The covenant of life opened, or, A treatise of the covenant of grace
The covenant of life opened, or, A treatise of the covenant of grace containing something of the nature of the covenant of works, the sovereignty of God, the extent of the death of Christ ... the covenant of grace ... of surety or redemption between the by Samuel Rutherford ...The covenant of life opened, or, A treatise of the covenant of grace containing something of the nature of the covenant of works, the soveraignty of God, the extent of the death of Christ ... the covenant of grace ... of surety or redemption between the by Samuel Rutherford ...
Samuel Rutherford 1600?–1661Edinburgh: printed by Andro Anderson for Robert Brown, 1655
[16], 368 p. · 159k words · Wing R2374 · ESTC R20879
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Hence Mr. Sibs excellently.1 Know that in the Covenant of Grace God requires the truth of Grace, not any certain measure, and a spark of fire is aswell fire as the whole element thereof, we must look to Grace in the sparkle aswell as the whole flame, all have not the like strong, yet the like precious faith, whereby they lay hold and put on the perfect righteousness of Christ, a weak hand may receive a rich Jewell, a few grapes will show that the plant is a vine not a thorn: There is a room in heaven for thee who judges thy self; for the number of lambs, and babes weak in the faith in this Kingdom▪ do far exceed the number of the strong and aged in Christ; for the Scripture names the whole flock, little ones, babes, his sheep, they are not a flock of fathers and strong ones.
Hence Mr. Sibs excellently.1 Know that in the Covenant of Grace God requires the truth of Grace, not any certain measure, and a spark of fire is aswell fire as the whole element thereof, we must look to Grace in the sparkle aswell as the whole flame, all have not the like strong, yet the like precious faith, whereby they lay hold and put on the perfect righteousnesse of Christ, a weak hand may receive a rich Jewell, a few grapes will shew that the plant is a vine not a thorne: There is a roome in heaven for thee who judges thy self; for the number of lambes, and babes weak in the faith in this Kingdome▪ do far exceed the number of the strong and aged in Christ; for the Scripture names the whole flock, little ones, babes, his sheep, they are not a flock of fathers and strong ones.
he that believes shall be saved. Promissio facit jus, & create debitum: Godliness hath the promise of this life, and of that which is to come; And because a promise as a promise cannot create an equality betwixt the work and the wages, as is proven, this is an unproper right, and not proper debt, and takes not away the nature of a free gift: This is no consequence at all,
the performing of the condition of the Covenant of Works doth justify Adam by Law-works, so as he is no sinner, hath fulfilled the Law, hath right to life eternal; Ergo, to believe to the end, and fulfil to the end, and fulfil the condition of the Covenant of Grace doth justify the believer, by Evangelic works, make him no sinner, but a perfect fulfiller of the Covenant of Grace, and one who hath due right by working to life eternal. Certainly then, 1. doing Evangelic gives us as good right to eternal life, without the price and ransom of blood, as doing legal gives to the same life. 2. When we sin and fall in atrocious offences, Adulteries, Parricide, Robbing,
⟨p. 156⟩
we have as good right to Justification by works, and life eternal by Evangelic works, suppose he be a robber all his life, as was the repenting thief, as Adam, suppose he had perfectly fulfilled the Law. Now though believing be the condition of the Covenant of Grace, it is of a far other nature then perfect doing, to the end, and constant fulfilling of the whole Law, in thought, word, and deed with all the heart, and the soul and mind, and all the strength. For there is no sin here, and so no place for punishing justice, or wrath, none can so believe, but he sins and so deserves everlasting wrath. If it be said, that by the Covenant of Works he doeth deserve it, but not by the Covenant of Grace, for Christ hath merited to him life eternal. Ans. 1.
Asser. 2. There is a right to life by promise,1 he that beleeves shall be saved. Promissio facit jus, & creat debitum: Godlinesse hath the promise of this life, and of that which is to come; And because a promise as a promise cannot create an equality betwixt the work and the wages, as is proven, this is an unproper right, and not proper debt, and takes not away the nature of a free gift: This is no consequence at all,2 the performing of the condition of the Covenant of Works doth justifie Adam by Law-works, so as he is no sinner, hath fulfilled the Law, hath right to life eternall; Ergo, to beleeve to the end, and fulfill to the end, and fulfill the condition of the Covenant of Grace doth justifie the beleever, by Evangelick works, make him no sinner, but a perfect fulfiller of the Covenant of Grace, and one who hath due right by working to life eternall. Certainly then, 1. doing Evangelick gives us as good right to eternall life, without the price and ransome of blood, as doing legall gives to the same life. 2. When we sin and fall in atrocious offences, Adulteries, Paricide, Robbing, ⟨p. 156⟩we have as good right to Justification by works, and life eternall by Evangelick works, suppose he be a robber all his life, as was the repenting theef, as Adam, suppose he had perfectly fulfilled the Law. Now though believing be the condition of the Covenant of Grace, it is of a farre other nature then perfect doing, to the end, and constant fulfilling of the whole Law, in thought, word, and deed with all the heart, and the soul and mind, and all the strength. For there is no sin here, and so no place for punishing justice, or wrath, none can so believe, but he sins and so deserves everlasting wrath. If it be said, that by the Covenant of Works he doeth deserve it, but not by the Covenant of Grace, for Christ hath merited to him life eternall. Ans. 1.
1The right faith gives to life, it justifieth not as Law-obedience.
2The fulfilling of the condition of the Covenant of grace, canno• justify, as the fulfilling of the condition of the Covenant of Works should have justified.The fulfilling of the condition of the Covenant of grace, canno• justifie, as the fulfilling of the condition of the Covenant of Works shuld have justified.
We speak now of the right that a Believer hath by Evangelic works to justification and life, as contradistinguished from the merits of Christ, this opinion saith that a man is justified by Evangelic doing, because God hath made the like promise, and the like jus and right by promise, to doing Evangelic, that he made to Law-doing, if Christs merits be added to qualify Evangelic works, to add to them the worth that they have, then Christs merits must give life eternal by way of merit, or a virtue of meriting condignly to our Evangelic doing, as Papists say, and so Christ hath made us saviours and redeemers of our selves, and this is a right to life ex condigno more then Adams most perfect Law-obedience had. 2. The Covenant of Grace commanding faith, doeth by this opinion command all that the Law of Works doeth, but in an Evangelic way, that they be done sincerely: Ergo, it must forbid all sin which the Law forbids; But the Law forbids not only unbelief, final unbelief, but all the works of the flesh: Also Christ must come [Greek or Hebrew] to louse and dissolve the Law, which he denies, Math. 5. for if the Covenant of Grace condemn nothing but final unbelief,1 Christ in this Covenant must dissolve the Law; but Christ sayeth, he that breaks or teacheth men to break these is the least of the Kingdom of God.
We speak now of the right that a Believer hath by Evangelick works to justification and life, as contradistinguished from the merits of Christ, this opinion saith that a man is justified by Evangelick doing, because God hath made the like promise, and the like jus and right by promise, to doing Evangelick, that he made to Law-doing, if Christs merits be added to qualifie Evangelick works, to adde to them the worth that they have, then Christs merits must give life eternall by way of merit, or a vertue of meriting condignly to our Evangelick doing, as Papists say, and so Christ hath made us saviours and redeemers of our selves, and this is a right to life ex condigno more then Adams most perfite Law-obedience had. 2. The Covenant of Grace commanding faith, doeth by this opinion command all that the Law of Works doeth, but in an Evangelick way, that they be done sincerely: Ergo, it must forbid all sin which the Law forbids; But the Law forbids not only unbelief, finall unbelief, but all the works of the flesh: Also Christ must come 〈non-Latin alphabet〉 to louse and dissolve the Law, which he denyes, Math. 5. for if the Covenant of Grace condemne nothing but finall unbelief,1 Christ in this Covenant must dissolve the Law; but Christ sayeth, he that breaks or teacheth men to break these is the least of the Kingdome of God.
1The right of redemption is not ours, by Evangelic doing, as the place, Rev. 22.14 mistaken, is exponed by some▪The right of redemp•ion is not ours, by Evangelick doing, as the place, Rev. 22.14 mistaken, is exponed by some▪
But there is an other jus and right to life eternal, by which Christ dying hath satisfied the Law, expiated our sins, restored as much and more glory to God by passive obedience, by his sufferings, as we had taken glory from God by our evil doing, and so merited to us life eternal. If any say abusing that place, Rev. 22. ⟨p. 157⟩14. that we obtain this [Greek or Hebrew] and right to the Tree of Life, and to Christ our life and everlasting glory (which is our only right, the only Charter of blood) by keeping the Commandments Evangelically; he must say that we first may keep the Commandments Evangelically before we have right to life, to Christ, and so before we believe. 2. That we merit Christs right or merit by doing, and that by Evangelic works, we buy right to Christ and Christs merits, and so Christ hath not merited to us a jus and right and title to life everlasting by dying, and grace and a gracious right to do his Commandments by his death, but that we, by doing his Commandments, do earn and sweat for a right to Heaven, which is to say, that we by doing, merit and deserve the price of Redemption, and that we merit Christ to our selves, by doing,1 whereas it is he and he alone, that hath merited to us Grace and Glory, and all title to Heaven. Not to say that a Charter of life from such a noble Superior as Christ by the purchase of blood, and of such blood, the blood of God, Act. 20.28. is some better then to have eternal livelihood and free-hold from our duty and lubric best works, which are polluted with sin, and by which, though we were Evangelically conscious to our selves of nothing, yet should we not be therefore justified, 1 Cor. 4.4. for the righteousness in which is Davids blessedness before Christ, and Abraham's before the Law, and ours under the Gospel, is in forgiving of iniquity, covering of sin, not imputing of sin, Rom. 4.1, 2, 3, 4, 5, 6, 7. But in all the Scripture our sins are never said to be pardoned and not imputed to us, by our own most Evangelic doing, for we are justified freely by his Grace, through the Redemption that is in Christ Jesus, Rom. 3.24. not by the Redemption that is in us, and are washen from our sins in his Blood, Eph. 1.7. Col. 1.14. Mat. 26.28. Rev. 1.5.
But there is an other jus and right to life eternall, by which Christ dying hath satisfied the Law, expiated our sins, restored as much and more glory to God by passive obedience, by his sufferings, as we had taken glory from God by our evill doing, and so merited to us life eternall. If any say abusing that place, Rev. 22. ⟨p. 157⟩14. that we obtain this 〈non-Latin alphabet〉 and right to the Tree of Life, and to Christ our life and everlasting glory (which is our only right, the only Charter of blood) by keeping the Commandements Evangelically; he must say that we first may keep the Commandements Evangelically before we have right to life, to Christ, and so before we beleeve. 2. That we merit Christs right or merite by doing, and that by Evangelick works, we buy right to Christ and Christs merits, and so Christ hath not merited to us a jus and right and title to life everlasting by dying, and grace and a gracious right to do his Commandements by his death, but that we, by doing his Commandements, do earne and sweat for a right to Heaven, which is to say, that we by doing, merite and deserve the price of Redemption, and that we merite Christ to our selves, by doing,1 whereas it is he and he alone, that hath merited to us Grace and Glory, and all title to Heaven. Not to say that a Charter of life from such a noble Superiour as Christ by the purchase of blood, and of such blood, the blood of God, Act. 20.28. is some better then to have eternall liveliehood and free-hold from our duty and lubrick best works, which are polluted with sin, and by which, though we were Evangelically conscious to our selves of nothing, yet should we not be therefore justified, 1 Cor. 4.4. for the righteousnesse in which is Davids blessednesse before Christ, and Abrahams before the Law, and ours under the Gospel, is in forgiving of iniquity, covering of sin, not imputing of sin, Rom. 4.1, 2, 3, 4, 5, 6, 7. But in all the Scripture our sins are never said to be pardoned and not imputed to us, by our own most Evangelick doing, for we are justified freely by his Grace, through the Redemption that is in Christ Jesus, Rom. 3.24
1By Christ dying, we obtain right to life and to Christ, not by works.By Christ dying, we obtaine right to life and to Christ, not by works.
and sufferings, not by our Evangelic doings, and if such a case could stand, the Martyrs, sure, might well be justified by their own blood, and since no pardoning, washing, Law-satisfying virtue, can be in faith, works, or our Evangelic deservings, they can not justify us nor keep and occupy the Chair of Christ. And the fault were the less,1 if our works were only called the way to the kingdom, not the cause of reigning, but they are called perfect, both in their nature, and conform to the rule, ⟨p. 158⟩and also in order to the end, to justify us before God, and to save us. And if so, all in Christ may say, we have no sin, contrary to Scripture, Jam. 3.2. 1 King. 8.46. Eccles. 7.20. Prov. 20.9. Jam. 2.10. Yea though he that is guilty in one offends in all, yet in the sight of God, all flesh shall be justified, this way, Psal. 143.2.2 Nor can it be said that such works are perfectly conform to the Gospel, because the doers believing in the lowest degree fulfils the condition of the Gospel. But where it is said that the Gospel commands only faith in the lowest degree; Then the Centurions faith, the faith of the woman of Canaan, and the greatest faith shall not be required in the Law. For the condition of the Covenant of Grace cannot (say they) be required in the Covenant of Works, and it is not required in the Gospel under the pain of sinning against the Covenant of Grace, and of damnation, for then all who have not faith in the highest degree should be damned, and violate and break the Covenant of Grace, contrary to the whole Gospel, which saith that these who have weak faith are justified and saved, and so the greatest faith shall be will-worship and a work of supererogation. And because this way saith that all and every one of mankind are under the Covenant of Grace, then 1. there shall be none living under the Law. 2. no Law, but only to believe in CHRIST, shall lay an obligation on any, Jews, Christians, under pain of wrath.
and sufferings, not by our Evangelick doings, and if such a case could stand, the Martyrs, sure, might well be justified by their own blood, and since no pardoning, wash•ng, Law-satisfying vertue, can be in faith, works, or our Evangelick deservings, they can not justifie us nor keep and occupy the Chair of Christ. And the fault were the lesse,1 if our works were onely called the way to the kingdom, not the cause of raigning, but they are called perfect, both in their nature, and conforme to the rule, ⟨p. 158⟩and also in order to the end, to justifie us before God, and to save us. And if so, all in Christ may say, we have no sin, contrary to Scripture, Jam. 3.2. 1 King. 8.46. Eccles. 7.20. Prov. 20.9. Jam. 2.10. Yea though he that is guilty in one offends in all, yet in the sight of God, all flesh shall be justified, this way, Psal. 143.2.2 Nor can it be said that such works are perfectly conform to the Gospel, because the doers beleeving in the lowest degree fulfills the condition of the Gospel. But where it is said that the Gospel commands only faith in the lowest degree; Then the Centurions faith, the faith of the woman of Canaan, and the greatest faith shall not be required in the Law. For the condition of the Covenant of Grace cannot (say they) be required in the Covenant of Works, and it is not required in the Gospel under the pain of sinning against the Covenant of Grace, and of damnation, for then all who have not faith in the highest degree should be damned, and violate and break the Covenant of Grace, contrary to the whole Gospel, which saith that these who have weak faith are justified and saved, and so the greatest faith shall be will-worship and a work of supererogation. And because this way saith that all and every one of mankind are under the Covenant of Grace, then 1. there shall be none living under the Law. 2. no Law, but only to beleeve in CHRIST, shall lay an obligation on any, Jews, Christians, under pain of wrath.
1Via ad regnum, non causa regna••i.
2There cannot be a perfection in our faith and Evangelic works in order to the Gospel, more then to the Law, to justify us.There cannot be a perfection in our faith and Evangelick works in order to the Gospel, more then to the Law, to justifie us.
And if James be to prove that we are justified by works, and yet mean, that both faith and works concur as causes, though faith more principally, 1how can Paul deny that we are justified by works, If Peter and John jointly work a miracle and heal the cripple man, suppose the influence of John in the miracle be more, yet it is not to be denied, that Peter wrought the miracle. Nor doth the Scripture say that we are more principally justified by faith, and less principally justified by works, but the places alleged for salvation by works (if works have a causative influence) specially Matth. 25. speaks more for the preeminence of works. Nor doth the Scripture insinuate any thing of the first and second Justification, or of growing in Justification, in having our sins not imputed to us to our very day of death; and the Question must be, Rom. 4. whether Abraham was justified by works done before ⟨p. 159⟩circumcision, or not, Rom. 4. when as faith was not reckoned to Abraham, when he was in uncircumcision, and the blessedness of righteousness by faith cometh both upon circumcision and uncircumcision, vers. 9. and he had faith and righteousness and was in Christ and regenerated, when he was justified. Though some taught Justification by the works of the ceremonial Law, yet Paul Gal. 3.10. states the Question of works agreeable to the Moral Law, that are absolutely perfect, and must be done by Grace. And Paul might justly in the Epistles to the Romans and Galatians have excepted himself, David, Abraham, and all the regenerate, for they are justified by giving alms to the poor, Mat. 25. as was Rachab, by receiving and lodging the spies.2 The English Divines say, How could the Scripture conclude from Abraham's being justified by works, whence he offered his Son Isaac, unless by works here we understand a working faith, the Apostle must mean the same by works, vers. 21. that he meaneth by faith, 23. for he cannot say vers. 23. the Scripture was fulfilled (in Abraham's being justified in the work of offering his son, v. 21.) which saith, Abraham believed God, and it was counted to him for righteousness: Except it must be meant, that the work of offering his son Isaac was counted to him for righteousness. Now the letter of the Text expressly vers. 23.
And if James be to prove that we are justified by works, and yet mean, that both faith and works concur as causes, though faith more principally, 1how can Paul deny that we are justified by works, If Peter and John jointly work a miracle and heal the creeple man, suppose the influence of John in the miracle be more, yet it is not to be denyed, that Peter wrought the miracle. Nor doth the Scripture say that we are more principally justified by faith, and lesse principally justified by works, but the places alledged for salvation by works (if works have a causative influence) specially Matth. 25. speaks more for the preheminence of works. Nor doth the Scripture insinuate any thing of the first and second Justification, or of growing in Justification, in having our sins not imputed to us to our very day of death; and the Question must be, Rom. 4. whether Abraham was justified by works done before ⟨p. 159⟩circumcision, or not, Rom. 4. when as faith was not reckoned to Abraham, when he was in uncircumcision, and the blessednesse of righteousnesse by faith cometh both upon circumcision and uncircumcision, vers. 9. and he had faith and righteousnesse and was in Christ and regenerated, when he was justified. Though some taught Justification by the works of the ceremoniall Law, yet Paul Gal. 3.10. states the Question of works agreeable to the Morall Law, that are absolutely perfect, and must be done by Grace. And Paul might justly in the Epistles to the Romans and Galatians have excepted himself, David, Abraham, and all the regenerate, for they are justified by giving almes to the poor, Mat. 25. as was Rachab, by receiving and lodging the spyes.2 The English Divines say, How could the Scripture conclude from Abrahams being justified by works, whence he offered his Son Isaac, unlesse by works here we understand a working faith, the Apostle must mean the same by works, vers. 21. that he meaneth by faith, 23. for he cannot say vers. 23. the Scripture was fulfilled (in Abrahams being justified in the work of offering his son, v. 21.) which saith, Abraham beleeved God, and it was counted to him for righteousnesse: Except it must be meant, that the work of offering his son Isaac was counted to him for righteousnesse. Now the letter of the Text expresly vers. 23.
1If faith & works concur jointly as causes of our justification, neither can James deny truly that we are justified by faith, nor Paul that we are justified by works.If faith & works concur jointly as causes of our justification, neither can James deny truely that we are justified by faith, nor Paul that we are justified by works.
saith that believing God was counted to Abraham for righteousness, 1then the work of offering his Son must either be the believing declared by offering his son, and faith working by that act of offering, or if they be two sundry things, he must then say this in effect, Abraham was justified by the work of sacrificing, vers. 2•. causatively before God, Ergo, the Scripture is fulfilled, vers. 23. and Abraham is justified by believing causatively before God, vers. 23. which we cannot ascribe to the Apostle, according to their mind who make faith and works the two collateral and joint causes of Justification before God: as if one would say Peter wrought the miracle. Ergo, the Scripture is fulfilled that John wrought the miracle. So Abraham was justified by works, vers. 21. Ergo, Abraham was justified by faith, 23. 2. The faith which James debars from Justification must be the faith, Jam. 2. by which Paul strongly proves, Rom. 3. c. 4. we are justified without works. If faith and works concur as ⟨p. 160⟩collateral causes in our Justification before God, as the Papists contend; but the faith which James excludes from Justification, is no faith at all. But only (1.) fair words to the hungry and naked,2 and giving them supply for no necessity either of hunger or nakedness, and which cannot save, and so is no faith, and so can have no saving influence with works to justify and save, but such is the faith which James excludes [Greek or Hebrew] v. 14, v. 15. the faith of Paul, saves, Rom. 4. Rom. 5. purifies the heart, Acts 15.9. (2.) A dead faith is no saving and living faith, no more then a dead corps is a living man, v. 17. (3.) A faith that cannot be shown to others in good works, as this v. 18. is no faith, for it hath no motions of life. (4.) A faith of the same nature, with the faith of the Devils, who believe and tremble, v. 19. (5.) A faith which a vain empty professor imagines to be a living faith, when it is dead, without works, as this v. 20. can have no joint influence of life to justify and save with good works; all which saving influences contrary to this, saving faith hath.
saith that beleeving God was counted to Abraham for righteousnesse, 1then the work of offering his Son must either be the beleeving declared by offering his son, and faith working by that act of offering, or if they be two sundry things, he must then say this in effect, Abraham was justified by the work of sacrificing, vers. 2•. causatively before God, Ergo, the Scripture is fulfilled, vers. 23. and Abraham is justified by beleeving causatively before God, vers. 23. which we cannot ascribe to the Apostle, according to their minde who make faith and works the two collaterall and joint causes of Justification before God: as if one would say Peter wrought the miracle. Ergo, the Scripture is fulfilled that Iohn wrought the miracle. So Abraham was justified by works, vers. 21. Ergo, Abraham was justified by faith, 23. 2. The faith which Iames debarres from Justification must be the faith, Iam. 2. by which Paul strongly proves, Rom. 3. c. 4. we are justified without works. If faith and works concurre as ⟨p. 160⟩collaterall causes in our Justification before God, as the Papists contend; but the faith which James excludes from Justification, is no faith at all. But only (1.) fair words to the hungry and naked,2 and giving them supply for no necessity either of hunger or nakednesse, and which cannot save, and so is no faith, and so can have no saving influence with works to justifie and save, but such is the faith which James excludes 〈non-Latin alphabet〉 v. 14, v. 15. the faith of Paul, saves, Rom. 4. Rom. 5. purifies the heart, Acts 15.9. (2.) A dead faith is no saving and living faith, no more then a dead corps is a living man, v. 17. (3.) A faith that cannot be shown to others in good works, as this v. 18. is no faith, for it hath no motions of life. (4.) A faith of the same nature, with the faith of the Devils, who beleeve and tremble, v. 19. (5.) A faith which a vain empty professour imagines to be a living faith, when it is dead, without works, as this v. 20. can have no joint influence of life to justifie and save with good works; all which saving influences contrair to this, saving faith hath.
1Believing and faith, Jam. c. 2. v. 21, 23. must be believing and working faith.
2The faith which Jam. excludes from justification is not the faith that Paul speaks of, Rom. 3. Gal. 3. but a bastard faith only. See Cartwright, see D. Fuilk against the Jesuits of Rhems, Jam. 2.The faith which Jam. excludes from justification is not the faith that Paul speaks of, Rom. 3. Gal. 3. but a bastard faith only. See Cartwright, see D. Fuilk against the Jesuites of Rhems, Jam. 2.
2. It is to be observed that James maketh mention of two sorts of faiths, 1ch. 2. which the Adversary confounds. 1. All alongs, v. 14, 15, 16, 17, 18, 19, 20. he gives vive characters of a dead painted faith, which is in [Greek or Hebrew] in the vain empty boaster, ver. 20. 2. He shows us of a lively faith of Abraham, which wrought with his Works, now it is a lewd error to make Abraham's faith, and the faith of believing Rahab of the same nature with the faith of the vain empty Hypocrite, who's faith is nothing but fair words, and with the faith of Devils. So the Papists, Lorinus, Estius, 2Stapleton, Mavochius, Bellarmine make it an Hypocritical and dead faith, and lively faith as Abraham's was, a vital receiving of Christ and a believing the Lord, so as believing is counted ⟨p. 161⟩for righteousness, to differ not in nature and essence from the faith of the Devils, whereas in the faith of sound Believers there is a Godly submitting and leading captive of the understanding to the obedience of Christ, because it is the Lord that speaks, and so a receiving of the Word as the Word of God, 2 Cor. 10.5. 1 Thes. 2.13. Math. 22.32. which is not in the faith of Devils. (3.) There is in it a receiving of Christ, Joh. 1.11. a fiducial resting of the heart upon God in Christ. And the word [Greek or Hebrew] is to confide, to betake himself to a lu•king place, where one may be safe from a storm, Psal. 2.12. Psal. 11.1. Psal. 31.2. Deut. 32.37. Psal. 118.9. Judg. 9.15. come and […] under my shadow. And this is contradistinguished from the Devils and Hypocrites who cannot seek their lodging nor a hiding place against wrath in the Lord.
2. It is to be observed that James maketh mention of two sorts of faiths, 1ch. 2. which the Adversarie confounds. 1. All alongs, v. 14, 15, 16, 17, 18, 19, 20. he gives vive characters of a dead painted faith, which is in 〈non-Latin alphabet〉 in the vaine empty boaster, ver. 20. 2. He showes us of a lively faith of Abraham, which wrought with his Works, now it is a lewd error to make Abrahams faith, and the faith of believing Rahab of the same nature with the faith of the vain empty Hypocrite, who's faith is nothing but fair words, and with the faith of Divels. So the Papists, Lorinus, Estius, 2Stapleton, Mavochius, Bellarmine make it an Hypocriticall and dead faith, and lively faith as Abrahams was, a vitall receiving of Christ and a believing the Lord, so as believing is counted ⟨p. 161⟩for righteousnesse, to differ not in nature and essence from the faith of the Devils, whereas in the faith of sound Believers there is a Godly submitting and leading captive of the understanding to the obedience of Christ, because it is the Lord that speaks, and so a receiving of the Word as the Word of God, 2 Cor. 10.5. 1 Thes. 2.13. Math. 22.32. which is not in the faith of Divels. (3.) There is in it a receiving of Christ, Joh. 1.11. a fiduciall resting of the heart upon God in Christ. And the word 〈non-Latin alphabet〉 is to confide, to betake himself to a lu•king place, where one may be safe from a storme, Psal. 2.12. Psal. 11.1. Psal. 31.2. Deut. 32.37. Psal. 118.9
1Stapleton de sola fide justificante, l. 8. c. 9. haec autem fides sive charitate mortua est.Stapleton de sola fide justificante, l. 8. c. 9. haec autem fides siue charitate mortua est.
2Jam. 2. seu ficta & hypocritica, 1 Tim. 1. quantum ad perfectae justitiae vitam & veritatem, non autem quantum ad s•ips•m sibique propriam virtutem, &c. Lorin. Commen in Jac. 2.26. (Sicut enim corpus) non fit comparatio cum homine mortuo; […] cum corpore, nam homo mortuus non potest proprie vocari homo; sed corpus mortuum est propric••t•pus. Quo etiam pacto fides sive operibus, est vere fides, litet mortua —Nec sa•is placet […] addit (Caj•tan in Comment.) fidem sine operibus mortuam, quoniam opera sunt concomitantia […]. Estius Com▪ non comparat Apostolus fidem mortuam cum homine mortuo, sed •um corpore mort••, sicut ergo corpus mortuum est vere & proprie corpus, ita fides mortua vere & proprie fides est.Jam. 2. seu ficta & hypocritica, 1 Tim. 1. quantum ad perfectae justitiae vitam & veritatem, non autem quantum ad s•ips•m sibique propriam virtutem, &c. Lorin. Commen in Jac. 2.26. (Sicut enim corpus) non fit comparatio cum homine mortuo; 〈…〉 cum corpore, nam homo mortuus non potest proprie vocari homo; sed corpus mortuum est propric••t•pus. Quo etiam pacto fides siue operibus, est vere fides, litet mortua —Nec sa•is placet 〈…〉 addit (Cajtan in Comment.) fidem sine operibus mortuam, quoniam opera sunt concomitantia . Estius Com non comparat Apostolus fidem mortuam cum homine mortuo, sed um corpore mort, sicut ergo corpus mortuum est vere & proprie corpus, ita fides mortua vere & proprie fides est.
2. It is to lean and rest the body,12 Sam. 1.6. Saul leaned upon his spear, and by a Metaphor it is to cast the burden upon the Lord, Isa. 50.10. Psal. 55.22. hence the word that notes a staff,22 Sam. 22.18. Isa. 3. the Lord hath broken the stay and the staff of bread, Isa. 30.1. and this is to be done often, when there is no present duty to be done, nor any work required of us, but only a fiducial relying upon the Lord alone, as at the Red Sea Moses and the people were to lean upon JEHOVAH only, not to act, which cannot be said of the faith of Devils and Hypocrites. (3.) It is to look with delight and confidence, Isa. 17.7. as oppressed servants, Psal. 123▪1, 2. (4.) There is a word that notes to be silent, not to speak, not to move, Josh. 10.12, 1•. the Sun was silent, it moved not: It notes a Godly submission that the soul dare not speak against God, Psal. 37.7. rest in the Lord, file Jehovah : LXX. sub ditus esto Domino, Psal. 62.6. whence faith teacheth us to submit and hold our peace and lay the mouth in the dust, as a spirit daunted of God, Lev. 10.3. Job 1.21. Lam. 3▪ 28. Ezek. 16.6•. which is far from Hypocrites. (•.) To believe is to cleave to God, from a root that signifies to adhere as thing• glued together with pick or glue, Psal. 63▪•. Josh. 23.8. ⟨p. 162⟩Deut. 11.22. so we become one Spirit with the Lord,32 Cor. 3. (6.) It is a word of near adherence [Greek or Hebrew] to lean firmly upon any with hope of security, 2 King. 18.5. hast thou leaned upon this reed? Hos. 10.13. Psal. 13.6. Psal. 31.7. Deut. 12.10. Thou shalt dwell safely, confidently, it places the soul under the Rock of Omnipotency. (7.) It is to roll thy self upon God, and is borrowed from heavy bodies, Josh. 10.18. Roll great stones to the mouth of the cave, Genes. 29.3. Psal. 22.9. he trusted in the Lord, rolling himself on the Lord. Prov. 16.3. commit thy works unto the Lord, and thy thoughts shall be established. Cartwright sayeth it is a Metaphor from men who, being oppressed with a burden, transfer it off themselves upon one who is mightier and stronger: it is excellent when the heart rolls all its cares upon the Lord, and disburdens it self upon him. (8.) There is a word that noteth to lean, to stay or stablish, to strengthen, Isa. 48.2. 2 Chron. 32.8. the people rested themselves upon the word of Hezekiah, Cant. 2.5. stay me with flagons, Psal. 71.6.
2. It is to lean and rest the body,12 Sam. 1.6. Saul leaned upon his spear, and by a Metaphore it is to cast the burden upon the Lord, Isa. 50.10. Psal. 55.22. hence the word that notes a staffe,22 Sam. 22.18. Isa. 3. the Lord hath broken the stay and the staffe of bread, Isa. 30.1. and this is to be done often, when there is no present duty to be done, nor any work required of us, but only a fiduciall relying upon the Lord alone, as at the Red Sea Moses and the people were to leane upon JEHOVAH only, not to act, which cannot be said of the faith of Divels and Hypocrites. (3.) It is to look with delight and confidence, Isa. 17.7. as oppressed servants, Psal. 123▪1, 2. (4.) There is a word that notes to be silent, not to speak, not to move, Josh. 10.12, 1•. the Sun was silent, it moved not: It notes a Godly submission that the soul dar not speak against God, Psal. 37.7. rest in the Lord, file Jehov• : LXX. sub ditus esto Domino, Psal. 62.6. whence faith teacheth us to submit and hold our peace and lay the mouth in the dust, as a spirit dantoned of God, Lev. 10.3. Job 1.21. Lam. 3▪ 28.
1Expressions of a lively faith.
2[Greek or Hebrew] Inniti, herere, recumbere est corporis, 2 King. 5.18. & 7.2. The Lord answered upon whose hand the King leaned ▪Gen. 1•.4. lean down under the tree. 2 Chro. 14.11. […] cried to the Lord, help us, help us, for we […] upon thee. [Greek or Hebrew] aspexit cum delectationes cum [Greek or Hebrew] est inniti, recumbere. [Greek or Hebrew] silere tacere, Ezek. 27.17. Ps 131.2. [Greek or Hebrew] In Kal. […] est, […], amore […] & bitumine •njunctis. Shimler in Lexico.〈non-Latin alphabet〉 Inniti, herere, recumbere est corporis, 2 King. 5.18. & 7.2. The Lord answered upon whose hand the King leaned ▪Gen. 1•.4. leane down under the tree. 2 Chro. 14.11. 〈…〉 cryed to the Lord, help us, help us, for we 〈…〉 upon thee. 〈non-Latin alphabet〉 aspexit cum delectationes cum 〈non-Latin alphabet〉 est inniti, recumbere. 〈non-Latin alphabet〉 silere tacere, Ezek. 27.17. Ps 131.2. 〈non-Latin alphabet〉 In Kal. est, , amore & bitumine njunctis. Shimler in Lexico.
I have leaned upon thee from the womb, and it notes to draw near, Ezek. 24.2. so it is to strengthen and make strong the heart that is trembling and shaking if it be not stayed upon God.1 And shall all these excellencies of faith, be in the faith of Devils and Hypocrites? and therefore it is most absurd to make the faith of Abraham all one in nature with the faith of Devils and Hypocrites,2 and to make the difference only in having Works, and no Works, as if there were the same heart leaning, soul rolling, and cleaving to the Lord by faith in Abraham, and in Hypocrites and Devils who tremble.
I have leaned upon thee from the womb, and it notes to draw near, Ezek. 24.2. so it is to strengthen and make strong the heart that is trembling and shaking if it be not stayed upon God.1 And shall all these excellencies of faith, be in the faith of Divels and Hypocrites? and therefore it is most absurd to make the faith of Abraham all one in nature with the faith of Divels and Hypocrites,2 and to make the difference only in having Works, and no Works, as if there were the same heart leaning, soul rolling, and cleaving to the Lord by faith in Abraham, and in Hypocrites and Divels who tremble.
1[Greek or Hebrew] A summo ad imum de•olvit.〈non-Latin alphabet〉 A summo ad imum de•olvit.
2[Greek or Hebrew] Innixus conjunctus, vicinus fuit, confirmavit, sta•ilivit. Saving faith noteth far other lively acts then can be in the faith of hypocrites.〈non-Latin alphabet〉 Innixus conjunctus, vicinus fuit, confirmavit, sta•ilivit. Saving faith noteth farre other lively acts then can be in the faith of hypocrites.
3. That Scripture, Abraham believed and it was counted to him for righteousness: Is not Gen. 22. when he did justify himself by the work of sacrificing Isaac: But it is Gen. 15.6. when the son of promise Isaac, a type of Christ is promised to him: at which time there was no work at all required of Abraham, but only believing the promise, for what should Abraham act or do to further the fulfilling of that promise, for he believed that Gospel▪ promise in the mean time, with a faith lively, and having with it as a concomitant a resolution to walk before God and be perfect, […] then the Text shall say, Gen. 15.6. Abraham resolved to be fruitful ⟨p. 163⟩in good works, when he heard the promise, and that resolution of good works was counted to him for righteousness which is most violent.
3. That Scripture, Abraham believed and it was counted to him for righteousnesse: Is not Gen. 22. when he did justifie himself by the work of sacrificing Isaac: But it is Gen. 15.6. when the son of promise Isaac, a type of Christ is promised to him: at which time there was no work at all required of Abraham, but only believing the promise, for what should Abraham act or do to further the fulfilling of that promise, for he believed that Gospel▪ promise in the mean time, with a faith lively, and having with it as a concomitant a resolution to walk before God and be perfect, 〈…〉 then the Text shall say, Gen. 15.6. Abraham resolved to be fruitfull ⟨p. 163⟩in good works, when he heard the promise, and that resolution of good works was counted to him for righteousnesse which is most violent.
4. Who so are justified causally and in the sight of God by Works, as James saith, to him works are counted as the forma•• cause, for so James from Scripture, ver. 23. Abraham, [Greek or Hebrew], believed God and it was counted to him for righteousness. Which sayeth, by that faith he was declared or by that […] was justified, which was imputed to him for righteousn•••e. But his believing or his faith living and working like the •ody quickened with the Spirit, was counted to him for righteousness. Now except it be yielded that James speaks of two faiths, one dead and empty, ascribed to the hypocrite, ver. ••, 15, 16. another lively and working, ascribed to Abraham▪•er. 23. and except this be denied, that Abraham was […], ver. 23. not by that same faith; It must follow that A••ahams empty believing, ver. 23. was that which was count••o him for righteousness, Gen. 15.6. but James cannot be so understood, but when he saith, the Scripture Gen. 15.6. […] fulfilled; for his faith in believing the promised seed, Ge••. he shows that Abraham was justified by faith without […], as Paul, Rom. 4. and when he saith he was justified […] •orks in offering his son, as Gen. 22. he saith he was […] •••lared just, or not justified by the empty and idle faith of […] hypocrites; but by a faith that did prove it self to be lively. So that James proveth that we are not justified by a dead faith that neither hath, nor can have good works. As his Adversaries said, and Paul proves, Rom. 4. that we are not justified and saved by works, that is by our own inherent perfect righteousness, because, Rom. 3. all have sinned, Jew and Gentile. Because Abraham then should boast as a perfect man, free of sin, and he needed no Redeemer, the Law of works should save him, and so he needed not remission of sins, nor the non-imputation of iniquity. But there is a mids between these, and James saith that is to be justified by faith, by a metonymy of the effect, by faith made known to be lively, not to the world only, but to their own conscience, for if James should mean that we are justified by works properly as counted to us for righteousness, he could not say, vers. 21. ⟨p. 164⟩Abraham was justified by works, when he offered his son, vers. 22. he cannot infer, vers. 2•. thou sees that his faith wrought with his works: What faith? He had spoken of works, vers. 21.
4. Who so are justified causally and in the sight of God by Workes, as James saith, to him workes are counted as the forma•• cause, for so James from Scripture, ver. 23. Abraham, 〈non-Latin alphabet〉, believed God and it was counted to him for righteo••nesse. Which sayeth, by that faith he was declared or by that 〈…〉 was justified, which was imputed to him for righteousn•••e. But his beleeving or his faith living and working like the •ody quickened with the Spirit, was counted to him for righte••snesse. Now except it be yeelded that James speaks of two •aiths, one dead and empty, ascribed to the hypocrite, ver. ••, 15, 16. another lively and working, ascribed to Abraham▪•er. 23. and except this be denied, that Abraham was 〈…〉, ver. 23. not by that same faith; It must follow that A••ahams empty beleeving, ver. 23. was that which was count••o him for righteousnesse, Gen. 15.6. but James cannot be so ••derstood, but when he saith, the Scripture Gen. 15.6. 〈…〉•ulfilled; for his faith in beleeving the promised seed, Ge••. he shows that Abraham was justified by faith without 〈…〉, as Paul, Rom. 4. and when he saith he was justified 〈…〉•orks in offering his son, as Gen. 22. he saith he was 〈…〉 lared just, or not justified by the empty and idle faith of hypocrites; but by a faith that did prove it self to be lively. So that James proveth that we are not justified by a dead faith that neither hath, nor can have good works. As his Adversaries said, and Paul proves,
not one word of Abraham's •aith, yet he saith, because Abraham was justified, that is declared to be really, before God, to his own conscience and others justified, his faith did work in a lively way as real in an• by his works, and you see that Abraham's faith, Gen. 15.6. was perfect•• by works, Gen. 22. when he offered his son. Now it was not […] as touching the nature of it, and the act of justifying, for […] ▪Rom. 4. cites Gen. 15.6. to prove that Abraham was justified by […] faith in believing the promise of the blessed seed, some 25. year• as others reckon 30. years before he sacrificed Isaac, Gen. 22.• that it must follow that Abraham was not justified by works▪ no• his […] perfect in its lively operations until he offered his son Isaac: •hen the contrary of this, the Scripture tells us, for by faith he […] his Country, C. 12. By faith believing the promise he was […] Rom. 4. many year• before: Therefore these words, seest thou […] faith, must mean that his faith came out to view by his works.
not one word of Abrahams •aith, yet he saith, because Abraham was justif••d, that is declared to be really, before God, to his own conscienc• and others justified, his faith did work in a lively way as reall in an• by his works, and you see that Abrahams faith, Gen. 15.6. was perfect•• by works, Gen. 22. when he offered his son. Now it was not 〈…〉 as touching the nature of it, and the act of justifying, for 〈…〉▪Rom. 4. cites Gen. 15.6. to prove that Abraham was justified by 〈…〉 faith in beleeving the promise of the blessed seed, some 25. year• as others reckon 30. years before he sacrificed Isaac, Gen. 22.• that it must follow that Abraham was not justified by works▪ no• his 〈…〉 perfect in its lively operations untill he offered his son Isaac: •hen the contrair of this, the Scripture tells us, for by faith he 〈…〉 his Countrey, C. 12. By faith beleeving the promise he was 〈…〉Rom. 4. many year• before: Therefore these words, seest thou 〈…〉 faith, must mean that his faith came out to view by his works.
But the•e be learned and godly Protestants who […] that James must speak of justification real and before God, and […] declared Justification before men only? Answ. Its true, […] to name them. But these are subordinate: James speaks not […] a faith only declared, nor of a justification only declared to the world: But of a declared Justification that is real before God. 2. That is declared to the man himself, and to the world. And that James speaks of a Justification before God,1 the Text saith: Because he saith, ver. 14. What can that faith profit? Which is empty, he must mean, what can it profit before God, to save and justify? As the word, 1 Cor. 13.3. if I have not love [Greek or Hebrew], it profits me nothing before God. 2. Can that faith (it is not well translated leaving out the particle in the new Translation, can faith save him?) save him? Then he must speak also of real faith, and so real salvation and so of justification before God. 3. The examples of the Justification of Abraham, of Rahab, which were real, must say something to the same purpose. 2. That he speaks of real Justification to the mans own conscience as ⟨p. 165⟩well as to the world if clear in the Text also. For James speaks to the conscience and privity of the man who saith that he is justified, and hath faith, vers. 18. [Greek or Hebrew]. 19. [Greek or Hebrew], thou hast faith, thou believes, the Devils also believe, he would have the hypocrite to discuss his own conscience, and solidly to know, whether his Faith and Justification be real or not; And James wakens all visible professors in this Epistle (as John also doth) to try his Religion whether it be true and solid, or vain: by Chap. 1. being a doer of the Word, and not a hearer only, 23▪ 24. by visiting the fatherless, vers. 27. by loving and respecting the poor that are Godly, as well as the rich, Ch. 2. by trying his faith whether it be dead or lively, by bridling the tongue, Ch. 3.
But the•e be learned and godly Protestants who 〈…〉 that James must speak of •ustification reall and before God, and 〈…〉 declared Justification before men only? Answ. Its true, 〈…〉 to name them. But these are subordinate: James speaks not 〈…〉 a faith only declared, nor of a justification onely declared to the world: But of a declared Justification that is reall before God. 2. That is declared to the man himself, and to the world. And that James speaks of a Justification before God,1 the Text saith: Because he saith, ver. 14. What can that faith profite? Which is empty, he must mean, what can it profite before God, to save and justifie? As the word, 1 Cor. 13.3. if I have not love 〈non-Latin alphabet〉, it profits me nothing before God. 2. Can that faith (it is not well translated leaving out the particle in the new Translation, can faith save him?) save him? Then he must speak also of reall faith, and so reall salvation and so of justification before God. 3. The examples of the Justification of Abraham, of Rahab, which were reall, must say something to the same purpose. 2. That he speaks of reall Justification to the mans own conscience as ⟨p. 165⟩well as to the world if clear in the Text also. For James speaks to the conscience and privitie of the man who saith that he is justified, and hath faith, vers. 18. 〈non-Latin alphabet〉. 19. 〈non-Latin alphabet〉, thou hast faith, thou beleeves, the Devils also beleeve, he would have the hypocrite to discusse his own conscience, and solidely to know, whether his Faith and Justification be reall or not; And James wakens all visible professours in this Epistle (as Iohn also doth) to try his Religion whether it be true and solide, or vain: by Chap. 1. being a doer of the Word, and not a hearer only, 23▪ 24. by visiting the fatherlesse, vers. 27. by loving and respecting the poor that are Godly, as well as the rich, Ch. 2. by trying his faith whether it be dead or lively, by bridling the tongue, Ch. 3.
1James speaks of real justification before God, but under the notion as declared and manifested to men & to the conscience of the so justifiedJames speaks of reall justification before God, but under the notion as declared and manifested to men & to the conscience of the so justified
And therefore the Arminians and others do but lose their labour, who say James doeth not speak here of Justification declared to the world,1 because the world cannot judge infallibly whether our works by which we are declared to be justified, are sincere or not. For 1. we say that James doth speak of Justification declared to the world, for he speaks of real Justification before God but as declared, not to the world only, but to the conscience also of the doer. 2. Because the world can not infallibly judge of our Justification and works, therefore they cannot judge at all. Its a loose consequence: For we may declare our selves to our own conscience and to others by our good works, that we are before God justified. Otherwise because men cannot see our good works, nor the principles from which they proceed, whether from saving faith or not, nor the ends for which they are, whether for the glory of God, or not, men should not glorify our heavenly Father: Contrary to Matth. 5.16. nor should the Gentiles glorify God in the day of visitation: As 1 Pet. 2.12. because they cannot infallibly […] whether they be good works or not and done in faith and for Go•: Nor is Abraham declared to be justified because of a secret heart-••tention to offer his son to God in the court of men (but in the co••t of his own conscience he may) yet his journeying to ⟨p. 166⟩the place where he was to sacrifice his son, his building an Altar, his laying on wood, his binding his son and stretching out his hand to kill him, may well declare him to be a justified man to the world and to men. Trelcatius, the Professors of Leiden, Calvin, Beza, Paraeus, yea a Papist Cajetan hath said well to this point. Not to add that Scripture shall never admit,2 that Abraham's and Rahabs sins were pardoned, their iniquities not imputed, and they delivered from condemnation, by the works of offering Isaac, receiving the spies, fighting the Lords battles, suffering persecution of Saul.
And therefore the Arminians and others do but lose their labour, who say Iames doeth not speak here of Justification declared to the world,1 because the world cannot judge infallibly whether our works by which we are declared to be justified, are sincere or not. For 1. we say that Iames doth speak of Justification declared to the world, for he speaks of real Justification before God but as declared, not to the world only, but to the conscience also of the doer. 2. Because the world can not infallibly judge of our Justification and works, therefore they cannot judge at all. Its a loose consequence: For we may declare our selves to our own conscience and to others by our good works, that we are before God justified. Otherwise because men connot see our good works, nor the principles from which they proceed, whether from saving faith or not, nor the ends for which they are, whether for the glory of God, or not, men should not glorifie our heavenly Father: Contrair to Matth. 5.16. nor should the Gentiles glorify God in the day of visitation: As 1 Pet. 2.12. because they cannot infallibly 〈…〉 whether they be good works or not and done in faith and for Go•: Nor is Abraham declared to be justified because of a secret heart-••tention to offer his son to God in the court of men (but in the co••t of his own conscience he may) yet his journeying to ⟨p. 166⟩the place where he was to sacrifice his son, his building an Altar, his laying on wood, his binding his son and stretching out his hand to kill him, may well declare him to be a justified man to the world and to men. Trelcatius, the Professours of Leyden, Calvine, Beza, Paraeus, yea a Papist Cajetan hath said well to this point. Not to adde that Scripture shall never admit,2 that Abrahams and Rahabs sins were pardoned, their iniquities not imputed, and they delivered from cond•mnation, by the works of offering Isaac, receiving the spies, fighting the Lords battels, suffering persecution of Saul.
1Remonste• Apol. c. 10· fol. 13 col. 2. Jacobum de justificationis declaratione non loqui docent verb• ipsa. Quis enim adeo v• cors est qui cum Apostolo contendere voluerit, an homo declaretur justus ex fide, fides enim quatenus fiducia est & distincta ab operibus pietatis, non est nisi in cord• hom••is. Theologia enim eorum non patitur credere hoc verum esse — nam ne de operibus ipsis constare potest an sint bona opera: non enim possunt esse bona nisi ex fide fi••t, ex fide enim fieri non modo non potest alteri declarari, sed ne illi ipsi, id constare potest, qui ea facit. Quia reprobus illa eadem opera praestare potest.
2Trelcatius senior de Justifica 1. Class. Arg. 373. Paulus, per quod homines credentes justificantur coram DEO, docet. J•cobus▪ quo modo justificari cognoscantur. 2. Paulus, fide verâ solum nos justificaris Jacobus, quanam sit vera illa fides, ab effectis, probat. 3. Paulus huic verae fidei tribuit justificationem sine operibus ut causis justificationis ▪ J•cobus fidei fictae detrahit hanc vim, & contra veram probat ab effectis veris, 4. Paulus negat bona opera praecedere justificandum: Jacobus dicit ea justificatum sequi. 5. Paulus à causis justificationis ad effecta discendit, quibus detrahit coram Deo vim justificandi, ut in solidum id tribuat Dei gratiae & Christi merito. Calvin. Instituti li. 111. c. 17. n. 11. Jucidunt in duplicem Paragolismum: Alterum in justificationis, alterum in fidei vocabulo. — Tu credis (inquit) quod Deus est, sane si nihil en istâ fide continetur, nisi ut credatur Deum esse, jam nihil mirum est si non justificet. — nec vero dum hec adimitur quicquam derogari putamus fidei Christiana. — N. 12. Justificari • Paulo dicimur, cum obliterata justitiae nostrae memoria justi reputamur▪ eo si expectasset Jacobus praepostere ci•asset. Illud ex Mose, Credidit Abraham Deo. — Si absurdum est effectum sua causa prior•m esse, aut falso testatur Moses eo loco, imputatum fuisse Abrahae fidem in justitiam, aut ex ea quam in Isaac offerendo praestitit obedientia, justitiam non fuit […] nondum concepto Ismaele, qui jam adoleverat, antequam nasceretur Isaac, fide sua […] fuit Abraham. We are not Evangelically justified by Works. Professors Leiden. in Synosi Purr. Theolo. Dis. de Justific. & in Censa Confessio. Remonstrant. c. 10. pag. 145. Apud Paulum nomen Justificationis sumitur pr ipso justificandi actu, qui solius DEI est tanquam causae efficientis principalis, fidei tanquam causae instrumentalis. Apud Jacobum pro fidei professione fides sumitur.
For James, if he say any thing for this cause, that good works are the formal cause of our righteousness, our merits, and in the very place of the satisfaction of the blood shed by Christ, we shall so be formal causes not of the declaratory act of justifying (for that may be thought to be the Lord our Justifiers act) yet of our own Justification, and so should we fight and run for the Crown of inherent righteousness of works, as well as for the Crown of Life. And what Scripture is there for that? 3. A man shall be as just and sinless, as he may say, I have no sin, I am just: And in order to the Covenant of Grace, which forbids no sin (as some ⟨p. 167⟩for this way do teach) but final unbelief, he no more needs forgiveness of sins and the blood of sprinkling, nor pardoning grace, then the Elect Angels, or Adam in the state of innocency, and to that, Prov. 20.9. as to that, Eccles. 7.20. 1 Joh. 1. Who can say I have made my heart clean, I am pure from my sin? The man Evangelically justified can say, I have made my heart clean, I am pure from my sin. 4. No• needs such a man pray, forgive me my sins, as I forgive, &c. for he is justified from all Law-sins, who is inherently holy and Evangelically just: And so the Gospel is a new Law which does not forbid all sins that the Law forbids, and the man is not under sin, though he sin against the love of Christ. According to that, if ye love me keep my Commandments, Joh. 14.15. so he once, ere he die, believe. For the Law (say the Authors) forbids not unbelief, nor any Evangelic unthankfulness against the Law of a ransom-payer, which yet, I judge the Law of Nature and Nations condemns: The Covenant of Grace forbids no sin, but final unbelief, and the believer can not be guilty of that except he fall away.
For Iames, if he say any thing for this cause, that good works are the formall cause of our righteousnesse, our merits, and in the very place of the satisfaction of the blood shed by Christ, we shall so be formall causes not of the declaratory act of justifying (for that may be thought to be the Lord our Justifiers act) yet of our own Justification, and so should we fight and run for the Crowne of inherent righteousnesse of works, as well as for the Crown of Life. And what Scripture is there for that? 3. A man shall be as just and sinlesse, as he may say, I have no sin, I am just: And in order to the Covenant of Grace, which forbids no sin (as some ⟨p. 167⟩for this way do teach) but finall unbeleef, he no more needs forgivenesse of sins and the blood of sprinkling, nor pardoning grace, then the Elect Angels, or Adam in the state of innocency, and to that, Prov. 20.9. as to that, Eccles. 7.20. 1 Ioh. 1. Who can say I have made my heart clean, I am pure from my sin? The man Evangelically justified can say, I have made my heart clean, I am pure from my sinne. 4. No• needs such a man pray, forgive me my sins, as I forgive, &c. for he is justified from all Law-sins, who is inherently holy and Evangelically just: And so the Gospel is a new Law which does not forbid all sins that the Law forbids, and the man is not under sinne, though he sinne against the love of Christ. According to that, if ye love me keep my Commandements, Joh. 14.15. so he once, ere he die, beleeve. For the Law (say the Authors) forbids not unbeleef, nor any Evangelick unthankfulness against the Law of a ransome-payer, which yet, I judge the Law of Nature and Nations condemnes: The Covenant of Grace forbids no sin, but finall unbeleef, and the beleever can not be guilty of that except he fall away.
PuritansScotland
Scottish theologian and commissioner to the Westminster Assembly.
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. not by the Redemption that is in us, and are washen from our sins in his Blood,
. come and 〈…〉 under my shaddow. And this is contradistinguished from the Divels and Hypocrites who cannot seek their lodging nor a hiding place against wrath in the Lord.
•. which is far from Hypocrites. (•.) To believe is to cleave to God, from a root that signifies to adhere as thing• glewed together with pick or glew,
2 Cor. 3. (6.) It is a word of near adherence 〈non-Latin alphabet〉 to lean firmly upon any with hope of securitie, 2 King. 18.5. hast thou leaned upon this reed? Hos. 10.13. Psal. 13.6. Psal. 31.7. Deut. 12.10. Thou shalt dwell safely, confidently, it places the soul under the Rock of Omnipotencie. (7.) It is to roll thy self upon God, and is borrowed from heavy bodies, Josh. 10.18. Roll great stones to the mouth of the cave, Genes. 29.3. Psal. 22.9. he trusted in the Lord, rolling himself on the Lord. Prov. 16.3. commit thy works unto the Lord, and thy thoughts shall be established. Cartwright sayeth it is a Metaphore from men who, being oppressed with a burden, transfer it off themselves upon one who is mightier and stronger: it is excellent when the heart rolles all its cares upon the Lord, and disburdens it self upon him. (8.) There is a word that noteth to leane, to stay or stablish, to strengthen, Isa. 48.2. 2 Chron. 32.8. the people rested themselves upon the word of Ezekiah, Cant. 2.5. stay me with flagons, Psal. 71.6.
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3[Greek or Hebrew] Firmiter initi unde sumitur pro securum esse, •o quod con•fidentiam sequatur securitas oppo•nitur dubitationi. Est inaliquo spes omnes sic re•ponere, ut secure quies•at animus adversus omnia pericula & res ardu•s suscipere audeat.〈non-Latin alphabet〉 Firmiter initi unde sumitur pro securum esse, •o quod con•fidentiam sequatur securitas oppo•nitur dubitationi. Est inaliquo spes omnes sic re•ponere, ut secure quies•at animus adversus omnia pericula & res ardu•s suscipere audeat.
. all have sinned, Jew and Gentile. Because Abraham then should boast as a perfect man, free of sin, and he needed no Redeemer, the Law of works should save him, and so he needed not remission of sins, nor the non-imputation of iniquity. But there is a mids between these, and Iames saith that is to be justified by faith, by a metonymie of the effect, by faith made known to be lively, not to the world only, but to their own conscience, for if Iames should mean that we are justified by works properly as counted to us for righteousnesse, he could not say, vers. 21.
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Abraham was justified by works, when he offered his son, vers. 22. he cannot infer, vers. 2•. thou sees that his faith wrought with his works: What faith? He had spoken of works, vers. 21.
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Trelcatius senior de Justifica 1. Class. Arg. 373. Paulus, per quod homines credentes justificantur coram DEO, docet. J•cobus▪ quo modo justificari cognoscantur. 2. Paulus, fide verâ solum nos justificaris Jacobus, quanam sit vera illa fides, ab effectis, probat. 3. Paulus huic verae fidei tribuit justificationem sine operibus ut causis justificationis ▪ J•cobus fidei fictae detrahit hanc vim, & contra veram probat ab effectis veris, 4. Paulus negat bona opera praecedere justificandum: Jacobus dicit ea justificatum sequi. 5. Paulus à causis justificationis ad effecta discendit, quibus detrahit coram Deo vim justificandi, ut in solidum id tribuat Dei gratiae & Christi merito. Calvin. Instituti li. 111. c. 17. n. 11. Iucidunt in duplicem Paragolismum: Alterum in justificationis, alterum in fidei vocabulo. — Tu credis (inquit) quod Deus est, sane si nihil en istâ fide continetur, nisi ut credatur Deum esse, jam nihil mirum est si non justificet. — nec vero dum hec adimitur quicquam derogari putamus fidei Christiana. — N. 12. Justificari • Paulo dicimur, cum obliterata justitiae nostrae memoria justi reputamur▪ eo si expectasset Jacobus praepostere ci•asset. Illud ex Mose, Credidit Abraham Deo. — Si absurdum est effectum sua causa prior•m esse, aut falso testatur Moses eo loco, imputatum fuisse Abrahae fidem in justitiam, aut ex ea quam in Isaac offerendo praestitit obedientia, justitiam non fuit 〈…〉 nondum concepto Ismaele, qui jam adoleverat, antequam nasceretur Isaac, fide sua 〈…〉 fuit Abraham. We are not Evangelically justified by Works. Professores Leyden. in Synosi Pur. Theolo. Dis. de Justific. & in Cens••a Confessio. Remonstrant. c. 10. pag. 145. Apud Paulum nomen Justificationis sumitur pr• ipso justificandi actu, qui solius DEI est tanquam causae efficientis principalis, fidei tanquam causae instrumentalis. Apud Jacobum pro fidei professione fides sumitur.
