Exposition of Romans 4, Exposition · Verse 23, 24, 25

Exposition of Romans 4 · Exposition · Verse 23, 24, 25

p. 168VERS. 23, 24, 25.

Now, it was not written for his ſake alone, that it was imputed to him.

But for us alſo, to whom it ſhall be imputed, if we believe on him, that raiſed up Ieſus our Lord from the dead.

Who was delivered for our offences, and was raiſed again for our juſtification.

THe paſſage to this laſt member, we may thus conceive: The Apoſtle ſuppoſeth ſome weakling thus to enquire: It is true, Theophylact. ad loc. quid noſtra intereſt.thou haſt taught of Abraham that his faith was to him imputed to righteouſneſs; But what is that to us? Anſw. It was not written for him only, as matter of his glory, and priviledg; but for us alſo, for our profit, and comfort.

The points of the text are three.

Firſt, The uſe and comfort ariſing to us, from the records of Abrahams juſtification.

Secondly, The condition required of us, to the end we may ſhare with Abraham, in the bleſſing of juſtification.

Thirdly, The Reaſon brought to aſſure us of like favour, in like faith, &c. for better confirming the comfort unto us.

It was not written for him only, &c. but for us alſo. Where firſt obſerve we, The method of converſing in the hiſtories of the Saints; let it ſtill be with reference to our ſelves, and our uſe, They were written for us; ſee Rom. 15.4. Heb. 11. and 12. Their favours, for our comfort; their chaſtiſements, for our terrour; their vertues, to our patterns; their falls, for our caution.

p. 169And it is idle to conceit them, as encomiaſticall narrations of their glory only; Gods Spirit intended their records to our benefit.

A Second generall here obſervable, is, That Gods mercifull proceedings with his children are exemplary; he juſtified Abraham believing, he ſhall juſtifie us alſo, performing like faith: He pardoneth Paul repenting his blaſphemies, and made him a pattern to all that ſhall believe in him, to eternall life, 1 Tim. 1.16. He ſaved Noah from the deluge; delivered Lot from the fire of Sodome: Peters inference, from theſe particulars, is this generall; God knows to deliver his, out of temptation, 2 Pet. 2.9.

It is therefore a diſcomfortable miſpriſion of Gods Children in temptations, to conceive Gods favour, as the priviledges of ſome eminent amongſt his Saints, and their great weakneſs, to ſtudy differences, betwixt themſelves, and others, in points of neceſſary comforts: For, to yield that there were, that had their ſpeciall prerogatives in ſome particulars; as Prophets to be taught by dreams, and viſions, and immediate inſpirations, &c. Yet in matter generally neceſſary for comfort of conſcience, and eternall ſalvation, what was vouchſafed one, may be expected of all. 1. The Covenant is made with all, without difference, with the leaſt, as well as with the greateſt, Ier. 32.40. 2. The mediation of Chriſt available for all 1 Tim. 2.4. of all ſorts, ſexes, nations, and ranks of men: God, is he the God of Abraham only? nay, even of his ſeed alſo: Chriſt, is he the Mediatour for Apoſtles only? nay, even for all, that the Lord hath given him out of the world, Ioh. 17.9. Their is neither male, nor female bond nor free, weak, nor ſtrong, but all are one in Chriſt Jeſus: The ſame blood of Chriſt redeemed all; the ſame love of God embraced all; the ſame ſpirit ſeals all, to the day of redemption; the impreſſion in ſome is more evident, then in others; the image all one, wherewith all are ſtamped and thereby ſealed unto the day of redemption: The only thing that concerns p. 170us, is, to provide we reſemble in our behaviour; the Lord we ſhall finde impartiall in his favours, if we be not diſſonant in our demeanure; and that is the next thing the text leads unto: To us it ſhall be imputed, as to Abraham, believing as Abraham, in him that raiſed up Ieſus from the dead.

Obſerv The generall inſtruction the text affords, is this; That a man deſiring to partake the favours of the Saints, muſt be carefull to reſemble the practice of Saints: Wouldeſt thou be juſtified as Abraham? believe as Abraham; pardoned as Paul? repent as Paul; delivered as Lot? be righteous as Lot: The ſame God is a like to all in his bleſſings, that are alike to him, in their obedience.

There is a generation of men, enviouſly emulous of the priviledges of Gods Children, diſſolutely careleſs of their behaviour: Let my ſoul dye the death of the righteous, ſaith Balaam; but the helliſh wretch cares not to live the life of the righteous: Bernard. in Pſal. qui Habitat. Ser. 7.life of the righteous: Tantus eſt pietatis fructus, (ſaith Bernard) tanta juſtitiae merces, ut ne ab ipſis quidem non deſiderari queat impiis, & injuſtis. I would the conditions might ſeem as reaſonable, as the reward is glorious: But the complaint of that Father, who ſees it not fitting the times? quam pauci poſt te, o domine Ieſu, ire volunt, cum tamen ad te pervenire Nemo ſit, qui nolit: Lord Jeſu; How few are they, that are willing to go after thee, when as yet, there is no man but deſires to come unto thee; as knowing, that at thy right hand there are pleaſures for evermore: Et propterea volunt omnes te frui at non ita & imitari; conregnare cupiunt, ſed non compati: Hence is it, that all men would enjoy thee, but they like not ſo well to reſemble thee; fain they would raign with thee, loath they are to ſuffer with thee: Et mox mortem ſpiritualium optant ſibi etiam carnales, quorum tamen vitam abhorrent: Brethren, like rewards, require like labours; like favours, like duties: They fail not of Abrahams bleſſing, that follow Abrahams faith; and let them never expect his comforts, that p. 171refuſe to reſemble his virtues.

That for the Generall.

View we now the Words, wherein are two things.

Firſt, The duty it ſelf required of us, to the end we may ſhare with Abraham, in the bleſſing of juſtification, believing in God.

Secondly, The object thereof, God ſet out here by a periphraſis, who raiſed up Ieſus from the dead.

Senſe Senſe; Believing in God] The words thought not delivered in that form, yet import the condition required of us to juſtification, and are therefore well rendred, according to the ſenſe, by ſome tranſlatours; If we believe, or, ſo that we believe.

Some here conceive the Apoſtle to deliver us, the nature of juſtifying faith; and to reſolve us, that it is rather an affiance, or putting truſt in God, then an aſſent, or giving credit to the truth of his promiſe. The queſtion hath been largely diſcuſſed, ad verſ. 3. Whether I remit the Reader.

We may better hence collect the neceſſity, of putting truſt in God for righteouſneſs to juſtification, then a deſcription of the faith that juſtifieth: And that is it the Apoſtle directly teacheth; that to juſtification, is neceſſary a relying upon God, through Chriſt, and putting confidence in him, for juſtification; and withall, the infallible ſequel of juſtification, upon our confidence, placed in God for that bleſſing.

As touching the nature of faith juſtifying, the Apoſtle intends not here to teach us; yet ſhall it not be amiſs, on this occaſion, to propound ſome arguments brought for that concluſion; as I heard them lately in conference with a friend, reverend for learning, and piety: Mr. J.D.His judgment was, that faith juſtifying was rather an affiance, and reſting on Chriſt for righteouſneſs, then a perſwaſion of Gods love in Chriſt, or an aſſent to the promiſes of the Goſpel: His arguments theſe. Firſt, Faith that juſtifieth, (be it p. 172what it will be) muſt needs go before juſtification it ſelf; ſo doth affiance, ſo not particular faith: For it muſt firſt be true, that God juſtifieth me, before I can believe it; and in order of nature, there is truth in the propoſition, before the aſſent is given to the truth of it. Anſw. The propoſitions of the Goſpel we may conceive, to offer themſelves to our minde, either in terms of the future tenſe; or, ſub verbis de praeſenti, or praeterito: As thus; God (will) pardon my ſins, and accept me to his favour for Chriſt; or thus, God (hath) pardoned my ſins, and doth accept me as righteous in Chriſt; accordingly, the aſſent thereto, is either as to a thing that ſhall be, or as to a thing already done: In the firſt obtaining of juſtification, the aſſent of faith is to the propoſition, De futuro; and that we are ſure had actual truth from everlaſting, concerning all thoſe that ſhall be heirs of ſalvation: The aſſent to the propoſition, de praeſenti, or praeterito, is, in order of nature, after juſtification: In time, for all that, they are ſimul; the propoſition, de futuro, is in nature before it: ſo ſoon as I believe that God (will) pardon, he pardons: Before I believe that he (hath) pardoned, he hath pardoned: And that I think may ſuffice to aſſoyl that doubt, ſo expertly and acutely contrived.

Beſides this, they ſhould attend, that the affiance they ſpeak of, iſſues out of the perſwaſion, we have of Gods love to us in Chriſt; for who can relye on God for righteouſneſs and ſalvation, that hath not ſome perſwaſion, that God is a father to him in Chriſt? So that what argument concludes the precedence of confidence to juſtification, concluds much more a precedence of particular aſſent, out of which, as out of a fountain, that affiance iſſueth: And howſoever it be true, that ſuch aſſent as is ſpoken of, receives ſtrength from our affiance; yet from it, no otherwiſe, then from other gifts of ſanctification; namely, as from evidences, and ſignes, and, as I may term them, qualifications of our perſons, and diſpoſitions as it were, to entitle p. 173us to the Promiſes; or rather, to evidence the title we have (according to the Covenant) unto the merits, and benefits of Chriſt.

The ſecond argument was, as I conceived it, on this manner; To faith juſtifying all men are bound: To particular perſwaſion, of Gods will to pardon ſins, all are not bound: For, God binds no man to believe an untruth: there are ſome of whom it never was, nor ſhall be true, that God will pardon their ſins as Reprobates: Ergó. Anſw. Zanch. de natura Dei, lib. 5. c. 2.That which is ground of his Argument I confeſs I find amongſt our Divines, more reſolutely determined, then diſtinctly explained: Their concluſion is, that all men, even Reprobates, are bound to believe, that they are in Chriſt Elected to Salvation: Theſe reaſons ſeem to make againſt it: Firſt, for that there are, and ever have been many, to whom the name of Chriſt, or the benefits in him conveyed unto us, were never known: And Paul ſeems to ſay of ſuch, Rom. 2.12.Rom 2:12as ſin without the Law, they ſhall periſh without the Law, By proportion we may ſay, They that ſin without the Goſpel, ſhall periſh without the Goſpel; The not giving credit thereto ſhall not be imputed to their condemnation, in as much as it was never revealed unto them: By conſequence therefore, there was no bond upon their conſcience to believe it: Moreover, particular aſſent riſeth from that particular Teſtimony of Gods ſpirit with ours, Rom. 8.16. Which who can ſay to be vouchſafed to Reprobates? But yield, ex abundanti, that Reprobates at leaſt in the Church are bound to believe it; What then? It follows thence, that God binds them to believe an untruth. Anſw. An untruth in the thing, No untruth to them, except by their own default; becauſe, that howſoever God hath revealed that there are ſome Reprobates; Yet reveals he to no man, in this life, his own Reprobation: And as the rule of our actions is not Gods ſecret, but revealed will; ſo the rule, and meaſure of Faith is not truth ſecretted, but truth revealed: S^t. Auguſt. Enchirid. ad Laurent.Auguſtine ſticks not to ſay, that a man may will what is p. 174contrary to the will of God, He means his ſecret will, and yet in ſo willing Not ſinne. For Example, A child in the mortall diſeaſe of his father, may deſire the life of his father; ſuch deſire the event proves contrary to the will of God; yet is no ſinne; becauſe Gods will revealed warrants ſuch deſire to us: Let us ſee, whether we may not find ſome ſemblance in the point of Believing: In Hezekiah his ſickneſs, Iſa. 38.Isa 38the Lord ſends Iſaiah with that meſſage: Thou must die. An untruth in the event, and according to Gods ſecret purpoſe; yet can we doubt, but Hezekiah therein was bound to give credit to the Prophet? Similiter, To make full the anſwer: Thus let us conceive; Look as Gods promiſes are propound to be believed of particulars; ſo, and no otherwiſe are we bound to believe them: how are they propounded? Hypothetically, rather, then Categorically; with limitation, rather then Abſolutely; For Example, How am I bound my ſinnes ſhall be forgiven? To wit, Hypothetically, If I believe in Chriſt, and repent my ſinnes: How to believe, I ſhall be ſaved? To wit, Hypothetically; if I keep preciſely the way that leadeth unto life: ſeparate the Hypotheſis, either in mine underſtanding, or practice, I am not bound to believe the Remiſſion of my ſinnes; nay, I am bound not to believe it: For, there is no mandate in the word, that tyes an impenitent ſinner, ſo continuing, to believe, that his ſinnes are forgiven; nay, there is ſomething equivalent to a mandate, enjoyning, in ſuch caſe, to believe the contrary; inaſmuch as God hath revealed, that he will not be mercifull to ſuch an one, as goeth on ſtill in his wickedneſs. The ſumme is this; Reprobates are bound to particular faith Hypothetically; Abſolutely they are not bound: ſhall we ſay now, their binding to ſuch belief binds them to believe an untruth? Nothing leſs: For, it is true, of every particular, If he repent, His ſinnes ſhall be forgiven him: this is ever true, and thus onelyonly are the promiſes propounded to faith of particulars: And it is never true, that God will pardon any mans ſinnes, p. 175except he repent, and believe the Goſpel: Thus farre by the way, in anſwer to theſe Arguments; rather wittily couched, then ſoundly concluding the purpoſe: Let us now return to the Apoſtle, and from him learn. 1. That Confidence in God for righteouſneſs through Chriſt, is neceſſary to juſtification. 2. That juſtification belongs to all relying upon God in Chriſt for righteouſneſs: What ſhould I belong? it is the teſtimony of all the Prophets, ſaith Peter, given unto Chriſt, that through his name, whoſoever believeth in him, ſhall receive remiſſion of ſinnes, Acts 10.41. and it is Chriſts own aſſertion: that, As, Whoſoever believeth on the ſonne of God hath everlaſting life: So, Whoſoever believeth not in him, ſhall never ſee life, but the wrath of God abideth on him, See John 3.15, 16, 18.36. Item, 1 John 5.13. Where fitly falls in the queſtion, Whether any confidence may be placed in our works, or gifts of righteouſneſs, for juſtification and ſalvation? For better conceiving the truth in this kind, know we, that there is a main odds betwixt theſe two queſtions. 1. Whether our confidence, and ſettled hope of ſalvation riſe from our works? and 2. Whether confidence may be placed in our works?

The one for my part, I yield to them, in a ſenſe, profeſſing my ſelf herein of Lumbards minde; Lumbard l. 3. diſt. 26. & Bonavent. ad Loc. Magiſt.that our hope ariſeth, partly, from precedent works, though the term of merit I abhor: Thus conceive it, In hope and confidence, we muſt conſider. 1. The habit, 2. The act, or exerciſe of it: The habit is meerly of Gods grace infuſed; the act ariſeth in part, from preſence and view of our obedience: Bellarm. de juſtifil. 5. c. 7.The places are pregnant, 2 Tim. 4. 1 Ioh. 3.3. And Bellarmines reaſon is not to be condemned; the obtaining of falvation, depends chiefly on Gods fidelity; but in part alſo on our works of obedience: therefore, as hope were not certain, if we ſhould do good works, and God were not faithfull; ſo neither can it be certain, if God be faithfull, and we neglect good works: And from this doctrine our beſt Divines are not abhorrent; all good works which are p. 176done in true faith, Zanch. in praecept. 1. cap. 13, De Spe.avail to confirm faith of the glory that ſhall be revealed; ſaith Zanchius, Non inficiamur, &c. We deny not, but that by the gifts of God beſtowed on us, our hope of obtaining the good things to come, and of having eternall life, is confirmed: And it is a truth, that Thomas hath (his term being mollified) Spes dicitur ex operibus provenire, quantum ad ipſam rem exſpectatam: For I demand, from what evidence conclude we, that we ſhall be ſaved, but from our obedience? In all the diſcourſes tending to confirm our aſſurance, whether of faith, or hope; ſee if the minor muſt not be framed, out of preſence of inherent righteouſneſs: For inſtance, How conclude I, that Chriſt is to me Author of ſalvation? The propoſition we have in Paul; Chriſt is Author of ſalvation to all that obey him. Heb. 5.9. The minor, my conſcience muſt yield me, I obey him, elſe, can I not rightly conclude, that to me Chriſt is author of ſalvation: Nullus recte ſperat beatitudinem, niſi qui deo ſervivit, vel proponit deo ſervire, ſaith Bonaventure truely.

The difficulty is onelyonly, how our hope reſpects our obedience, whether as a cauſe of ſalvation, or as an evidence, and ſigne onelyonly of our having title to ſalvation. Lumbard qua ſupra.Thus I think, we may truly reſolve; though obedience be a partiall cauſe of hope, as hath now been ſaid; yet it is an evidence, rather then, in property of ſpeech, a cauſe of ſalvation. And in that ſenſe, we may yield to Lumbard his deſcription of Hope, mitigating one term onelyonly: Hope is a certain expectation of future bleſſedneſs, ariſing from Gods grace, and works precedent: and, ſine operibus bonis aliquid sperare non ſpes ſed praeſumptio dici poteſt. Bern. fol. 31.It is infidelis fiducia, ſaith Bernard, cùm videlicet in ſpe peccamus.

The other queſtion nearly concerns the place; Whether confidence for ſalvation may be placed in our works? Here our Adverſaries thus mince it: Bellarm. de juſtific. lib. 5. cap. 7.The chiefety of our hope, and confidence muſt be placed in God; yet in bonis meritis, quae verè talia eſſe compertum ſit, fiducia aliqua collocari poteſt, p. 177modò ſuperbia caveatur: and again, ſithence hope may be placed in our merits, if they be true merits, & ſobriè id fiat: handſome cautions, and limits put to ſuch a concluſion. 1. If they be true merits. 2. If it be done without pride, and with moderation: With ſuch impoſſible, and incompatible Hypotheſes, what concluſion ſo abſurd, but may be holden for true? Yield we, that Adams fall hath not hurt his poſterity, by depraving nature, I would eaſily infer Pelagius his concluſion, That by the power of nature, it were poſſible to fulfill the Law. But, 1. The Hypotheſis is improbable there being no true merits of any meer creature. 2. Yield there were ſome works of ſome men perfect; yet ſo will not the concluſion follow in reſpect of that frequent intervenience of ſins, deſtroying the value of other works; ſaith Hilary truly, Spes in miſericordia Dei in ſeculum, Hillar. ennarr. in Pſal. 51.Ps 51& in ſeculum ſeculi eſt: Non enim ipſa illa juſtitiae opera ſufficient ad perfectae Beatitudinis meritum, niſi miſericordia Dei, etiam in hac juſtitiae voluntate humanarum demutationum, & motuum vitia non reputet.

Let us ſee their other limitation; ſo that pride in ſuch confidence be avoided. There is then belike, an humble kind of confidence in our own works, as if we ſhould ſay, an humble pride. There be ſome, ſaith Bernard, Bernard de Quadrageſ. ſerm. 5.that ſeek life eternal. Non in humilitate, ſed tanquam in fiducia ſuorum meritorum. In his opinion very confidence in our works is a ſhrewd ſpice of pride. But let us ſee what that pride is, that in ſuch confidence they preſcribe to be avoided: It is this, When a man thinks he hath his merits of himſelf, not of Gods grace: In caſe then a man thankfully acknowledge his good works to proceed from Gods grace, it is lawfull to put confidence in them. Hear Bernard, Bern. in Annunciat. Ser. 3.Si quis gratus eſt, ſi quis devotus ſi quis ſolicitus, ſi quis ſpiritu fervens, caveat ſibi nè ſuis fidat meritis, nè ſuis operibus innitatur: alioquin nec hujuſmodi quidem animum intrat gratia. I thank God, ſaith the Phariſee, I am not as others; to Gods grace he aſcribes his righteouſneſs, and yet returns emptie of juſtification.

p. 178To come briefly to the point, our concluſion is this; No confidence at all for righteouſneſs, or ſalvation ought to be placed in any our works, be they never ſo good, or ſeemingly perfect.

Our firſt reaſon is, for that we find the moſt eminent amongſt Gods Saints renouncing all their own works, not onelyonly naturall, but gracious alſo, and relying themſelves onelyonly on Gods mercy in Chriſt; ſee Pſal. 143. Phil. 3.9, 10. Dan. 9.18. We do not preſent our ſupplications before thee, for our righteouſneſs, but for thy great mercies. Shall we ſay, as they, he ſpeaks as one conceiving it as a matter of beſt ſafety, Bellarm. de juſtif. lib. 5. cap. 7.not of neceſſity? What then means that ſo plentifull, and humble confeſſion of ſins, in the former part of the prayer? In any reaſonable conſtruction, he ſpeaks as a man preſſed with conſcience of ſin ſo far, as that he acknowledgeth confuſion to be their onelyonly due portion, if mercy ſuccour and relieve him not.

To this we add theſe reaſons, weighty for the purpoſe, howſoever ſleightly paſſed over by Adverſaries; as, 1. That our beſt works are defiled by our concupiſcence, Gal. 5.17. 2. Are defective, and imperfect, according to the rule of the Law of God. 3. Loſe their worth, through interruption, and the frequent intercurrence of ſins of ignorance, and weakneſs; would God not too often, by ſome falls almoſt preſumptuous.

Hereto we adjoyn the conſent of Fathers: Auguſt. manual. c. 22.Tota spes mea (ſaith Auguſtine) est in monte Domini mei; mors ejus meritum meum, refugium meum, ſaelus, vita & reſurrectio mea; meritum meum miſeratio Domini; non ſum meriti inops, quamdiu ille miſerationum Dominus non defuerit; & ſi miſericordiae Domini multae, multus ego ſum in meritis. Shall we ſay, he remits of his right, and ſpeaks onelyonly out of humility, or as one chooſing the ſole merciemercy of God for his ſafeſt refuge: Hear him in another place; Vae etiam laudabili vitae hominum, Auguſt. Confeſ. l. 9. c. 13.ſi remotâ miſericordiâ diſcutias eam: Non eſt quod jam quaeras, quibus meritis ſperemus bona, praeſertim p. 179cùm audies apud Prophetam; Non propter vos, Bern. in Cant. Ser. 67, & 68.ſed propter me ego faciam, dicit Dominus: ſufficit ad meritum ſcire, quòd non ſufficiant merita. Idem, Deeſt gratiae quicquid meritis deputas: nolo meritum quod gratiam excludat: Horreo quicquid de meo eſt, ut ſim meus, &c.

The ſame Bernard noting the faults that ſometimes inſinuate themſelves into our prayers, Bern. de Quadrageſ. Serm. 5. ad calcem.in thoſe that are made for eternall life, pride ſometimes uſeth to creep upon us: Vitam aeternam fortaſſis aliqui non in humilitate quaerunt, ſed tanquam in fiducia ſuorum meritorum. Nec hoc dico, quin accepta gratia fiduciam donet orandi; ſed non oportet, ut in ea conſtituat quiſquam fiduciam impetrandi: Hoc ſolum conferunt haec praemiſſa dona, ut ab ea miſericordia quae tribuit haec, ſperentur etiam ampliora. Sit ergo oratio—quae fit pro aeterna vita, in omni humilitate praeſumens de ſola (ut dignum eſt) miſeratione divina.

Propter incertitudinem propriae juſtitiae, & periculum amittendae aeternae gloriae; [tutiſſimum] eſt, Bellarm. qua ſupra.fiduciam totam in ſola Dei miſericordia, & benignitate reponere.

Thus rather, Propter imperfectionem propriae juſtitiae, & periculum amittendae aeternae gloriae, [neceſſarium] eſt fiduciam totam in ſola Dei miſericordia, & benignitate reponere.

Let us briefly view the reaſons they alledge for their purpoſe. They produce Nehemiah, praying remembrance of his good deeds, Neh. 13.22. Ezekias alſo alledging his ſincerity, Iſa. 38.3. David promiſing himſelf retribution (becauſe) he had kept Gods wayes, Pſal. 18.20, 21. Many the like might have been heaped up: but how follows the concluſion? Therefore they put confidence in their works? Nay, ſee Nehemiah in the ſame place, praying to be ſpared, according to the greatneſs of Gods mercy; think we he puts confidence in his works, as true (cauſes) of ſalvation, that prayes pardon of his imperfections? Thus briefly let us conceive, that the Saints of God alledging their righteouſneſs in prayers, reſpect not their works, as (matter) of their confidence; ſee Dan. 9.18. but as inferiour helps of p. 180their hope, quatenus they are evidences of their being in the Covenant, and partakers of the promiſes. That they put confidence in, is Gods mercy, and truth in his promiſe; the reaſon of that confidence is their obedience, in reſpect of preſence, not of efficiency: Take one inftance for many, Neh. 1.8. the ſervant of God prayes for reſtoring the people out of captivity; what layes he for ground of his prayer? The word that he ſpake by Moſes, If they turn unto me; I will gather them: Now Lord (ſaith Nehemiah) we deſire to fear thy Name, therefore gather us. Can any think the holy man alledgeth their fear of God, as (matter) of confidence? See how diminutively he ſpeaks of it; it is rather a (deſire) to fear, then actuall fearing; and therefore needs mercy to accept it, hath no merit to procure ſo great a bleſſing from God. Auguſt. de verb. Apoſt. Ser. 16.To like purpoſe Auguſtine; In his quae jam habemus, landemus Deum largitorem; in his quae nondum habemus, tenemus debitorem: Debitor enim factus eſt non aliquid à nobis accipiendo, ſed quod ei placuit promittendo:— Illo ergò modo poſſumus exigere Dominum noſtrum, ut dicamus, Redde quod promifiſti, quia fecimus quod juſſiſti, & hoc tu feciſti, quia laborantes juviſti.

Their ſecond argument, becauſe our works are vera ſalutis cauſa: we may put confidence in any true cauſe, which is known fit to bring us to the end wiſhed, and hoped for; ſuch are our works; Ergo. To this argument the anſwers are divers, amongſt our Divines: The Apologie of the Auguſtane confeſsion ſeems not to deny, that there is ſome virtue in the works of the faithfull, procuring unto us eternall life. But that virtue they imagine to be extrinſecall, iſſuing from the merit of Chriſt imputed to us; whereby it comes to paſs, that the blemiſhes of our obedience are covered, and our works preſented as pure, and without ſpot before God. And ſundry others, eminent in the Church of God, think it no hereſie to ſay; that our good works tincta ſanguine Chriſti, make us worthy of eternal life. In which and many the like ſpeeches, I muſt needs profeſ…e I ſee nothing p. 181derogatory to the glory of Gods grace or Chriſts Mediation, nor worthy the tragicall exclamations of many, if they be duely conſidered: Our Sacrifices, ſaith Peter are acceptable to God through Jeſus Chriſt, 1. Pet. 2.5. See Reynolds contra Hart. cap. 8.pure and clean, ſaith Malachy, though not by inherence, yet by acceptation, and by that tincture they receive from Chriſts bloud and interceſſion, Rev. 8.

But will it not hence follow, that they are true cauſes of ſalvation? Anſw. In no wiſe, as Papiſts conceive it; namely, that ex propria dignitate, and becauſe they ſatisfie the Law of God: ſuch dignity we acknowledge none inherent in them, nor ſuch perfection as ſatisfies the Law: The worth they have, is from their die and tincture in Chriſts bloud; and that is it alone, that makes them capable of reward: ſo that the term of our confidence is Chriſts bloud, not our works; into which the whole cauſality, as I may term it of ſalvation, in reſpect of us, is to be reſolved.

Others there are, that chooſe ſimply and without diſtinction, to deny the aſſumption; leaſt peradventure the proud heart of man ſhould ſwell with opinion of its own conferring any thing to its own ſalvation. They are via regni, ſaith Bernard, non cauſa regnandi: Cauſes, if ye will, ſine quibus non; neceſſary antecedents to ſalvation, no virtuall efficients or procurers thereof unto us: moſt truly and fitlieſt to the Popiſh opinion, according whereto they are made ſo exactly anſwerable to the juſtice of the Law, that they need no mercy to cover their defects, no imputation of Chriſts merits, to hide their blemiſhes from Gods juſtice: yea, have a worth in them, proportionall to the tranſcendent weight of glorie.

The Apoſtle otherwiſe: Rom. 8.18.Rom 8:18The ſufferings of this life are not worthy of the glory that ſhall be revealed: Non ſi unus omnes ſuſtineat, ſaith Bernard. Totis licèt animae, Bern. de Annun. Ser. 1. Euſeb. Emeſſ. Hom l. 3. ad Monach& corporis laboribus deſudemus, totis licèt obedientiae viribus exerceamur, nihil tamen condignum merito pro coeleſtibus bonis compenſare, & offerre valebimus, ſaith Euſebius Emiſſenus.

p. 182We conclude therefore, That no confidence may be placed in our works of righteouſneſs: The whole muſt relie upon the mercy, and truth of the promiſer, and on his Chriſt, in whom the promiſes have their accompliſhment, 2. Cor. 1.20.

And of the dutie, and object thereof, thus far. His Periphraſis followeth.

Senſe Who raiſed up Jeſus our Lord from the dead.] For the ſenſe of the words: It may be enquired, how the reſurrection of Chriſt is aſcribed to the Father, whereas it is ſaid, The Sonne hath power to lay down his life, and to take it up again? Joh. 2.19. and 10.18. Anſw. The anſwer reſts in that old rule of Auguſtine; The externall works of the Trinity are undivided, in them all the whole three perſons work joyntly, in regard that the ſame divine virtue is equally reſiding in all. If it be yet demanded, why moſt uſually the reſurrection of Chriſt is aſſigned to the Father? Anſw. Thus we may conceive, that Chriſt in ſtate of humiliation emptyed himſelf, Phil. 2.7. Not as loving his glory, but as forbearing for the time, the ordinary manifeſtation of his Divine power; inasmuch, that howſoever there was no work of the father, wherein he did not equally communicate, quod ad ſubſtantiam operis; yet ſo little ſhew thereof was there, in the infirmity of his fleſh, that they might ſeem to be wholly from the father, without any concurrence of Chriſt incarnate.

Again, It may be demanded, What the reaſon is, that the Apoſtle ſingles out this effect of raiſing Chriſt from the dead, to deſcribe the father by? Anſw. Some think, to maintain the proportion betwixt the faith of Abraham, and the faith of his ſeed; that as he reſpected the power of God raiſing the dead, in like ſort ſhould ours: This is ſomewhat; but, if I be not deceived, there is ſome farther aym of the Apoſtle; he ſpeaks (methinks) as if he thought, there were ſome ſpeciall reaſon, and ground for confidence in God for juſtification, in this act of God raiſing Jeſus from p. 183the dead: And weigh it well, we ſhall finde, there is ſcace any thing more fit to ſtabliſh faith, in perſwaſion of juſtification, then this: For, when the Lord loſed the ſorrowes of death, and delivered our ſurety from bond age thereunto; doth he not give (evidence) that his juſtice is fully ſatisfied for our ſins, he fully reconciled unto us? Had not our ſurety Chriſt Jeſus, paid the utmoſt farthing due for our ſins, he had yet continued under the dominion of death, the wages of our ſins: Hence, ſaith Peter, 1 Pet. 1.3.1 Pet 1:3that the Lord hath begotten us to a lively hope, by the reſurrection of Chriſt from the dead; there being no greater, or more effectuall means to perſwade us, of pardon of ſins, reconciliation with God, acceptation to life eternal; then that Chriſt our ſurety, and undertaker, is riſen from the dead.

There is a kinde of wiſdome, and prudence in believing; the Apoſtle ſeems here to give us an hint, for the nature and uſe of it; thus conceives it, It is, when a man fits the conſideration of the attributes and actions of God, to the particulars moſt neceſſary, and fit for faith to reſpect, according to ſeverall occaſions: as here, The Apoſtle preſcribing confidence in God for juſtification, fits us with a deſcription of him, by an action beſt available for confidence, in that reſpect to relye upon; namely, His raiſing of Jeſus from the dead: The like in ſundry other places, is obſervable. Would they humble themſelves for their ſins? they conſider God as terrible, and dreadfull in his judgments: would they raiſe up themſelves with comfort? they conſider him as a God, that heepeth Covenant and promiſe as a father of mercies, and God of all conſolation: would they ſtabliſh hope, in expectation of things paſſing the courſe of nature? they conſider his endleſs power able to do exceeding abundantly above all that we can aske, or think.

There is a confuſed apprehenſion of the deity, for the moſt part liveleſs and ineffectuall; when men ingroſs only, p. 184and indiſtinctly mediate the Divine nature, without reference to particulars, concerning the preſent occaſion.

And another as prepoſterous, unſeaſonable, and no leſs uncomfortable, when men fit their faith, with meditation of that, that is moſt unſeaſonable for their preſent ſtate: God is merciful, ſaith the preſumer; he is juſt, ſaith the deſperate diſtreſſed: Both true; he is juſt and mercifull, ſaith the Pſalmiſt; but ſhould not faith in wiſdome, contemplate what is fitteſt for the preſent neceſſity? This wiſdome pray we for.

The laſt thing in this period remains; The Reaſon brought to aſſure us of like favour in like faith, for better confirming the comfort unto us.

Verſ 25 Who was delivered for our offences, and was raiſed again for our juſtification] The force of the argument thus conceive; God the Father hath delivered his Son to death, for expiation of our ſins; he hath raiſed him which was our ſurety, to aſſure us of our juſtification; doubt not therefore, but he will juſtifie thee, believing on him through Chriſt.

In the words, the Apoſtle ſends us to conſider two things, as pillars for faith to reſt on for juſtification. Firſt is, The cauſe meritorious, Chriſt death. Secondly, The evidence of the value, and worth of his humiliation; His reſurrection from the dead.

This text, ſaith one, is Brevis & largus; ſhort in words, large in ſenſe: Let us view the particulars: In the firſt member are theſe, 1. Who delivered. 2. Who was delivered. 3. Whereto. 4. For what.

For the Firſt: Who delivered: Pater filium; Chriſtus ſeipſum; Iudas Dominum, ſaith Auſtin. The fact one; the motives different: which made Iudas his treaſon criminous, Chriſts tradition of himſelf meritorious: I point only at the heads. Who was delivered? Ieſus our Lord: A leſs price, ſay ſome, might have ſufficed; yea, none at all, had God been ſo pleaſed: I think not, conſidering the p. 185endleſs juſtice violated, which God in our ranſome, intended to preſerve and manifeſt, Rom. 3.

Delivered] why ſaith he, delivered, rather then crucified? To lead us by the hand to the firſt cauſe thereof, the determinate councells of the Bleſſed Trinity, Act. 4.27, 28. I could command Legions of Angells for deliverance, Mat. 26.35.Matt 26:35ſaith our Saviour to Peter; but how then ſhould the Scripture be fulfilled? how the Fathers purpoſe, and councels accompliſhed?

VVhereto?] To death, even the ſhamefull and curſed death of the croſs, Phil. 2.8. That ſo we might be delivered from the curſe of the Law, Gal. 3.13. Incomparable Benignity of the Father; unmatcheable compaſſion, and humility of our bleſſed Saviour.

For what?] For ſins; for our ſins; whether we conceive ſin as the efficient cauſe, procuring theſe things unto our Saviour: or tropically intepret; For ſins, that is, for expiation of ſins, it is not greatly materiall: This latter hath ſome Auncients approving it, however Socinus laugh at the ſtrangeneſs of it: Theodoret, He underwent his paſſion, Theodoret. ad loc.Vt noſtrum debitum exſolveret; not much unlike Ambroſe: And that of the Prophet cannot better be expounded, Iſai. 53.10. His ſoul an offering for ſin, that is, to expiate ſin: The ſenſes are ſubordinate; ſins procured it; by it ſins were expiated, and to expiated them, Chriſt was delivered; ſee Iſai. 53. 1 Pet. 2.24.

For our ſins] Our in this caſe, 2 Cor. 5.21.2 Cor 5:21hath a threefold Antitheſis. 1. To Chriſt. 2. To Angells. 3. To Vnbelievers.

For ours not his own: He was holy, harmeleſs, ſeperate from ſinners knew not ſin; per experimentum, as Auguſtine interprets; ſee 1 Pet. 2.22, 23, 24. Heb. 7.26. Iſai. 53. Auguſtin. de peccat. Merit, & Remiſſ. lib. 2. cap. 35.Sine peccato natus eſt in ſimilitudine carnis peccati; ſine peceato vixit inter aliena peccata; ſine proccato mortuus eſt, propter noſtra peccata; as Saint Auguſtine.

Ours, not Angells; Heb. 2.16. In no place he aſſumes the Angells, but the ſeed of Abraham: It may be, there was ſomething eminent in their ſin, that excludes them; but let p. 186us take heed, whiles we ſeek the reaſon of our preheminence in the quality of the ſinners; we forget the Lords foreign, the ſpecialty of his love to man, that only cauſed it: Nunquid Angelo? Bernard de Paſſione Domini.ſed ille non eguit; Nunquid Diabolo? ſed ille non reſurget, as Bernard.

Ours, that believe; Ioh, 3.16. Not for ſins of unbelievers; yes, ſay ſome, ſufficiently for theirs: that diſtinction I ſtand not to examine: The queſtion is this, Whether intentionally, for the ſins of any but believers? They ſhall never be able to prove, that the intention is larger then the efficacy: or, that his death, was not effectuall to procure remiſſion for all, unto whoſe benefit it was intended.

The heads of this firſt member we have ſeen; let us with like brevity, ſee to what uſe they ſerve us.

Ʋſe Firſt, They direct us to a right eſtimate of our ſins; a point wherein, alack! how partially blind are the moſt of us: The matter we think ſmall, wherein we offend; the act and pleaſure momentany, tranſient in a moment: ſhould juſtice be ſo ſtrict, as for ſuch triflles, to load us with eternall curſing? or rather, ſhould mans malice be ſo diſſolute, as for ſuch trifles, to violate the endleſs majeſty, that loadeth us daily with ſo many bleſſings? Learn rather by conſideration of the neceſſary remedy, to eſteem the quantity of thy perill; whereout nothing could ſuffice to rid thee, but the death of the Son of God: Agnoſce, ô homo, quàm gravia ſunt vulnera, Bern. in Natal. Domin. Ser. 3.pro quibus neceſſe eſt Dominum Chriſtum vulnerari; ſi non eſſent haec ad mortem, & mortem ſempiternam, nunquam pro eorum remedio dei filius moreretur; ſaith Bernard ſweetly.

Secondly, As they teach us compunction, ſo miniſter they unto us unſpeakeable conſolation; ſicut enim gravem agnoſco morbum, cuitanta apponitur medicina; ſic & ex hoc ipſo non incurabilem eſſe conjecto: They know not the excellency of Chriſt perſon, nor the worth of his bloud, that queſtion the availableneſs thereof to purchaſe redemption: Let ſtricteſt juſtice ballance our ſins, with Chriſts ſatisfaction, p. 187this ſhall be found infinitely to preponderate.

Some weakly, perhaps will ſay; of the valew he doubts not, but of the avail for him: Hear the Apoſtle aſſuring us, that for (our) ſins, not for his (own) he was delivered; even for the ſins of all that believe in his name, Act. 10. For (us) he was born, (our) ſins he bear, the chaſtiſement of (our) peace was laid upon him: It is no blaſphemy to ſay, he is more ours, then his own; our benefit we are fure more by him, then his own by himſelf, ſaith Bernard; Bern. in Epiphan. Ser. 1.Vtamur noſtro in noſtram utilitatem: If we lack what to give for our ſins, we have Chriſts body to give; it is of ours, and it is ours: And as Bernard, ſo may every believer ſay; De Te, Domine, ſuppleo quod minus habe… in me.

And of the firſt member, the cauſe meritorious of our juſtification, thus far.

Proceed we to the Second, containing the evidence of the value, that was in his humiliation for righteouſneſs; to wit, his reſurrection from death, amplified by the end thereof, our juſtification.

And was vaiſed for our Iuſtification] How for our juſtification? To work it, ſay ſome; to apply it, ſay others; to preſerve us in it, ſaith a third; To declare and aſſure us of it, ſay the moſt Iudicious.

It is good adviſe a Learned Interpreter here gives, Not auxiouſly to diſpute, or enquire, how the Apoſtle diſtinguiſheth the effects of Chriſts Death, and Reſurrection, aſcribing to his death the expiation of ſins, to his reſurrection, our juſtification: Touching the thing, I will not be inquiſitive; but of the ſenſe, it will not be amiſe a little to enquire.

The firſt expoſition is commonly received amongſt our adverſaries; and thus they explain themſelves: Bellarm de Iuſtific. l. 2. c. 6.Juſtification they here underſtand our internall renovation, and regeneration, by which we walk in newneſs of life; and that they aſcribe to Chriſts reſurrection, not as to a cauſe meritorious; for Chriſt by his Reſurrection merited nothing, being then extra ſtatum merendi: How then? ſay ſome, As cauſa p. 188exemplaris, Thomas par. 3a. queſt. 56. Art. 2. Bellarm. quâ ſuprâ Cajetane ad loc.quatenus he hath given us therein a forme of riſing in our ſouls, to newneſs of life, as he in his fleſh, roſe to the life of glory.

Say others, His reſurrection avails to our juſtification, rather as an occaſion, and help, or motive to faith; for had he not riſen from the dead, who would have believed in him, as Author of life? Theſe interpretations, both of them contain truthes: It is true, that Chriſts Reſurrection is a pattern for us to follow, Rom. 6. True alſo, that it is an enducement to believe in him, as able to ſave us; but impertinent to this place: For, 1. In what Scripture finde they Renovation, to be called Juſtification? And, 2. The Apoſtle is not yet come to treate the point of ſanctification. And, 3. How fits the Reaſon to the Apoſtles concluſion? Faith ſhall be imputed to us for righteouſneſs; for Chriſt roſe, to give us a pattern of riſing to new life; diſſolutae ſcopae.

To apply it, …rſin. Kemnitius.and to confer it upon us, ſay others: For, it behoved the Mediator, not only to merit, but alſo to confer what he had merited upon us: that alſo is a truth; but theſe in explaining themſelves, make his reſurrection availeable only as a cauſe ſine quâ non, to our juſtification; except he had riſen, he could not have conferred his beneſits upon us.

To preſerve it unto us, ſaith a third; ſome ſuch thing we finde, after a ſort aſcribed to Chriſts Reſurrection, Rom. 8.34. But if we attend the place, to his Reſurrection it is aſſigned remotely; our continuance in grace, following rather from his ſeſſion at his Fathers right hand, and his interceſſion there made for us.

The laſt I ratheſt reſt in; conceiving Chriſts reſurrection to avail to our juſtification, as an evidence aſſuring us of it; rather then as a cauſe in any ſort, procuring it unto us: By raiſing Chriſt from the dead, God the Father ſhewed, that he accepted the obedience, Keumit. part. 1. de Juſtificat. U…ſin.and ſatisfaction of his Son Chriſt, for our reconciliation and atonement: Chriſt was thruſt into ſuch a priſon, as out of which he could never have come forth, except he had paid the utmoſt farthing: The leaſt p. 189ſin unſatisfied had for ever detained him, under the dominion of death; but God raiſed him: Ergo, He hath ſatisfied: or thus you may conceive it, As when Chriſt (our ſurety) was condemned, we in him, and together with him, were condemned: So, when he was diſcharged, we in him, and together with him, received our diſcharge from the guilt, and puniſhment of ſin: So that, the point we have here is this, That Chriſts Reſurrection, is to us a pledge of our Juſtification.

foreign. Amen.

FINIS.

Texts of Scripture explained in this Commentary.

GEn. 17.17. p. 155.156.

Levit. 18.5. compared with

Rom. 10.5. p. 106, 107, 112, 113.

Num. 23.10. P. 170.

Nehem. 1.8. p. 180.

Nehem. 13.22. p. 179.180.

Pſal. 2.7. p. 92.

Pſal. 32.1. p. 48, 49, 57.

Pſal. 143.2. p. 38, 39, 40, 41.

Iſa. 38.3. p. 104.

Iſa. 64.6. p. 123.124.

Dan. 9.18. p. 178, 179.

Matth. 5.45. p. 92.

Matth. 10.3. p. 44. and verſe 37.

p. 126. and verſ. 38. p. 125.

Matth. 11.30. compared with 1

Joh. 3.5. p. 125, 126.

Matth. 16.18. p. 142.

Matth. 19.1…. p. 128.

Mar. 16.16. p. 70, 89, 97.

Luk. 1.6. p. 126.

Luk. 10.28. p. 115.

Luk. 17.6. p. 157.

Joh. 2.19. compared with Joh. 10.18. p. 182.

Joh. 3.5. p. 72.

Joh. 8.36, 39. p. 97, 98, 99, 141.

Act. 13.39. p. 62, 63.

Rom. 5.19. p. 52.

Rom. 6.23. p. 122.

Rom. 7.14. p. 122.

Verſe 18. p. 120.

Rom. 9.32. p. 51, 52.

Rom. 10.5. p. 106, 107, 112, 113.

1 Cor. 3.21, 22. p. 104, 105.

1 Cor. 10. p. 90.

Gal. 1.8. p. 150.

Gal. 3.10. p. 121, 122. verſ. 18. p. 103.

Gal. 4.1. p. 104, 105. verſ. 30. p. 115.

Gal. 5, 4. p. 116.

Eph. 2.12. p. 96.

1 Tim. 4.8. p. 106, 107.

Heb. 8.6. p. 134.

1 Pet. 1.3. p. 183. verſ. 18. p. 153.

1 Joh. 2.2. p. 100.

1 Joh. 3.9. p. 127.

1 Joh. 5.3. p. 125, 126.

End of the text · William Sclater, Exposition of Romans 4 (1650)