Exposition of Romans 4, Exposition · Verse 19, 20, 21
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 onelyonly in reſpect of ſome particulars; but of all truths revealed; and that, not at ſometimes onelyonly, 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. 112. 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 perſeverâſſe, quod acceperat ut naſceretur Iſaac.
Obſerv The difficulties thus rid, let us now ſee what we may obſerve for our further profit. Where firſt offers it ſelf that diſtinction of faith, according to the divers degrees, and meaſures thereof in believers: There is weak faith, and ſtrong faith, there are men of no faith, as infidels; men of weak faith as novices; men ſtrong in faith as was Abraham, Matt. 14.31. O thou of little faith, ſaith Chriſt to Peter: Matth. 15.28. O woman, great is thy faith, ſaith our Saviour to the Canaanitiſh woman: Chriſt found not ſo great faith in Iſrael, as in the Centurion; ſome in Iſrael, not ſo great as in an alien.
The greatneſs or ſmalneſs of faith, is three wayes conſidered: 1. In reſpect of the things to be believed; ſo, it is more or leſs, according as things believed are more or leſſe in number. 2. According as things believed are more or leſs diſtinctly conceived; the more implicite faith is, the leſs it is; the more explicite, the greater. 3. According as the aſſent to things believed, is more or leſs firm; more or leſs free from doubting: and in this laſt ſenſe we muſt conceive the Apoſtle; Abraham ſtrong in faith, becauſe he doubts not of the promiſe.
Queſtions here offering themſelves are theſe: Firſt, whether weak faith have in it juſtifying virtue? or, Whether a man weakly believing, have title to juſtification, according to the Covenant? Anſw. Weak faith, if true, gives title to juſtification: our Saviour ſpeaking of faith miraculous, ſaith; The leaſt degree of it, even the grain of muſtard ſeed, Luke 17.6.is available to miracles, even of greateſt nature; it holds proportionally of faith juſtifying, to the uſes whereto it ſerves; the leaſt meaſure is of force to juſtification. 2. Add hereunto, that it is not the greatneſs of faith that juſtifieth: Faith as it is a virtue, or gift in us hath not juſtifying virtue; but as it apprehends the righteouſneſs of Chriſt, whereby we are juſtified; which apprehenſion may be as true in him, that believes weakly, as in him, whoſe faith is more firm. 3. It is not to be forgotten, that as the defects of other gifts, and parts of obedience are covered with Chriſts perfection, ſo that they hinder not juſtification; ſo is alſo the imperfection of faith.
Secondly, it may be demanded; How we may diſcern our faith to be true, while it is weak? Anſw. It is true, if 1. It ſtrive againſt doubting, and infidelitie. 2. If it be carefull to get ſtrength by means that God hath ſanctified, Luc. 17.5. Mar. 9.24. 3. If that weak perſwaſion we have of Gods love, and pardon of our ſins, breed care to purifie our hearts, and to pleaſe God, Act. 15.9,
The next point in the text is, the ſignes of ſtrength in Abrahams faith, two in number: Firſt this, That he conſidered not the oppoſition in courſe of nature made againſt the promiſe. 2. That he doubted not of the promiſe, nor debated the matter, how it could have accompliſhment. For the firſt, Whether we conſider it as a ſigne, or as a means of Abrahams firmneſs in believing, is not much materiall. It is no ſmall ſigne of ſtable faith, to paſſe by notice of things that oppoſe Gods promiſe; and a great means to ſtabliſh faith, the withdrawing of our minds from beholding the things, that may hinder the accompliſhment of Gods promiſe. This once is clear, that the firſt ſtep to incredulity, is the looſing of our thoughts, to rove towards things oppoſing Gods promiſe; and demitting our minds to behold the impediments of ſecond cauſes: Thus fell Zachary incredulouſly to queſtion the promiſe of God, whiles he conſidered his own. and his wifes old age, diſabled (as he thought) for procreation, Luc. 1.18. Thus Sarah in like ſort, Gen. 18.12. thus Moſes, Num. 11.21. Thus Gods children, at this day; Their ſins great, therefore not capable of pardon: Corruptions ſtrong and ſettled by evil cuſtome, therefore not poſſible to be mortified: Grace ſmall, temptations many and violent; therefore perſeverance impoſſible.
Ʋſe It is our wiſdome, and will be our comfort, in this particular, to hold ſemblance with Abraham; where we have Gods promiſe, ſeem it never ſo incredible, reſt in it; and that thou mayeſt ſo do, beware how thou give way to fleſh and bloud, drawing down thy thoughts to the courſe of nature. To many, yea moſt, of the promiſes made to us in Chriſt, gainſaying we ſhall find in nature; reaſons of believing, onelyonly in the power, truth, and goodneſs of God; and in the merit and obedience of Chriſt, the ratifier of the promiſes 2. Cor. 1.20.
The ſecond ſigne of Abrahams ſtrength in faith is, That he doubted not of the promiſe; where alſo the generall cauſe of doubting is expreſſed, that is, unbelief. Touching the ſenſe ſee the former explanation.
The points we have here obſervable: 1. A difference betwixt faithleſneſs and doubtfulneſs; ſuch as is betwixt the Cauſe and the Effect: Not every one that doubts, is faithleſs, though doubting argue ſome meaſure of unbelief: A man merely faithleſs denies all aſſent to truth propounded; in doubtfulneſs is ſome aſſent, though not without fear, that the contrary may be true.
I obſerve it the rather, reſpecting the weakneſs of ſome amongſt Gods Children, that perplexed with doubtings paſs cenſure of meer faithleſneſs upon themſelves: Saith our Saviour to Peter doubting, *Mat. 14.31.oh thou of little faith, wherefore didſt thou doubt? Doubtings argues weakneſs of faith, not a nullity of believing.
A Second point obſervable is the fountain of doubtfulneſs, and that is unbelief; doubting is a fruit of unbelief; ſo far as we are doubtfull, ſo far are we faithleſs: from faith proceeds nothing but certainty; wavering therefore iſſues from want of faith.
If any demand, whether ſuch as doubt may be preſumed to have faith? Anſw. Doubtfulneſs, though it agree not to the nature of faith, yet may meet with faith in the ſame ſubject. Why not, as well as other corruption with grace? Fleſh with ſpirit, knowledg with ignorance, rebellion with obedience hard-heartedneſs, with remorſefulneſs, &c. So hath God tempted all gifts of the ſpirit in us, that their contraries are abated, not aboliſhed: Whence iſſue in Gods Children acts not of grace only, but of corruption alſo; yea, in the ſame act of Gods Saints, a ſpice of corruption, as well as a relliſh of grace, ſee Rom. 7.23. Gal. 5.17. And, as the argument is ill, there is (ſome) rebellion, therefore (no) inclination to obedience; ſome corruption, therefore no grace: ſo as ill followes it; there is ſome doubtfulnes, therefore no faith: But, though this be true, yet doubtfulneſs hath no other fountain, then unbelief.
And it ſerves, firſt, to ſhew the vain contentment, and ſelf-pleaſing, many through miſpriſion, conceive from their doubtings; even hence concluding the ſincerity of faith, from the ſenſe of doubtings.
Their errour I would gladly reform, and it ſprings from hence: We ſay, truly it is preſumption, not faith, that's never encountred with doubtings; and they have no faith at all, that never had conflict with infidelity: though this be true, yet in doubtfulneſs ſimply none hath comfort becauſe it is a fruit of infidelity. The ſenſe of unbelief is occaſionally comfortably; and ſtriving againſt doubting; is a ſign of faith; in this thou haſt no comfort, that thou doubteſt; but this is the comfort, that thou ſeeſt thine unbelief, bewaileſt it, and ſtriveſt againſt it, Mar. 9.24.
Secondly, It ſerves to admoniſh us, to ſtrive againſt doubtings, and to pray with the Diſciples, Lord help our unbelief, Luk. 17.6. The root is bitter, out of which it grows; the vice, moſt diſhonourable to God, moſt diſcomfortable to our ſelves, unbelief. 2. This banes our prayers, and makes them return empty from our God, Iam. 1.7.3. Breeds wavering in Chriſtian profeſſion, and practice. verſ. 8.4. In a word, makes all duties flow coldly from us, whileſt we queſtion Gods power, or will, to reward them. 5. Diſhonours the promiſer, by queſtioning his ability, or readineſs to perform what he hath promiſed: And, that is it, which in the contrary comes next to be treated.
From the ſigns of ſtrength in Abrahams faith; the Apoſtle paſſeth to the effect thereof, He gave glory to God, by ſuch his believing.
Giving glory to God] We may not ſo conceive, as if any reall acceſs of glory came to God, by Abrahams believing; he is for gloriouſneſs foreign; and no reall addition, or diminution comes to his glory from the creatures of himſelf, and in himſelf he hath all perfection of glory; before the worlds were; his wiſdome and power, the truth were in him, in the ſame infinite meaſure, as now by his works he procures not glory; but either manifeſts, or communicates it to his Creatures: But we are ſaid to give him glory, in way, either of acknowledgement, or publication: ſo Abraham, by believing, gave glory to God, inaſmuch as thereby he acknowledged the power, and truth of the Promiſer.
The point to be obſerved, is; How glorious a thing it is to God, firmly to believe, and reſt upon his word: I know not, whether by any one Duty, God reap more honour, then from this of believing; His power, his truth, his goodneſs, his mercy. Attributes that the Lord counts moſt gloririous to himſelf, and deſires rathereſt to be acknowledged amongſt men, by believing we acknowledge: Yea, if there be any other office, and duty, whereby Gods glory is publiſhed, and occaſionally acknowledged by others, from faith it iſſues; Profeſſion, Patience, Love, Mercy, or if there be any other virtue, by exerciſe whereof men are excited to glorifie God; From Faith they all flow, as from their fountain: And I marvell not at the Lords ſo ſore indignation againſt Moſes his friend, for not ſanctifying him, by believing; read Deut. 32.51. Num. 20.12. and, 27.14. and, 11.21, 22, 23. a greater diſhonour he could ſcarcely have done to the majeſty of God: Faith thinks highly of God, Incredulity abaſeth him.
By this we may take occaſion to judge of that doctrine of Doubting ſo much commended by adverſaries to Gods people, as more honourable unto God, then is ours of aſſurance: That we may not ſeem to wrong them, let us underſtand, that Generall faith they allow to be undoubtfull; Faith ſpeciall they make the Lutherans dream, having no ground at all in the word of God: their meaning is, that what is in generall taught, touching the power, and truth of God, in fulfilling his promiſes, muſt and may be believed with undoubtfull faith; For our particular, to believe, that to (us) he will give Remiſſion of ſinnes, perſeverance, and life eternall; they teach the performance to be to the ordinary rate of Gods children, impoſſible, and groundleſs; the attempt arrogant and preſumptuous: Hope it we may out of a probable conjecture; believe it we may not, as out of infallible evidence: Hence are thoſe often commendations given to a courſe holden betwixt doubtfull Hope, and ſlaviſh, Fear, in our paſſage towards Gods kingdome. Where, Firſt, I demand.; Whether there may not, or ought to be ſpeciall Faith of Gods Power? my meaning is, whether a man be not bound to believe, that God can pardon his perſonall ſinnes, and give him life eternall? and whether the doubting thereof, in reſpect of our Perſons, be not cenſurable of unbelief? It is truly ſaid, Cain ſinned more, by deſpairing of Gods mercy, and denying his power to forgive his ſinne, then in embruing his hands in his brothers bloud, ſpeciall Faith then there may, and ought to be touching Gods power to perform his promiſe. Let us ſee, whether like faith ought not to be concerning Gods truth, and Will to perform it. 1. Commandment is given to pray for pardon of our own ſinnes, to pray for perſeverance, and life eternall; and a requiſite condition in available prayer, to believe, not onelyonly that God can, but that he will give what we pray for; ſee Mark 11.23. Matth. 21.21. Jam. 1.6, 7. How then is it a point of arrogancy, to endeavour ſpeciall faith? 2. Beſides this, What diſhonour is this to the ſpirit of God, not to believe his teſtimony given in our hearts, Rom. Bern. de Annunciat. Ser. 1. Auguſtin. Mannal. c. 24.8.16. ſhall we ſay, It is of Generalls onelyonly? Hear Bernard; Si credis peccata tua non poſſe deleri, niſi ab eo cui ſoli peccâſti, hene facis: ſed adde adhuc, ut & hoc credas, quia per ipſum (tibi) peccata donantur; hoc eſt Teſtimonium quod perhibet in corde noſtro Spiritus Sanctus, dicens; Dimiſſa ſunt tibi peccata tua: More I add not, upon this occaſion; onelyonly I ſay, If to reſt on Gods word be a thing ſo Honourable to the Promiſer; to doubt of his promiſe, is to derogate from his glory: whether the doubt be of his Power, or of his Will; of the Generall, or for our own Particular.
Let all Gods children, to whom God hath given repentance, take notice of their doubtings, as things diſhonourable to God, and derogatory from the glory of his power, and truth, and mercy: What, when God proclaimeth pardon even to bloudy ſinnes repented. Iſa. 1.18. ſhall we queſtion, whether in mercy he can or will forgive the ſins we have forſaken? when he hath ratified all his promiſes in the bloud of his Sonne, 2 Cor. 1.20. ſhall we queſtion, whether he mean ſooth, in promiſing his children pardon, protection, perſeverance, or life eternal? God forbid! I ſay not, we can at all times, free our ſelves of doubtings: onelyonly I adviſe to take notice of them, as of ſinnes, not of lighteſt nature; detracting ſo much from the glory of the power, or truth, or goodneſs of the promiſer. It follows now in the Text.
And being fully aſſured, or perſwaded] The ſtrength of Abrahams faith the Apoſtle hath before declared, by removing from him the effects, and ſignes of weakneſs in believing; the ſame he here ſhews poſitively, ſetting down the property, and nature of faith in her ſtrength, and aſcribing it to Abraham.
In the words are two things. 1. The meaſure of Abrahams perſwaſion; He was fully aſſured. 2. The matter ſubject of his perſwaſion; or, the Propoſition to which Abraham thus fully aſſented; That what God had promiſed, he was able to perform: where we may alſo conceive to be implyed the grounds of Abrahams ſo firm believing. The promiſe, and power of God.
Obſerv From the Firſt we obſerve; That faith in her ſtrength, Beza. Paraeus ad loc. Calvin. Inſtit.and perfection hath firmneſs, yea fulneſs of aſſurance: others otherwiſe conceive the note, and thus collect, That fulneſs of perſwaſion is of the nature, and eſſence of Faith: That none of Gods children erre to their diſcomfort, thinking they have no truth of believing, becauſe they want fulneſs of perſwaſion thus much underſtand: That in exact defining, the cuſtome is, to conſider virtues, &c. Abſtractly from their ſubjects. 2. In ſuch abſtraction, to expreſs their nature in terms, importing their greateſt excellency, and perfection. 3. Virtues morall, and Theologicall they deſcribe, not as they are in our practice, but as they ought to be, by Gods preſcript: What now, if faith in (us) be doubtfull? yet in it ſelf, and according to its own nature, it is a full perſwaſion? What, though in the diſpoſition, and beginnings it be wavering? yet in the excellency, and perfection it is of infallible certainty: What if our practice of faith be weak? yet God requires perfection of it, and our ſtriving muſt be to perfection preſcribed.
Ʋſe Thus let us uſe it: As an occaſion to humble our ſelves for our doubtings; Auguſtin. Epiſt. 29. ad Hieron.for that which Auguſtine ſaith of charity, is as true of faith; profectò illud quod minus eſt quàm debt, ex vitio eſt: yet thus much withall, Let us not ſo far deject our ſelves, as to think we have no truth of faith, becauſe we want perfection and fulneſs of aſſurance; yet may faith be in truth where that meaſure is not attained: See Annot. ad verſ. 20. as the truth of humane nature in an infant, wanting the ſtrength of grown men.
The matter of Abrahams perſwaſion followeth: That what he had promiſed, he was able alſo to perform:] The points obſervable are, 1. That faith even juſtifying is an aſſent rather then affiance; having for his object terminum complexum; whereof ſee Annot. ad verſ. 3.
2. Take notice of two ſpeciall grounds for faith to reſt on; the promiſe, and power of God; both joyntly conſidered eſtabliſh faith; ſever either from other, thou makeſt faith either phantaſticall or wavering. Hereof ſee Annot. ad ver. 17.