Exposition of Romans 4, Exposition · Verse 18
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 onelyonly, 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 onelyonly, 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.
Ʋſe 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 onelyonly 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; onelyonly 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 by new preſcripts, as by falſe gloſſes, are here forbidden.
May we think, the rule of faith is left more at randome, and uncertain: How then doth Paul ſo reſolutely denounce Anathema to him, that ſhall teach any other thing, then what they taught, and the people received, Gal. 1.8. Perhaps, they will ſay, under their doctrine of faith comes chiefly, what they delivered in Preaching, by word of mouth. Irenaeus, adverſ. Haereſ. lib. 3. cap. 1.Anſw. Hear Iraenaeus: Evangelium quidem tunc praeconiaverunt, poſtea vero per dei voluntatem in in ſcripturis nobis tradiderunt fundamentum, & columnam fidei noſtrae futurum: yea, and for their own rule of preaching, it is Pauls proteſtation; It was no other, then the Scriptures of Moſes, and the Prophet, Act. 26.22.
Laſtly, If there be, and have been ever ſo neceſſary uſe of tradition, to direct us in matter of faith, and practice; I wonder much, that our Saviour, and his Apoſtles, never in any point of faith, aledg tradition, but Scripture for evidence: It is written in the Prophets, Pſalmes, Moſes, &c. I finde often: It is come to us, by tradition from Elders; I finde never for allegation of Chriſt, or his Apoſtles.
To theſe Reaſons, Let us add the conſent of ſome Ancients: Tertullian. adverſ. Hermogen.Tertullian; Adoro ſcripturae plenitudinem, quae mihi & factorem manifeſtat, & facta: In Evangelio vero amplius & Miniſtrum, at que arbitrum, rectoris invenio ſermonem: An autem de aliquâ ſubjacenti materiâ facta ſint omnia, nuſquam adhuc legi: Scriptum eſſe doceat Hermogenis officina; ſi non eſt ſcriptum, timeat vae illud adjicientibus, aut detrahentibus deſtinatum.
Auguſtinus; Auſtuſt. de Doctr. Chriſtia. lib. 2. cap. 9. Contra litem. Petilian lib. 3. cap. 6.In his quae aperte in ſcripturis poſita ſunt, inveniuntur illa omnia, quae continent fidem, moreſ que vivendi.
Idem, ſive de Chriſto, ſive de ejus Eccleſia, ſive de quacunque aliare, quae pertinet ad fidem, vitam que noſtram, non dicam, ſi nos, nequaquam comparandi ei, qui dixit, licet ſi nos; ſed omnio quod ſecutus adjecet, Si Angelus de caelo vobis annuncianerit, paeterquam quod in ſcripturis legalibus, & Evangelicis accepiſtis, Anathema ſit: Heaps of ſuch like teſtimonies of Fathers, are every were occurrent amongſt our Divines.
It were ſtrange, that in their own School, this doctrine ſhould be taught, yet Scotus, and thoſe that follow him, Scotus, & Nic. prolegom. in ſent. q. 2.maintain this poſition: That cognitio ſupernaturalis, neceſſaria viatori, tradita eſt ſufficienter in ſacra Scriptura; Their Reaſons; Sacra ſcriptura tradit, quid ſit finis hominis, puta viſio, & fruitio dei; & determinat quae ſunt neceſſaria ad illum finem conſequendum, ſcil. Mandata: declarat etiam proprietates ſubſtantiarum ſeparatarum, quantum eſt utile viatori noſſe. Igitur.
Dico illa omnia ſcripta eſſe ab Apoſtolis, quae ſunt omnibus neceſſaria. Bellarm. de verbo dei non ſcripto, lib. 4. cap. 11.
Some chiefe of their arguments ſhall be propounded: If Scriptures be ſufficient, either the whole Canon of Scriptures joyntly taken, or the ſeverall parts: but neither the whole, becauſe ſome parts are loſt; nor the ſeverall books. Ergo. Anſwers are given to the minor; that both the whole is ſufficient, and perfect, according to perfection requiſite for the whole; and the parts alſo perfect, according to perfection of parts: That ſome parts of the Canon are loſt they are not able to prove; their inſtances being all, either of writings not canonicall, as ſome of Solomons Songs, and Proverbs; or elſe parts of Scripture extant, though not under the names of thoſe, to whom they are aſſigned; as thoſe aſcribed to Nathan, Ahia, & Iddo: For fuller anſwer, Let us conſider that the queſtion is, touching Scriptures now extant: Whether the Scriptures we have, be a ſufficient rule of faith and practice?
How impertinent is it, to tell us that part of the ancient Canon is loſt; which though it were yielded, impeacheth nothing of the truth of what we hold, concerning full perfection of Scripture now extant, for the Church that now is, and ſhall be to the end of the world.
Our concluſion is this; Since the days of Moſes, there never was wanting to the Church, a written Canon completely ſufficient for the times of the Church; ſometimes it was more narrow; ſometimes more large: ever perfect, ſecundum tempus, as Lumbard diſtinguiſheth; never defective in any neceſſary point of faith, or practice.
Their Second argument, is from induction of particulars, neceſſary to be believed, or done, which yet are not contained in Scriptures; as that there are ſome books of Divine inſpiration; that theſe now bearing that credit are they, that they have ſuch Authors, as they pretend, &c. None whereof are taught in Scripture: Anſw. For this laſt, of the certainty of Penmen, whoſe names they carry, this that we anſwer: Firſt, That many of them give teſtimony to their Authors. Secondly, That the ignorance of the Penmen, impeacheth nothing of the fulneſs of neceſſary knowledg: It ſufficeth, that we know, they have God for their Author, though his ſecretary, or ſcribe be to us unknown.
As for their other particulars; That we know not the Scriptures to have proceeded from God, Scotus, in Prolegom. ad Magiſtum.but only by tradition: Hear their own Scotus, and his followers, convincing all that queſtion of the Heavenly Author of them, or any part of them, by Scriptures themſelves: His arguments theſe. 1. Propheticall prenunciations all verified by events. 2. Perfect concord, and conſent of ſcriptures. 3. Credit, and candor of the penmen. 4, The reaſonableneſs of the things therein contained. 5. The unreaſonableneſs of errours, and hereſies in things, wherein they oppoſe the doctrins of ſcripture. 6. The ſtableneſs of the Church, profeſſing doctrine of Scriptures, and puniſhments of thoſe oppoſing it. 7. Clarity of miracles, &c. Theſe and the like hath Scotus, as arguments, in his judgment, ſufficient to ſtop the mouthes of any Atheiſt, or Heretique, that ſhall queſtion their inſpiration from God.
And I will boldly ſay, The Scriptures carry as expreſs characters of a divine author; as the creatures, of the power, or wiſdome of the Creator: The Doctrine ſo holy, ſo majeſticall, ſo divinely powerfull to humble, to comfort, to convert the ſoul, that it is as abſurdly queſtioned, whether God be the inſpirer of Scripture, as he is the maker of Heaven, and Earth: There is no creature ſo high, or low, but carries this inſcription, Deus me fecit; No Scripture, nor ſentence of it, wherein a man, not blind, may not read this Title, Deus me inſpiravit.
It is vain to object, that ſundry have queſtioned this principle; For ſo have many done Gods Creation of the world: ſuch quaere's ariſe out mens blindneſs to which, the cleareſt things are queſtionable.
For other particulars, they are either expreſſely, or by implication, taught in the 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 onelyonly, 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.