only hath wrought in Chriſt; called here the righteouſnes of God in oppoſition to mans righteouſnes, as alſo Phil. 3.9. Rom. 10 3. but ſo is onelyonly the righteouſnes of faith, not that of workes, Ergo. For though it be true, the aduerſaries themſelues, confeſſing that our actuall righteouſnes is the worke of God in vsus, yet this with all they teach, and that truely, that in the exerciſe thereof, there is a concurrence of our will, and other powers of ſoule and body with the grace of God, and we are in them in ſome degrees foreign fellow-workers with the grace of God, but this righteouſnes whereby we are iuſtified, is wholly of Gods working in Chriſt, therefore by faith, and not by workes, are we iuſtified in Gods ſight.
A ſecond reaſon, is from the inſtrument and meane of Reuelation: which is the Goſpell, and that onelyonly. Whence I thus reaſon: the righteouſnes whereby a ſinner is iuſtified in the ſight of GOD, is reuealed in the Goſpell onelyonly, the law Morall neuer diſcouering it: but the righteouſneſſe of workes, is reuealed and taught in the law, therefore that cannot be the righteouſnes whereby Paul teacheth vsus to be iuſtified in the ſight of God.
Thirdly, the Apoſtle here directly auoucheth, that it is the righteouſnes of faith, and proues it by the teſtimonie of the Prophet Habakkuk, whereby we are iuſtified, and ſo ſaued; therefore not the righteouſnes of workes.
Fourthly, verſe 18. &c. the Apoſtle at large proues that all both Iewes and Gentiles, are breakers of the law. Whence a fourth reaſon ariſeth on this manner: no tranſgreſſour of the law can be iuſtified by the law. See Gal. 3.9.10. but eueryevery man, Iew and Gentile, naturall, and regenerate, is a tranſgreſſor of the law: therfore no man can be iuſtified by the workes of the law: theſe are the reaſons laid downe in this chapter.
Ʋſe. Now for vſe let this ſuffice in this place, to ſtirre vp Gods children, by theſe and the like reaſons, to fortifie their iudgements in this maine point of Chriſtian faith: The Article of iuſtification, it is the very ſumme of the Goſpell; that once corrupted, there can be no ſoundneſſe: that truely and thorowly vnderſtood and beleeued, and applyed, armes againſt all aſſaults of Sathan: and let vsus be exhorted as to edifie our ſelues in all other the points of our moſt holy faith, ſo eſpecially in this, which who ſo holds not aright, ſurely he holds not the head, nor euer can be ſaued.
But let vsus a little turne backe to the words of the Text, and ridde them of ſome difficulties, and gather what may be gathered from them for our further inſtruction.
From faith to faith.] The words are diuerſly expounded, and their connexion diuerſly expreſſed: ſome referre them to the former words thus: by the Goſpell the righteouſnes of GOD is reuealed from faith to faith; that according as faith increaſeth, ſo is this righteouſnes of God, and our intereſt thereto, more and more made knowne vntounto vsus, and this is a truth, though I take it not that here entended; for I take it the Apoſtle ſpeakes here of the generall propounding of this righteouſneſſe of GOD in the Goſpell, not of our apprehenſion and acknowledgement thereof.
Some others take them to be as it were a deſcription of iuſtifying faith, by the nature of it, for it is ſuch a faith as continually increaſeth, and gathereth new ſtrength; this alſo a truth; but the ſenſe but harſhly collected from the Text.
I take it rather that they are added vntounto the former, by way of foreign and ſhew what that righteouſnes is which hee cals the righteouſneſſe of God, (viz.) the righteouſneſſe of faith: and thus me thinkes the words hang well togither, if wee ſhall ſupply the note of explication that is here wanting; thus, to wit, or the word eſſe, to be from faith to faith, that is, to be wholly abſolued in faith; ſo that beginnings, continuance, and accompliſhment of iuſtification are wholly abſolued in faith.
Which ſenſe ſtanding, Vſe. ouerturnes that quaint deuiſe of the firſt and ſecond iuſtification, deuiſed by Papiſts, for ſo they teach, there is a twofold iuſtification, firſt, and ſecond; firſt, whereby a man of wicked, is made iuſt; ſecond, whereby of iuſt is made more iuſt: the firſt they aſcribe to grace, and principally to their faith, and to the ſecond they admit good workes: This they deuiſe, to elude thoſe many direct teſtimonies, for iuſtification by faith, without the workes of the law. Now this expoſition ſtanding, vtterly ouerthrowes this fond deuiſe; for if iuſtification be wholly abſolued by faith, then hauehave workes no place at all in iuſtification: but how euer this expoſition may be controuerſed, their diſtinction was vtterly vnknowne vntounto the Apoſtles, and all the pen-men of ſcripture. Paul ſpeaking of his righteouſnes of good conſcience after the firſt iuſtification, yet acknowledgeth no value in it at all to iuſtifie hime1 Cor. 4.4., and counts not onelyonly his workes before grace, but his beſt deedes, in grace, as dung and droſſe in reſpect of any worth or auaile of them to iuſtification, and it ſhall neuer be diſproued that our Diuines teach, that iuſtification is actus indiuiduus, and hath no latitude; the manifeſtation therof to vsus is giuen by degrees, but the act is abſolued in an inſtant, ſo that a beleeuer in the firſt moment of his beliefe, is as much iuſtified at Gods iudgement ſeate, as euer he ſhall be: but hereof more hereafter.
The proofes of this concluſion now followes, and the firſt is taken from a teſtimonie of the Prophet Habakkuk. Cap. 2.4. In it weigh the qualitie: ſecondly, the ſubſtance of it, it is a written teſtimonie; ſelected from the written word of God; the onelyonly Cannon indeede to try all truthes by; and the ſole ſound authoritie wherein our iudgement may reſt, and therefore obſerue that the Apoſtles when ſoeuer they hauehave to deale with the people of God, that had receiued the ſcriptures for the word of God, they vſe none other teſtimonies; in deede when they deale with heatheniſh people, they fit them with Prophets of their owne ſtamp. Tit. 1.12. Acts 17.28.
Ʋſe. And ſurely what other voice ſhould there be heard in the Church of God, but the voice of Chriſt? and though it be true, that teſtimonies of Fathers may hauehave their place in ſuch matters, yet the ſafeſt courſe were as Augustine aduiſeth, to heare, haec dicit dominus, thus ſaith the Lord; or thus it is written; and as Conſtantine, in the Councell of Nice, aduiſed to make the Scripture ſole iudge and vmpire of all controuerſies in matter of faith: and if this courſe had been holden in the firſt heate of theſe contentions, wee might hauehave hoped of a more ſpeedy end of all theſe bitter and endleſſe diſputes.
But ſee we the ſubſtance of it, The iuſt by faith ſhall liue.] It is doubted whether theſe words, (by faith) be to be referred to the ſubiect of this propoſition (the iuſt) or to the predicate (ſhall liue,) as they ſtand in the originall they may be indifferently applyed to eyther. If wee referre it to the predicate, it affords a good argument againſt that ſecond iuſtification formerly mentioned: for if the iuſt liue by faith, & not by workes then what place hauehave workes in iuſtification? If to the ſubiect; ſo alſo it proues the concluſion, that the righteouſnes of God, is the righteouſnes of faith; becauſe the iuſt liue by faith and he onelyonly is ſaued.
But a greater difficultie there is about the fitneſſe of this teſtimonie, to proue the concluſion in hand, for it is apparant that the Prophet ſpeakes of a preſeruation in a temporall iudgement; & what is this to eternall life? To this the anſwere may be diuerſly framed: firſt, perhaps that Chaldaicall captiuitie, figured our ſpirituall bondage vnderunder Sathan: and deliuerance from that calamitie, typically ſhadowed our freedome from hell, to be procured by Chriſt: as there are plentifull examples of the like. Compare Iſay 40.3.4. Mat. 3.3. and then the accommodation is eaſie. Or ſecondly thus, that generall ſentences applyed to particular caſes, are not thereby reſtrained onelyonly to thoſe particulars, but ſtill retaines the generalitie of their nature, Mat. 19.6. and ſo alſo the explication plaine. Or thirdly thus, that the Prophet in that place, doth not onelyonly deſcribe the bleſſing of a beleeuer, but alſo the cauſe of it, which is his faith; and then it is alſo plaine, for aetiologycarum ſimilis ratio. Or fourthly thus, that it is one and the ſame iuſtifying faith, that apprehends and giues vsus intereſt to all the promiſes of God, made to vsus in Chriſt, and as by it we liue in temporall dangers, ſo by it alſo are we freed from ſpirituall and eternall deſtruction: and let this ſuffice for the argument drawne from teſtimonies.