2 17. the needie comforted Phile. 3. the mouth of the wicked stopped 1 Pet. 2 12. the weake strengthned the strong confirmed and more reioyced DIALOGVE V. Verse 7. That is those that by patience in well doing seeke eternall life to them he will render glorie honour and immortality Tim. THere is some difference in reading this text shew what it is whereupon it ariseth and which reading you do follow Sil. There be indeede differing readings of this text for some read it thus To such as by continuance in wel-doing seeke eternall life God shall render glory and honour and immortality Others thus to them which by patience in wel-doing seeke glory honour immortality Hee will render eternall life and indeede thus the wordes stand in the Originall if ye vnderstand the worde Render out of the sixt verse to supply the sense But others read thus To them which by patience seek eternal life God Will render the glorie of good workes honour immortality The cause of this difference is two-fold First because some do ioyne the word Render which is supplyed vnto glory c. Others vnto eternall life Secondly some do couple good workes with Patience or continuance others pull it thence put it after glory whereas they are seuered one from the other in verse 10. and so ought to be heere Howsoeuer for substance of matter it much mattereth not what reading wee choose because the drift and intent of them all is one to teach vs who they bee to whome the rewarde of euerlasting life shall bee rendered namely to such as by patience continue in goodnesse yet I do followe the first reading as carrying a plaine sense agreeable to the scope of Paul though with some transposition of the words and hauing diuers good interpreters as guides vnto me of this my choise The words do containe two markes of such as shall inherit eternall glorie and honour One is that they patiently perseuer in doing good the second is that they seeke eternall life this is the butte and end of their desires not worldly things as riches honour pleasure but that life which lasteth for euer and euer euen so long as God himselfe who is this life dooth last and endure of these two markes let vs deale with the latter though it be not first named in the Text. Tim. What do yee meane by eternall life and what is it to seeke it Silas By life is meant the happinesse of the Saints in heauen and it is called eternall because there shall bee no end of it also to seeke it is to feele a want of it and with great care to desire it and labour to obtaine it Seek it for Place in the assembly of the Saints for Time while it may bee found for Manner heartily and earnestly Tim. What Lesson may be gathered from hence Sil. That this is the marke of a godly man to desire and study aboue all things how to bee saued in the day of iudgement This indeede is the desire of the wicked euery one hath a desire to be saued but in diuers things their desires do differ from the desires of the godly First the desire of the godly is constant so is not the desire of the wicked who desire it by fits Secondly the godly desires saluation that God may be glorified in his mercies which comes of grace the wicked seek their owne welfare because they would be happy which comes of nature Thirdly the wicked so desire saluation as they do not minde the way thither which is wel-doing or a iust and godly life the godly in his desires is lead as well to the way and meanes as to the end and scope Tim. Then there is a necessity to do good workes or to line well seeing this is the way which conducteth to happinesse Sil. True there is so because God commaundeth them and appointed them as the course wherein his children must runne towards heauen but these good workes cannot bee done without many difficulties and perils and therefore wee haue neede of patience and perseuerance which is the second marke of him that shall be heire of heauen Tim. What call ye patience Sil. It is the grace of God whereby we are strengthened to endure troubles for wel-doing vnto the end Tim. Is it requisite that they that seeke eternal life continue to the end in wel-doing Silas It is so and for many iust reasons as first that God is constant in his loue towardes vs therefore our loue and seruice to him ought to bee constant Second is Christs example who kept on his course in wel-dooing through many afflictions Heb. 12 2. Thirdly eternal life is promised only to such as continue to the end Math. 10 22. Fourthly eternall death is threatned vnto such as faint and giue ouer before they haue run to the end Fiftly the wicked are constant in il-doing Sixtly many godly persons haue abid with patience in wel-doing whose steps we must tread in Heb. 6 12. to these may be added Gods commandement Tim. Which are the especiall things that discourage men in wel-doing Silas First losse of goods Secondly danger of life Thirdly reuilings and slanders raised by Satan wicked men Lastly the great labour and paines that belongeth to wel-doing Tim. How shall Christians arme themselues against these binderances Silas By considering these few and such like things First that it is better to loose the worlde then to loose our soules Math. 16. 26. Secondly that such as will loose their liues for Christs sake shall saue it Thirdly that it is a blessed thing to be reuiled for righteousnesse sake Lastly that the paines about godlinesse will bee recompenced by the fruit which followes and there is more labour a great deale in committing sinne then in doing good works Tim. What is the fruit and reward of godlines or of a godly life Sil. Glory honour immortality Tim. What do we learne from these words Sil. That the godly how infamous soeuer they bee in the world yet they are glorious with God and honourable in his sight for they shall be placed on his right hand and set vpon thrones Secondly that their glory is immortall and neuer withering Thirdly that their estate is full of manifolde glory which the Apostle would teach by the heaping of sundry words here as if there were not words enough to expresse their happinesse seeing therefore the end of well doing will be such we ought with patience to abide and continue in well doing Tim. But how shall glory be rendered vnto Infants according to their works which they haue not being vnable to do thē or howe can they which repent at the last houre haue their reward according to patience and continuance in well doing seeing they do not perseuer Sil. For Infants which be glorified they are saued by the free election of GOD by grace of the couenant and also by Christ into whome they are ingrafted by faith which would be fruitfull in good works
depriued of the glory of God and are freely iustified by his grace thorough the redemption which is in Christ Iesus Tim. WHat be the parts of this Text wherein this former Doctrine is more fully opened and illustrated Silas Two First a generall necessity of iustification Secondly two causes thereof the efficient and the matter Tim. What is the meaning of this 23. verse Sil. That all through 〈◊〉 are depriued of the righteousnesse wherein God is most glorified Or thus as some expound it all the elect by reason of their sinfull nature and life are voide and destitute of eternall life which consisteth in the participation of Gods glorie and therefore are depriued of righteousnesse to which belongeth the promise of glory Tim. How proue ye that al men haus sinned Sil. First by the authority of Scripture 1 Iohn 1 6 8. and Iames 4 2. Secondly by common experience because it hath beene seene in all ages that the best men haue sinned as Noah Lot Abraham Dauid Thirdly by the testimony of conscience which doth witnesse vnto euery man that he is a sinner and doth bring dread and feare of iudgement for sinne Lastly the iudgements of God which are so common in the world do tell vs that no man is without sinne which sticketh close to mans nature euer in the godly till the dissolution of nature Tim. How many wayes do men sinne Sil. Not a few but many not one but sundry waies as originally actually by omission and commission against God and man in thought word and deede of ignorance of negligence of presumption secretly openly in matter and in manner in substance in circumstance against Law and against Gospell Tim. What vse make you of this point Sil. It reproueth the Papists which ascribe freedome from sinne to the virgin Mary and also other Heretickes which hold an absolute freedome from sinne in the regenerate euen in this life Secondly it teacheth vs to thinke of other mens sinne with compassion considering our owne Thirdly it serueth to humble all men and to driue them out of themselues to Christ to feeke righteousnesse in him and to bee full of awe and watch seeing there bee so many wayes to misse the marke and but one to hit it Tim. What is meant by the glory of God Silas Some thinke it is the perfect righteousnesse of Christ the imputing whereof to the beleeuers is much to the glory and praise of his free grace and good will But I think it is hereput for eternall life which standeth in the fellowshippe of Gods glory and that this is the meaning may appeare by the worde destitute or depriued which signifieth one that fainteth in a race falleth short of the goale nowe eternall life is the goale of our race the price of the high calling of God Philip. 3. Tim. What vse of this poynt Sil. That through sin wee are most miserable as hauing thereby lost the chiefest thing which is Gods glory in the fruition whereof is all our happinesse which should make vs loue Christ by whome it is restored Tim. What learne we hereby that wee are freely iustfied by his grace Sil. That which mooued the Father to giue his Son to vs was his free fauour Secondly it proueth that faith iustifieth onely for were we iustified by workes but in part we could not be iustified by grace Rom. 11 6. If of works not of Grace Tim. What is the matter of our Iustification Sil. The redemption which is in Christ Iesus by which is meant a deliuery from sinne and misery by the merit and power of Christes bloud shed of which redemption wee haue the beginning now and looke for perfection in heauen Tim. What learne we from hence Sil. First the exceeding loue of Christ giuing himselfe a ransome for sinnes Secondly the exceeding daunger of sinne hauing inthralled vs to Sathan and hell Thirdly the exceeding great duty of thankfulnes we owe to Christ our Redeemer Note that wee are saide to bee iustified freely though Christ laide downe a price and wee bring faith which is an act of our will because God freely gaue Christ and freely workes faith in vs which iustifieth in respect of the obiect Christ and not as it is an act or worke of ours DIAL XIIII Verse 25. Whome God hath set foorth to bee a propitiation through faith in his bloud to declare his righteousnes by the forgiuenes of sinnes that are passed Tim. VVHat doth this text set forth vnto vs Sil. All the causes of iustification yet more fully Tim. Shew vs these causes what they be Sil. The efficient cause is God the matter is Christ our atonement the instrument is faith the end is the glory of God in the declaration of his righteousnes Tim What learne ye by this that God is said to set forth Sil That wee must seeke the first and soueraigne cause of saluation not in Christ but in God vpon whose eternall loue it doth depend Tim. What learne we hereof that Christ is saide to bee set forth of God Sil. That the doctrine of the Gospell is no newe thing inuented by men but commeth from heauen beeing a diuine truth Tim. But how many wayes is Christ said to be set forth Sil. Two wayes first by the reuelation and preaching of the gospell wherein things to be beleeued concerning Christ and our saluation are propounded to vs and set before vs. Secondly therein the Spirit of Christ inspireth vs with faith and perswadeth our minds to assent to the things shewed and propounded being good and mostioyfull things Tim. But may not this of Gods setting forth his sonne be referred to predestination Sil. It may so because thereupon dependeth the merit of Christs death Now if yee take it so that God in his predestination decreed to set forth his son then the meaning is thus much that touching our reconcilement to God by the redemption of Christ we must account that this commeth to vs by the onely determination and free purpose of God The reason of which purpose seemeth to be this that God meant to restore the world to his first estate by him by whome it was made at the first Tim. Christ the matter of our Iustification why is he called Our Reconcilement Tim. Because Christ is the true propitiatory as the word heere vsed doth signifie our Propitiatour or Reconciliator for he doth allude to the propitiatory or Mercie-seate of the Law which was a figure of Christ in these three things First out of the Mercy-seate were the Oracles giuen so by Christ we are shewed the Oracles of the will of God as touching our saluation Secondly God was saide to dwell at the propitiatory so in Christ the whole fulnesse of the Godhead dwelleth corporally Col. 2 9. Thirdly there God was made fauourable to the people so is God by Christ alwayes pacified and reconciled to vs Col. 1 18. Tim. Why is Christ our onely reconcilement Sil. Because he is a man free from sinne Secondly
he had done but through Faith in Christ and also the Gentile lacking that Law yet by faith laying hold on Christ was admitted to the Couenant to be one of Gods people to haue God his God to giue him righteousnesse thence it followes that Iustification is not by workes but by Faith both to Iew and Gentile Tim. What instruction can ye gather from hence Sil. Euen this that Christ Iesus through faith ioyneth vs in fellowship with God of what Countrey soeuer we be Or this that as there is but one God who is a comm on Sauiour of all his people so but one way for his people be they Iewes or Gentiles whereby to bee Iustified and that is by faith in Christ. Tim. What words do follow Silas In the verse 31. it is written Do we then make the Law of none effect thorow faith c. Tim. What is the drift of these words Silas To answere the obiection of such as were enemies to iustification by faith and secretly to confirme his purpose by that which is brought against him Tim. What is the Obiection Silas If such as beleeue in Christ be iustified without respect to their doing the workes of the Law then the Law is made voide and of none effect This obiection proceedeth from the ignorance of such as do not know the strength of sinne the Nature of Gods Iustice the true end wherefore the Law was giuen Secondly it proceedeth from the pride of nature loath to yeelde to this truth which so abaseth man and honoureth God Tim. What followeth of this Silas That the truth hath no greater enemies then proud ignorance or ignorant pride that dare lift vp it selfe Gyant-like against God himselfe Tim. What was the answere to this obiection Silas It hath two parts First a deniall with a detestation of the thing obiected God forbid Secondly an inuersion or conuerting the matter vppon the head of the obiectors Yea wee establish the Law Tim. What learne wee from the first part of the answer Sil. That all thoughts and reasonings against Gods truth should be very detestable to vs so as wee should reiect them with a meruailous hating of them For Diuine truth is such an holy thing so precious to God as we should not with patience endure anie muttering against it Tim. Whom doth this reproue Silas Such as do fauour or wink at cauils and cauillers against the Doctrine of saluation or such as are no whit moued at their dealing Tim. How doth the Apostle turne the thing obiected vpon their owne heads Silas Thus Iustification by faith is so farre from destroying the law as that the law is thereby established Tim. But how is this true which the Apostle sayth That the Law is established by faith Silas First the doctrine of iustification teacheth that Christ fulfilled the Law in his life Secondly that he suffered in his death the full punishment due to the breach of the law for all them who are iustified by him Thirdly that such as beleeue in him must endeuour the keeping of the Law to declare their thankefulnesse Thus is the Law established by this Doctrine of righteousnes thorow beleeuing Tim. What followes of this Silas That there is no cause either for the Iew to cast off the Doctrine of faith in regard of any wrong done to the Lawe which is thereby ratified and made more firme or yet for the beleeuing Gentile lesse to esteeme the Law because without it hee is iustified by Faith sithence thus the Law is the more countenanced confirmed as that which sheweth sinne our sickenesse and driueth to Christ and teacheth the good way wherein we are to walke that we may please Christ our iustifier CHAP. IIII. DIALOGVE I. Verse 1 2. What shall we say then that Abraham our Father hath found concerning the flesh For if Abraham our Father were Iustified by Workes hee hath whereof to reioyce but not with God Timotheus WHat is the drift of this whole Chapter Si. To proue Iustification to be by Faith by a new reason fetched from the example of Abraham Tim. How stands the frame of his reason Silas Thus Abraham as the Father of the faithful is the patterne of Iustification to all his seede or Children as verse 23 24. Looke how Abraham was in such wise be his seede iustified Now it is certaine that Abraham was iustified not by workes but by beleeuing the promise concerning Christ therefore all the Children of Abraham are so iustified Tim. What be the parts of this 4. Chapter Sil. Two in the first the example of Abraham is propounded vnto the 23. verse in the second this example is applied vnto the end of the Chapter Tim. How was the example propounded Sil. First negatiuely shewing how he was not iustified Secondly affirmatiuely shewing how he was iustified Tim. How was he not iustified Sil. He was not iustified by workes which the Apostle doth proue by this reason Abraham had nothing to glory with God but if he were iustified by works then hee had whereof to reioyce with God therefore not by workes Tim. But did his workes gaine him nothing Silas Yea amongst men and in the account of the world but not in Gods eye Tim. Why doth he call Abraham Father Sil. Because of him came the Iewes which were his Off-spring Tim. Why doth he call him Our father Sil. Because Paul himselfe was a Iew and descended of Abraham which he doth acknowledge to this end to decline the enuie of his Countrymen least they shold thinke he had not regarded Abraham Tim. Why is the example of Abraham chosen rather then of others Sil. Because he was of most reputation with the Iews also the Scripture had expressely testified of him that he had his righteousnesse by beleeuing Tim. What Instruction do ye gather from hence Sil. That it is a good kinde of teaching to teach by examples because those moue the senses Secondly of examples the fittest and most meete would be chosen which is a point of wisedome in the teacher Tim What is heere meant by flesh Silas The externall workes of Abraham as it is expounded in the next verse For if Abraham were iustified by Workes c. Tim. What do ye learne from the next verse Sil. Two thinges First good workes get vs commendations and matter of reioycing amongst men Secondly they doe not at all auaile vs to procure our acceptance pardon and release with GOD because they want perfection For neyther doe wee all good workes nor with all our heart neither do we continue so all our life long because before our time of calling we cannot do a good worke no more then a thistle can bring forth a Figge neither yet be such workes as wee do after our conuersion without spots Lastly wee do many things contrary to the Law DIAL II. Verse 3. For what saith the Scripture Abraham beleeued God and it was counted to him for righteousnesse Tim. VVHat doth this Text teach vs Silas How Abraham was
whereby Gods eternall loue descends to his chosen and whereby they climbe to their decreed felicity to which none can come but through these meanes by which means the elect are sure to attaine it yea though they be afflicted here which causeth them to bear afflictions more patiently and valiantly in that they perceiue their saluation to be of God by so many excellent works of his grace so certainely and vndeceiueably procured and effected Tim. What are the degrees whereby the elect arise and climbe to blessednesse in heauen Silas Foure 1. predestination 2. vocation 3. iustification and glorification the first of these is done afore all times the three last of them be performed in time Tim. What doe ye call predestination Silas It is an action of God peculiar to all the elect which are purposed vnto saluation the rest of mankinde being passed by and left to their corruption and iust perdition This action of God is not done in time but from euerlasting God fore-ordaining his elect both to the end which is eternall life and vnto the meanes leading thither to wit vocation faith iustification sanctification the Crosse also death eyther naturall or violent The very worde predestinate is taken foure times in Scripture in this sence as Rom. 8 29 30. Ephe. 1 5 11. But yet the matter and doctrine it selfe is handled in very many places as Rom. 9 and 11. Ephe. 1. Mat. 11 25. Iohn 6. and 17 6. Acts 13 48. 1. Thes. 5. 1. Pet. 1 2. Iude 4. Reuel 17 8. and else-where often Tim. Some thinke this doctrine should not bee taught and therefore raile at the teachers of it what thinke ye do they well Sil. No verily for it ought to be taught to Gods people and Gods Ministers should sinne if they passed by it My reasons for this be these First because Christ and his Apostles taught it and their example is warrant enough for Gods ministers For as the Apostles were followers of Christ in doctrine and life so ought other Ministers Secondly it is a part of Gods reuealed will and therfore belongs vnto vs Deut. 29 29. Thirdly it is a speciall ground-worke of comfort and patience vnder the Crosse to knowe our predestination to bee so vnchangeable strong and firme as our Apostle doth heere aduertise vs â—â—at afflictions though many and great cannot hinder â—â—â—t further our saluation Fourthly it is the Mother of all godlinesse to which a man or woman doth then and neuer before seriously and chearfully apply themselues when they vnderstand by Faith Gods eternall loue towards them in their free predestinating to life 1 Iohn 4 10. We loue him because he loued vs first Lastly it begetteth true and ioyfull thankfulnesse which we will not offer vnto God except wee know that all good comes of his eternall purpose without any respect to our worthinesse Tim. But the conceite of Predestination and that the Predestinate persons must be saued dooth take away from men all care of Faith Ministery Prayer and Good workes vse of Sacraments c. Silas This is a verie slanderous vntrueth because the Doctrine of Predestination doth necessarily put commend vnto vs all these meanes so farre off it is from destroying them or extinguishing the care vse of them because it is taught that whome God predestinateth them he calleth iustifieth and glorifieth Thus vnlikely it is that Predestination should exclude Christ the Gospell Faith Calling Iustification Holinesse of life as it doth include and inferre all these necessarily The reason heereof is because it is wholesomly taught beleeued according to Scripture that God predestinating vnto the end hath also fore-ordained to the meanes which bring vs vnto such an end and that immutably and most freely And therefore it is a grosse error to say this Doctrine breedeth either desperation or licentiousnes Tim. What is heere meant by Calling Sil. It is that meane or worke of God wherein his eternall loue in predestinating vs to eternall life doth first appeare and shew it selfe vnto vs for till the time of our Calling the decree of predestination is secret and hidden in Gods counsell but by our Calling it is made knowne to the elect themselues For if God doe call all those in time whom he ordained to life before all times then such as be called may thereby know they are predestinated as the cause is knowne by the effect the roote by the fruit the fountain by the riuer so Gods eternal loue by calling Tim. Yet it is written Math. 20. 16. that many are called but few chosen whereby it should seeme that calling is no sure marke of election and predestination vnto glory Silas It is true there is an outward calling by the Gospell onely which wants the inward grace of the Spirite to make it effectuall this is common to many reprobates and is no sure token of election because it brings no further then to the bare knowledge and profession of Christ and to some generall and sleight reformation such as an hypocrite may haue but not to Christ himselfe by faith in the gospel But the calling which is both a fruite and a certain note of predestination is such a calling which together with the outward preaching of the word hath the inward working of the holy Spirite to be get faith in the Gospell whereby a man is carried to Christ himselfe to be planted in him and ioyned to him as a true member and to be gouerned by his spirit working in vs obedience to our caller of this calling our text speakes Tim. What instructions are to bee learned from this which hath beene sayd of calling Sil. First how needfull a thing it is for vs to haue the gospell and the preaching thereof seeing persons of yeares are not ordinarily called vnto the faith of Christ without it Rom. 10. 14. Secondly that no Christian must rest in an outward generall calling and knowledge though it be a great mercy but striue and labour after that especiall and effectuall calling which is euer coupled with faith and obedience to the Gospell Thirdly such as haue this calling haue exceeding cause to reioyce and be glad and to bee thankfull to God because they haue receiued an vndoubted pledge of Gods loue and their owne saluation in such sort as they may glory in God yea euen in tribulations Tim. But what shall we thinke of Infants that cannot heare the Gospell cannot they haue an effectuall calling Silas Yea all predestinate Infants and such wee are to take all the infants of Christian Parents to be for that they belong to the Couenant and we know nothing to the contrary they haue an inward calling by the Spirit though not after the same manner as persons of discretion and yeares For the Apostle heere speakes of the meanes how all the elect are brought to blessednesse therefore seeing infants are predestinate as no doubt many be they must of necessity bee iustified and haue a Calling For whom hee predestinateth them he
haue it Againe euen these Iewes did not diuide works from grace as in the example of the Pharisie who confesseth his workes to come of Gods grace and yet could not be iustified by his owne workes For sinners are first iustified before they can do any thing pleasing to God Good workes follow a person already iustified but they go not afore as cause of iustification DIAL XXI Verse 32 33. For they stumbled at the stumbling stone as it is written Behold I lay in Sion a stumbling stone a rocke to make men fall and euery one that beleeueth in him shall not be ashamed Tim. VVHat is the drift of this Text Silas To giue a reason why the Iewes beleeued not in Christ which is this because Christ became to them a stone to stumble at that is they were offended at him therefore they woulde not beleeue in him but wilfully refused him and crucified him as an euil doer This is prooued by two Testimonies out of the Prophet Esay as Chap. 8 14. and Chap. 28 16. in which places God did foretell this thing so as it comes not by chance but by Gods prouidence Tim. What things are wee to note out of these Testimonies generally Silas These things First who laide this stone to wit God I lay Secondly who is this stumbling stone Christ in whom we are to beleeue Thirdly where it is laid In Sion the visible Church Fourthly to what end it is laide to stumble at it Fiftly what it is to stumble at this stone not to beleeue in Christ. Sixtly what will be the condition of such euen shame and eu rlasting confusion set out by the contrary for they shall not bee ashamed but saued which do trust in him Tim. Come to the Interpretation of the words and tell vs who are these They Silas Such as bee called Israelites verse 3. that is the people of the Iewes which liued in the time of Christ and his Apostles Tim. What is meant by the stumbling stone Silas Christ as Peter expounds it 1 Pet. 2 6. where the prophesie of Esay is applyed to Christ. Christ is a stumbling stone not properly of his owne Nature for so hee is a precious stone a corner stone a stone of Triall but accidentally by the fault of men which through wilfull blindnesse stumble at him and so take hurt not actiuely to make men stumble but passiuely because men fall dash themselues against him Tim. What is it to stumble at this stone Silas To take offence and bee hindered in the way of their saluation or to be made the worse this the Iewes did not iustly but vniustly so as it was an offence not giuen but taken Tim. What things were therein Christ where-with they might take offence Silas First the outward vilenesse of his person beeing to see to a meane contemptible man Esay 53. 2. Secondly the base condition of his kingdome beeing without worldly state and glory Iohn 18. 36. Thirdly the pouerty of his Disciples and followers being Fishers and other tradesmen Math. 4 18. Fourthly his conuersation because he kept company with sinners Math. 9 10. Fiftly his doctrine because hee reproued their superstition couetousnesse and hypocrisie Luke 16. Math. 23. teaching that remission of sins and eternal life is not to be got by obseruing of Moses law but by beleeuing in him and in his Father Lastly they reproched as his humane nature saying hee was a friend to Publicanes and sinners so his diuine nature too saying he cast out Diuels by Belzebub Prince of Deuils Mat. 12. So deep offence they took at Christ in the former respects that in stead of beleeuing in him they blasphemed him and rayled against him Tim. What doctrine is to be learned from these first words they stumbled c. Silas That there are two sortes of offences one giuen another taken when men hinder their owne saluation by taking an offence when no iust cause is giuen Secondly as none must giue offence to others so men must beware how they take any offence the reason is because a woe is due to such as vniustly take offence Woe be vnto the world because of offences Math. 18. yet greater punishment belongs to such by whome the offence commeth Thirdly such as take offence doe hurt their own saluation and hinder their course of godlinesse as a man which stumbleth at a stone through ouer-sight which he might auoide hindereth his race and looseth the price so by offences taken our proceeding in godlinesse is stayed and interrupted or broken off Tim. What vse of this poynt Silas It serues to warne all to get strength and wisedome that they be not turned out of the way with euery light matter or with euery occasiō or shew of offence Secondly it serues to reproue such as easily giue ouer their profession or care of wel doing whē no cause is ministred but like the Iewes are troubled and hindred in their Christian race for the sewnesse or meanenes of true professors or for the simplicity of the ministers or of their preaching or for the doctrine sake which they teach and because other Ministers or Magistrates doe their duties to fall at such thinges as shoulde strengthen and builde vs vppe is a signe of great weaknesse they are in excusable who cannot resist an offence giuen but to drawe and pull offences to our selues when none are giuen this is intollerable Tim. What other doctrine from verse 32 Silas That the trueth must still be vrged though wicked men be offended at the word the Apostles did not forbeare to preach the Gospell of Christ though the Iewes were offended at it and persecuted both Christ and the preachers of it so did Christ proceed in his office though Pharises false Prophets and wicked men weere displeased and vrged so must Christs Ministers doe Tim. Who be they which stumble at the doctrine of Christ now Silas Two sorts especially first wicked liuers Secondly Popish and supersticious persons who barke like dogs against the whole some words of Christ as free and absolute predestination free iustification by faith at the bondage of mans will to goodnesse at the doctrine of the Sacraments that grace is not tyed to them but sealed by them Tim. Must still Gods Ministers for all this goe forward to preach and the people to professe these and such like truthes Silas They must so after the example of Christ the Prophets and Apostles also GOD hath commaunded vs to preach aud hath put the office vpon vs and therefore wo to vs if we doe it not Lastly whether men stumble at the doctrine or meekely receiue it yet it is still a sweete sauour to God euen when it is a sauour to death as well as when it is a sauour to life Tim. What vse of this point Silas It giueth admonition to Ministers and people not to faint or goe on lesse couragiously in their holye religion because of scandals which be as rife as stones in the
reason is because in the Church of GOD there are euer some to whome they are effectually perfourmed howesoeuer the most neglect and refuse them yet there is a remnant which receiue them still and are saued by them Tim. What profit is to be made of this poynt Silas That the great number of vnbeleeuers and wicked men should neuer weaken our account and credit of the promises of the Gospell which being vniuersally reiected yet still take place in the elect to whome they are peculiarly made Tim. Tell vs what is meant by the election of grace Silas The guift of predestination or the grace whereby men are elected or predestinated or by an Hebraisme a gracious and free election The meaning is that such as are kept free from the pollution of Idolatry and other sins they may not thanke themselues as if they were worthy of it for their workes sake but are beholding to the good pleasure of God who hath separated them from others according to his gracious purpose Note that election is not here put and taken actiuely whereby wee chuse grace but passiuely whereby men were chosen of God for hee speaketh of such as were foreknown of God verse second of Gods election of men and not of mens election of God Tim. What is the doctrine from hence Silas That election vnto eternall life proceedeth from the free fauour and grace of God This is the same with that which is written Rom. 9 11 15 Eph. 1 4 5. Ro 15 19. Tim. What profit is to be made of this poynt Silas First it confuteth the Pelagians who affirme that men chuse Gods mercies not that his free mercies chuseth them whereas this text plainly speaketh not of mans electing God but of Gods electing men out of his grace not out of their owne merites Also it ouerthrowes the conceite of Origen and Chrysostome which vpon this place imagine some men which beleeue in Christ to be saued by grace and others which besides faith haue good workes to be saued by the election of grace deuiding things which are conioyned to wit election and grace faith and works as if there could be a iustifying faith without works Secondly it abateth the pride of all flesh to teach that election commeth not from themselues but is wholly of grace Lastly it 〈◊〉 vs vp to great loue and thankefulnesse towards God to praise him for his free loue Tim. What other doctrines will flow from these words Silas That if election be of grace then our iustification sanctification and glorification all be from grace too as it is written 2. Tim. 1 9. Rom. 3 24 28. The reason hereof is 〈◊〉 est causa causae est causa causati quicquid est causa antecedentis est causa consequentis Tim. But be grace and works at such vartance as that these blessings and things cannot proceed from both Silas Yes verily they are as contrary as can be when the cause of election and saluation is to be searched out there is no coniunction of grace and workes no more then of light and darkenesse as the text speaketh If it be of faith then not of works The reason hereof is because merite of works being once put and granted grace is destroyed as it is heere written then were grace no grace Tim. What is the cause of this consequence that therefore grace is destroyed if works be admitted as a partner in the cause of election and saluation Sil. The reason is because grace giueth eternall life and whatsoeuer belongs to it as a thing not due but merite of workes craues them all as a debt therefore if election calling iustification c. should not bee wholly from grace but in part also from workes then grace should not remaine free and therefore shoulde not bee grace see Rom. 4 4 〈◊〉 Gal. 3 18. Tim. What profite of this point Silas It refuteth such as in the mystery of election iustification c. doe mingle grace and merite of workes together ascribing some-what to grace some-what to workes foreseene in matter of election past or present in matter of iustification whereas these thinges by God himselfe are pronounced asystata which haue no agreement at all together Secondly we are taught that it is impossible that the Church of God should faile upon earth because it doth springe out of the election and grace of God which cannot at any time vtterly faile Thirdly it conuicteth them of error which heere vnderstand by grace infused grace the habite of iustice powred into mans heart by the Spirite whereas the Apostle speaketh heere of grace as it is in God subiectiue as in a subiect and doth oppose it as a thing contrary to the works of righteousnesse which be in men as to a contrary and tels vs what he meanes by grace to wit the election of God Lastly this must prouoke all beleeuers to ioyfull thankefulnesse seeing God when he could not saue them by works which they had not did by his franke grace chuse and saue them which deserues at our hands al possible praise both in word and deed in life and death Such as bee often mindefull of such a free mercy to glorifie God for it it is a good signe that they be vnder this grace and are euen the chosen children of God DIAL V. Verses 6 7. And if it be of grace it is no more of workes or else were grace no more grace but if it be of works it is no more grace or else were works no more works What then Israel hath not obtained that he sought but the election hath obtained it and the rest haue beene hardened Tim. VVHat doth this text containe Silas These two thinges hauing set downe grace to be the efficient cause of election and of effectuall calling now he excludeth workes or denieth them to be any cause thereof Secondly he concludeth the first part of this Chapter touching the casting away of the Iewes in the seauenth verse That all which were freely elect amongst them were certainely saued none perished but the reprobates and that through their owne default because they were hardened in their sinnes and namely in their disobediēce of the Gospel of Christ which they obstinately and rebelliously refused beeing graciouslie and first tendred to them Tim. What signifies Grace Silas Grace signifies Gods free fauour or his euerlasting gracious loue and mercy and workes doe signifie merite of workes or meritorious workes for these bee contrary to grace and not woorkes simply considered as duties Tim. By what argument doeth Paul shut out workes from being any cause of election or vocation or how proueth hee that these come not from merit of workes Silas The argument is taken from the opposition or repugnancy of flat contraries such as in no wise can stand and consist together being immediate contraries The argument may thus bee framed If election and calling bee of meritorious works then it is not of grace but they both come of grace therefore not of
workes Tim. But why might not the Iewes bee elected and reserued to God both by grace and merite of workes Silas That is not possible for if election were both of grace and workes then workes were no workes because what doth proceede of grace that commeth freely not of debt but what commeth by merite of workes that commeth by debt but debt and no debt that which is free and by deseruing bee most contrary thinges Therefore to say that men are elected and called partly of grace partly of the merit of foreseene workes that were to put togither things that cannot agree to make debt no debt merit no merit workes no workes Grace no grace and so to affirm and deny one and the same thing which is a most absurde matter and vtterly not possible to make contradictories to be both true For as a sonne that is willed to go on an errand to Rochester on foot his father promising him a crowne or an angell at his comming backe if his Father aske him how he will haue his money suppose that hee aunswere that he will haue it partly by fauour and partly by desert the reply to him is ready Thou canst not so haue it for if it be of fauour then it commeth freely therefore not by desert of the worke and if it be by desert of the worke then not by fauour for it is due that commeth by merit desert and there is no being beholding to fauour for that Tim. What is the Doctrine to be learned from hence Silas That mens workes haue no place nor stroke at all in the election and calling of sinners neither in their iustification nor saluation The reason is because works presuppose merit and merit presupposeth debt debt is flat against grace but men are called elected of grace also iustified and glorified as appeareth verse 5. Rom. 3 24. therefore election calling and the rest depend not vppon workes which destroy grace and grace destroyeth them when the cause of eternall life is disputed and debated Tim. But good workes come of grace how then are they such enemies Silas This is true grace is the mother and roote of euery good worke wee haue no power at all to thinke or will well naturally 2. Cor. 3 5. Iohn 15 5. but grace and workes cannot be ioynt causes of election and saluation In this case they fight together as put and admit the one and the other is taken away and shut out affirme the one and deny the other This Antithesis or opposition is to bee marked against all iusticiaries whose mouth is stopped and sealed vp with this one short sentence Tim. What vse is to be made of this doctrine Silas First it confuteth such as will haue grace and workes to ioyne together in the iustification and saluation of sinners which they say is partly of Gods grace partly of mens merites Wee say with the Apostle they bee altogether of grace and therefore not at all by merits Tim. But howe can such auoyde this conclusion of Paul If it be of workes then not of grace Silas The enemies of Gods grace haue sundry shifts to auoide the force of this consequence for some-times they say that the Apostle speaks only of ceremoniall works of the law as of Circumcision Sacrifices c. But this cannot be so because Pauls words be generall shutting out all workes whatsoeuer whether naturall morall or legall ceremonies Of them all he saith that if election to life eternall come of them then it commeth not of grace Also Abraham and Dauid had morall workes as well as ceremoniall yet in Chap. 4. verse 4 5 6. Paul denieth that Abraham or Dauid were iustified and saued by any workes which they had done but by faith Secondly they say that the Apostle speakes of the works of nature which say the Rhemists doe exclude grace fauour and mercy challenging of debt not of guift but not of Christian mens workes which come from the Spirite and grace of God these workes comming from grace may euidently consist with the same and be ioyned with Gods grace as causes of saluation This shift cannot bee currant not onely for that his words be generall but because Paul speakes of the election by grace by which all are saued Therefore the merite of all workes are excluded by whomsoeuer they bee done whether by circumcised Iewe or baptized beleeuing Christian or vnbeleeuing Gentile Secondly in Ephe. 1 4. good workes are saide not to be the cause of election but the end and fruite and effect thereof Lastly Ephe. 2 8 9. Paul saith expresly we are saued not of works but by grace through faith where note that grace and faith may well stand together but they doe shut out all sort of workes from being any moouing or meritorious cause of our iustification and saluation Thirdly they say that good workes are shut out from election to the first grace but not from election to the second grace that is they say that the elect are chosen of grace onely and are also freely called and illuminated of the Holye-Ghost without all workes but the seconde grace that is iustification also sanctification and glorification these do admit merite of works to ioyne with grace Vnto this shifte of theirs I answere that that Scripture which saith that election is of grace and we are called according to grace 2. Tim. 1 9. doth also say that wee are iustified by grace not by workes Rom. 3 24. that eternall life is the gift of God Rom. 6 23. also iustification and glorification bee fetched from Gods eternall loue and foreknowledge as the first and onely efficient cause as well as election and calling Rom. 8 30. Moreouer election is not onely to the first grace but to all the meanes and to heauenly glory which is the end Rom. 9 11 23. Lastly the Pharisie who ascribed righteousnes and saluation partly to grace and partly to his good workes went away vniustified Whatsoeuer therefore the Papists can alleadge to shake and weaken the credite of this texte yet it is so strong to ouerthrow the doctrine of popish merites and iustification by workes as one of themselues Andreas Proles was wont to say in his publike readings My brethren sithence holy Scripture attributeth whatsoeuer we are or haue al vnto grace whence commeth that horrible darkenesse and superstition to ascribe so much to merite of workes Truely the estate of Christianity needes very great and speedy reformation Tim. What other vse of the former doctrine Sil. Here is an admonition to all Christians that albeit they are bound to doe good workes of all sorts and to abound in them yet it is their duty to renounce the merite of them and all trust in them and to sticke whollye and onely in the grace of God through Iesus Christ for all things belonging to their saluation least if wee put neuer so little trust in any thing done by vs we be found the
aduersarics of Gods grace Further we are taught heereby that the Romish Synagogue cannot be the true Church of Christ because most obstinately impudently they persist to ascribe mans iustification and saluation partly to grace partly to merite of works and thereby doe ouerthrow the doctrine of grace which is the very soule and life of a true Church for take away the doctrine of free election iustification and saluation and presently the very foundation of all religion is shaken to pieces so farre it is off that they can bee the true Church hauing cast downe the groundworke whereon it resteth Lastly it conuicteth such of error as vnderstand this text to bee meant of grace infused into mans heart whereas grace being set against workes therefore as workes doe sticke in men as in their proper subiect so grace heere spoken of hath no other subiect but God Tim. What doctrine doth arise out of the seauenth verse Silas First that in the Church of God there are sundry which seeke for righteousnesse and saluation and neuer obtaine it as Rom. 9 31. Tim. How comes this to passe seeing it is promised to such as seeke that they shall finde Silas The reason is because they seeke amisse and not as they ought whereas that promise is made to such as seeke aright Vnto which two things are to be considered First the manner that we seeke these things by faith and secondly that we intend Gods glorye as the end of our seeking see Rom. 9 30. Many Israelites failed in both these for they sought righteousnes and life by their owne workes and therefore obtained it not as it is written Rom. 9 31 32. and 10 3. And they robbed God of the glory of his grace Tim. What vse is to be made of this doctrine Sil. It warneth vs that it is not enough for vs to seeke to be iustified and saued vnlesse we take the right course prescribed in the worde for many pray and neuer obtaine because they pray amisse and many striue to enter and neuer enter because they striue not aright so many seeke and neuer finde because they seeke God not for himselfe but themselues and for their owne benefites and not for loue of his goodnesse that they may praise his grace and set foorth his glory Tim. What other Doctrine from this 7. Verse Sil. That in the bosome of the Church of God there haue alwayes liued two kinds of people some elect and called some Reprobate and hardened This diuision beganne in Adams family in Caine and Abell whence did spring two Cities as Augustine obserueth one of God another of the world it was continued in the family of Abraham in Isaac and Ismael the one of them beeing the childe of the Flesh and the other the Childe of the promise Also in the house of Isaac in Esau and Iacob and Christ saith That at his comming two shall bee in the fielde the one taken and the other refused Luke 17 34. And lastly Paul writeth that of the same lumpe of mankinde there are made some vesselles of mercie to honour others vessels of wrath to destruction The high and soueraigne cause heereof is the wil of God shewing mercy to whom he will and hardening whom hee will Rom. 9 17. The subordinate cause and second reason is that there are two beginnings of mankinde the seed of the woman Christ Iesus the heade of the elect and the Serpent Satan the Prince of this world which begetteth children of differing and contrary dispositions and qualities 1 Iohn 3 8 9. and Iohn 15 19. Tim. What vse are Christians to make of this truth Silas It reprooues both such as beleeue all men are elect and shall be saued and such as liue so securely as if none should perish and warns vs not to stumble though we see many wicked to be in the world Tim. What is the next Doctrine from this verse Silas That all the elect shall certainly bee saued for they attaine what they seeke for to wit Christ and his faluation as it is not possible for the Reprobate to bee saued so it is impossible that any of the elect should perish The reasons heereof be First the election of GOD which is vnchangeable Secondly the promises of God which are vndeceiueable Thirdly the Prayers of Christ which can neuer be denied Lastly the power of Christ to whose keeping they are committed which is vnresistable Tim. What Vse of this point Silas First they are from hence confuted which say the elect may vtterly and for euer fall from Gods fauour and faith in Christ. Secondly heere is great comforte to such as haue the true markes of their owne election to assure vnto them their standing in grace vnto saluation in despight of Satan sinne themselues and the whole world For they are by grace of election kept from beeing hardned to destruction DIAL VI. Verse 7 8. The rest were hardned as it is written GOD hath giuen them the Spirit of slumber eyes that they shoulde not see c. Tim. VVHat is the sum of this Text Silas That the rest of the Iewes whō God had not elected were hardned by the iust iudgement of God as he proueth by a testimony oracle of holy Scripture Tim. What be the parts of this Text Silas Two First a proposition The rest were hardned namely so many as not being freely chosen of God did not obtain Christ and his righteousnesse vnto saluation all the rest besides these were blinded Secondly a proof out of holye Scipture to confirme the hardening of the Iewes it proueth two things not only that many Iewes were hardned because the Scripture had foretold it but whence this hardnesse came or what was the maine and highest cause of the blindnesse and hardnesse of this Iewish people to wit the singular or speciall iudgement of God so appointing so foretelling yea and so working it in time also it sheweth what this hardnesse is to wit a spirituall slumber or sencelesse sleepe of the soule or a shutting of eyes and eares that seeing and hearing they should neyther see nor heare vnto their conuersion Lastly how long this hardnesse did continue vppon the Iewes namely euen from Esay his time vnto the present time wherein the Apostle wrote vnto this day which must be referred vnto the end of verse 7. the rest cited out of Esay being enclosed in a Parenthesis Tim. What signifies the rest Silas The other Iewes which did not belong to the election of Grace but were reprobates and reiected of God Tim. What is meant by hardning Silas It signifies properly the thicke skinne of ones hands or feete with trauell or worke which is so barked or stifned as if it were pierced or pinched yet it is not felt but by translation from the body to the soule it signifies the stubbornnesse or obstinacie of mans heart resisting in his wit and will the word of God This stubbornnesse is noted in Scripture by
A COMMENTARIE vpon the most Diuine Epistle of S. Paul to the Romanes CONTAINING For Matter the degeneration of our Nature by Adams Fall and the restauration thereof by the Grace of CHRIST Together with the perfection of Faith and the imbecillity of Workes in the cause of Iustification of elect sinners before GOD. For forme and maner of handling it hath The COHERENCE and METHOD The SVMME and SCOPE The INTERPRETATIONS DOCTRINES The REASONS and VSES of most Texts All which are set downe very Familiarly and Compendiously in forme of a Dialogue betweene TLMOTHEVS and SILAS By Thomas Wilson one of the six Preachers in the Cathedrall Church of Canterbury ¶ Our beloued Brother Paul according to the Wisedome giuen him of God hath written vnto you which the vnlearned and vnstable peruert to their owne destruction 2. Pet. 3 15. ¶ What Epistle of Paul is not more sweete then Honie AVGVST ¶ The sublimity of Pauls minde went beyond the Heauens Chrysost. ¶ This Epistle is a Catechisme for Christians and a perfect body of Apostolicall Doctrine Paraeus LONDON Printed by W. Iaggard dwelling in Barbican 1614. The Authors Epistle to the Christian and Courteous Reader THe counsell of the Heathen Poet for the maturity of publique writings Nonum prematur in annum hath not beene of me altogether neglected for I begun the exposition of this pairelesse Epistle some seuen yeares sithence at least after I had serued three whole Apprentiships in the Ministerie of the glorious Gospell of God According to the Greeke Prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our latter thoughts bee wiser then our first I went ouer it againe by Catechizing Questions and Answeres in my Charge when I had once finished it by Lectures or Sermons All this while I had not a peece of a purpose to publish it being resolued it shold serue as Seede for that portion of the Lordes fielde and Husbandry committed to my care and trust partly because diuers learned Commentaries of Moderne Writers both forreigne and domesticall and some of them in our Mother-tongue were already extant vpon this Epistle but especia'ly for that Iiudged my selfe farre vnsufficient for such an enterprise As there was small reason after such burning lampes to erect my obscure light so I saw great reason to esteem my worke very vnworthy the publike view of this lettered and iudicious Age. Yea though sundry of my fellow-helpers in the Lord who by occasion of their businesse in our Citty were partakers of part of these Labours both by word and writing out of other Diocesses solicited me both earnestly and often For all this I suffered it to lye by mee rudely drawne out in Papers for mine owne priuate vse At last being much mooued thereunto by three seuerall Letters I was willing to part from my Coppie with expresse charge to him who receyued it a Friend in London vpon good Reasons rendred that it should onely bee surueyed by some skilfull Ministers to haue their opinion and aduice about the fitnesse of the publication cre it came vnto the authorized Licenser for two eyes see more then one And in matters of this kinde it is wel knowne to some I haue not trusted my selfe Euerie man in his ownc cause is party and therefore partial Lookers on often see more then the Actors doe But being preuented it was put into the Examiners hand before I had set too my last hand Afterward it was by my friend sent downe to me to be polished and perfected Perceiuing how heauens prouidence had brought it thus vppon the stage that it might both see and giue light what was I that I should resist it Where it may be marked that where God leadeth the way there it is safe following and comming after I yeelded the more willingly considering the motion and opinion of many Iudicious friends touching the fruitfulnesse of it did cal it out also for that my other weake endeuours in this kinde namely my Dictionary of the Scriptures found gracious acceptation entertainment of this present worke I haue the more reason to hope well not onely because of the excellency and variety of the matters handled and namely in the manie and maine differences betweene the ancient faith of the Romanes to whom Paul wrote and the newe vpstart opinions of our seduced Romanists against whom wee preach and write but also for the vnusuall and not vnprofitable manner of teaching by Interpretations Doctrines Reasons and Vses a forme wherein neuer any Comment on this Epistle was set foorth before As Iacob when his Sonnes were to trauaile into Egypt for Corne prayed for them saying The God almighty giue you mercie before the man so to this Treatise being to trauaile into many places I wish that it may finde fauour in their eyes that shall reade it To which purpose gentle Reader whosoeuer thou be suffer me to aduertise thee of some fevv things whereof I thinke it requisite thou shouldst take notice somwhat to excuse such faults as in such a worlde of matter I could not but run into beeing a man and more subiect to erre then inumerable other men 1. First thou hast here but an Epitome abridgement of longer discourses for the points of doctrine were largely followed furnished in my Sermons which in this Dialogue are contracted Wherein if you meet with some tautologies and super fluities or with dislocations som things not set in the right place or claudications and defects impute it I pray thee to the multitude of businesses being 3. times at least euery weeke in the publike vse of my Ministry whilst I did peruse prepare this to the Presse 2 Whereas some Doctrines are but lightly touched left bare without any amplification it is eyther because they were more obvious and casie or else are enlarged in some part of the Booke or because the volume would haue swolne too much if I had dilated all alike Looke for these tearmes Coherence Scope Sum Parts Interpretation Doctrines c. but sometime pointed in the Margent yet mostly noted in the body of the Booke as will be of any heedfull Reader easily obserued 3. Howsoeuer this whole Booke seeme and indeede is bigger then at first was thought of the Epistle beeing exceeding rich in Doctrines whereof thou hast scarse the gleanings yet the particular Dialogues will be deemed rather too compendious Matters being rather pointed at with the finger then explicated to the ful not so much the truth spoken out as an hint giuen what might be spoken leauing good grounds of Meditation to such as haue the gift and Art of Meditating 4. These things were preached in a popular Auditory for the most part where care was had to vtter high things in homely plaine words therefore the learned are to beare with it if they alwayes finde not the sublimity of the stile to answere the Maiesty of the matter I had rather speake fiue words to edification then a thousand to vaine ostentation And because I did not enioy
of the Law But neyther the one or the other be iustifyed by Workes both being sinners which touching the Gentiles is cleared in Ch. 2. and concerning the Iews in Ch. 3. ver 21. therefore Iustification of both is only by beliefe in Christ. Which conclusion is found Ch. 3. verse 22 c. Verse 1 2 3. Salutation 1 Paula Sernant of Iesus Christ called to bee an Apostle put apart to Preach the Gospel of God 2 Which he hath Promised afore by his Prophets in the Holy Scriptures 3 Concerning his Sonne Iesus Christ our Lorde which was made of the seed of Dauid according to the Flesh c. Tim. What things were noted in this Salutation Si. Three things first the person Saluting secondly the persons Saluted thirdly the thing which hee wished vnto them and prayed for Tim. What do ye note in the Person Saluting how is hee described Silas First his Office both by the perticuler that he was an Apostle or Ambassador and generall that he was a seruant of Iesus Christ that is a Minister or seruitor of Christ in publishing his will by preaching the Gospell and not onely a seruaunt as other Christians by common profession secondly by the Doctrine which he taught whereof he entereth into commendation Tim. Whence had he this Office Silas Not by men nor of men but immediately by the calling of Iesus Christ Acts 9 12 3 4. Tim. Wherefore doth he speake of his Calling Silas First in respect of false Apostles who charged him to be an intruder secondly to shew that he had authoritie to teach and that they were bound to obey because he brought a Diuine doctrine and did not offer to teach them by intrusion and vsurpation but by a iust lawfull and diuine vocation Tim. How came he by such a Calling from Christ Silas Not by his owne merits either foreseene or present as Origen thought but by the eternal decree of God who set him apart for that seruice of preaching the Doctrine of saluation as it is heere saide put apart to Preach to wit to the Gentiles Acts 23. which was both from the instant of his birth Gal. 2 15. at the time of his calling to the Apostleship and from euerlasting by an eternall election as Chrysostom and after Peter Martyr affirmeth From whence we learn that our Callings guists and fruits of them dependeth vpon Gods election that all flesh may be humbled before God ascribing to themselues none but all praise to God and free grace from euerie thing which is in them or done by them or to them Furthermore in that by the will and Councell of God his vocation was assigned for Paul and hee sanctified and put apart for it as Ieremy was Chap. 1. 5. long before any manifestation thereof to themselues or to the world let vs heereby be warned neither rashlie to rush into a calling running before wee be sent of God centrary to the practise of Aaron and Christ. Heb. 5. 4. nor beeing sent and called with-draw our selues from our appointed function least we be found to fight against God whiles we would appeare to men to bee shamefast For such an infirmity sake God was angrie with Moyses Exod. 3. and punished Ionas Chap. 1. Paul commended for the contrary vertue his readinesse to obey his calling gal 1. 16. 17. Also Iohn the Baptist. Iohn 1. 7. Tim. By what Arguments or Reasons is the Doctrine of the Gospell commended to vs in this place Silas First by the Effects It is a Doctrin of Ioy and Comfort for so much the word Gospell signifieth as ye would say a good spell or word of good tidings Luke 2. 10. Secondly by the Efficient cause It is reuealed from Heauen of God himselfe and teacheth the Grace of God therefore called the Gospell of God Thirdlie by the Antiquity it was first published and promised by the Prophets Gal. 3. 13. Fourthly by the Subiect and Matter which it handleth and that is the Sonne of God Incarnate and made Man also Sauiour and Redeemer for mans eternall Saluation Lastly by a proper End which is to engender the obedience of Faith in the Name of Christ Verse 5. Tim. What doth this admonish vs of Silas First of the neuer sufficiently loued and praised goodnesse of God who would commit to vs such a doctrine for Quality so comfortable for Authority so diuine for Continuance so ancient for Matter and subiect so very excellent and glorious Secondly of our owne duty towards this Doctrine of the Gospell Tim. What is our Christian duty towards the word of the Gospell Silas First in our Iudgements to approoue it and esteeme it aboue Pearles and most precious and profitable things Secondly in our minds to marke and heed it well Thirdly in our harts to beleeue it Fourthly in our affections to loue it and put our chiefe delight in it Fiftly in our memories to keepe it and treasure it Sixtly with our eares to hearken to it Seuenthly with our mouths to consesse it and speake good of it Lastly to submit our whole man to the obedience and practise of of it in all sincerity and constancy Tim. What other thing doth it admonish vs of Silas Of their error which charge it with nouelty or flexiblenesse according to the wils of men and circumstances of time for it is alwaies one and the same like God the Author and it is very ancient it is no vpstart Doctrine as ancient as mans fall and that is most true which was first as that is false which was latter Tim. What learne we by this that we haue that accomplished and most clearely manifested to vs which was onely promised to the people of the Iewes by the Prophets Silas That as God hath shewed forth towardes vs the more excellent Grace so our contempt and vnthankfulnesse if we endeuour not to walke worthy of that grace wil cost vs deare by pulling heauier Iudgements from Heauen vpon vs. Woe to thee Corazin Mat. 11. 21 c. Also learne that the Gospell promised to the Fathers by the Prophets and performed by Christ at his comming is one in substance Tim. What do ye call the Prophets Silas Men called of God to the Ministery of the old Church and furnished with speciall graces both for Interpreting the will of God set downe before by Moyses in his Bookes and also to foretell the will of God touching future euents and namely touching the exhibiting of the Messias and of the good things to be enioyed by his sufferings 1 Pet. 1 11. Tim. What doth this admonish vs of that the promises of Christ are hid in the Scriptures of the Prophets Silas That there is a great correspondency and agreement for truth and matter of Doctrine betweene the Old and the New Testament though great oddes in the measure of reuelation Hence it is said of one that the Old Testament is the hiding of the New and the New is the opening of the Old Tim. What should
Nebuchadnezar when their captiuity was sharpe and their deliuerance long deferred yet because temporal deliuerance were Tipes of eternall and depended vpon Christ it is not to be doubted but Paul hath rightly applied it to the spirituall deliuerance by the Messiah to come through Faith Wherby the elect both vnder Law and Gospel were safe and made pertakers as well of Iustification and remission of sinnes presently as of life eternall in the Heauens Which concord in this great trueth of righteousnesse by Faith betweene the Prophets and Apostles it is implied not obscurely by this Particle As and whereas Paul ascribeth vnto holy Scripture the authority to proue the question in hand whether Faith or workes do iustifie before God we may note further in what estimation wee ought to haue the written word namely to account it the perfect rule of al diuine truth acording to which we ought to examine and iudge of al controuersies in matter of Faith and Religion for it is the wont of this blessed Apostle when he will confirme any Christian Doctrine or determine any doubt or question which may arise about it still to runne vnto Scriptures for probation which shewes the Scriptures alone to be a sufficient directory and a competent Iudge of all controuersies in Religion Tim. What did we obserue in the authority it selfe Sil. The reading and the Interpretation The reading standeth thus The iust by Faith shall liue this is the better reading or thus The iust shall liue by Faith this is the worse as though we were first iust and afterward should liue by Faith Also the word His is in the Prophet The iust shall liue by his owne Faith but it is left out by Paul because it is sufficient without the pronowne to proue his purpose that The iust by Faith shall liue Tim. What is the Interpretation of these words as they were first vsed of the Prophet Habakkuk Sil. To shew the duty of iust men in dangerous times namely by Faith to waite and rest vpon God if they would liue and be preserued when other which had confidence in themselues were destroyed Tim. What is the meaning as Paul sciteth it Sil. To teach thus much that such as imbrace righteousnesse by Faith shall be saued from Sinne Hell and Sathan and liue eternally in Heauen as well as be deliuered heere in earth from temporall dangers Tim. What Doctrines were gathered heere Sil. These three chiefely First that none shall liue but the iust Secondly none iust but by Faith Thirdly euery one is iustified by his owne Faith Tim. Why shall none liue saue the iust Sil. Because God hath not promised life but to such as are iust as it is written Doe this and liue Secondly he threatneth death to sinne and to all vnrighteousnesse therefore all vniust persons are certain to perish which sheweth the necessity of seeking and getting perfect iustice by beleeuing the gospell Tim. Why is none Iust saue by Faith Silas Because all men euen the best do lacke righteousnesse of their owne therefore they must seek it elswhere in Christ by Faith Rom. 10 3 4 5. Phil. 3 7 8 9. Tim. How is it declared that none is Iustified but by his owne Faith Silas As none seeth but with his owne eye or taketh hold of a thing but with his owne hand or eateth but with his owne mouth or walketh but with his owne feete so none seeth Christ to be his Sauiour or taketh hold of his merites or feedeth on him or walketh and commeth to him any otherwise then by his own Faith which is the eye hand and mouth of the soule Tim. What other things learned we from this Text Silas That we haue many notable benefites by Faith to wit Saluation Righteousnesse and Life who of all other be most principall Secondly that to liue by faith it is to exercise Patience Hope Wisedome Loue Obedience out of a liuely Faith by which a Christian is made able to mooue himselfe to all good duties vnto which by power of Nature wee can by no meanes attaine Tim. Is there any further thing to be obserued in this Text for our instruction Silas Yea it commendeth vnto vs the difference betweene the Law and the Gospell how the righteousnesse of the one is distinguished from the other For the righteousnesse of the Law requireth workes and the fulfilling of the Commandements Leuit. 18 5. Galath 3 12. But the Gospell saith The Iust by Faith shall liue The righteousnesse of the Law is a perfect obedience the righteousnesse of the Gospell is an imputation thereof to the Elect Sinner at what time he beleeueth Rom. 4 24. The Righteousnesse of the gospell God giueth to vs but the righteousnes of the Law men do giue it to God There is good vse of this difference and is to be held constantly because it freeth the trobled Conscience from snares and perplexities when hee shall perceiue that though he lacke good Workes and be full of wicked manners yet vnto the forgiuenesse of sinnes and absolution before God it is enough only to beleeue in Christ according to the gospel Secondly it takes from man al cause of reioycing and glorying in himselfe that he may glory only in this That he knowes God to be mercifull to pardon his sinne and accept him for righteous when by his sinfull Workes and transgressions of the Lawe hee deserued death Ier. 9 23. DIAL X. Verse 18. For the Wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnes of Men which with-hold the truth in vnrighteousnes Tim. VVHat is the drift of this Text how doth it depend vpon and sort with the former Verse Silas The drift and purpose is to confirm the maine and grand proposition that sinners are Iustified and saued by the Faith of the gospell The argument is from the contrary Sinners are not Iustified by their Works therefore by Faith For in the cause of Iustification faith and workes haue the condition of contraries Rom 11 6. Now touching things which be immediately contrarie the maxime and rule is that when the one is denied the other is affirmed and what is taken from the one is giuen to the other it doth then necessarily followe that righteousnesse must be had by Faith seeing it cannot be had by workes Aud why not by workes Was it not the common and generally receiued opinion both amongst Philosophers and the Iewes themselues that Workes were the cause of righteousnesse To this secret Obiection the Apostle answereth by a reason taken from the contrary effects as thus Men cannot bee righteous by their Workes because their workes were wicked and vniust therefore punished of God which he proueth by a distribution of Gentiles vnto Chap. 2. Verse 17. and thenceforward of the Iewes till Chap. 3. verse 22. Tim. How many things are noted in this Text Silas Three First that the Gentiles had knowledge of God and good things naturally ingrafted in them signified by the word Truth
iudiciary law is called iudgement or iustice because by the immutable order of iustice it is requisite that rewards and paines be repaied to men as recompence of their workes It is tearmed the iudgement of God because it doth not belong to God as a contingent effect of his free will which he may doe or not do as he will but as a naturall attribute is in God and by him vnchangeably expressed and executed 2. Thes. 1 6 7. Whereas the Gentiles are saide to know this iudgement the meaning is that they well vnderstood the law and iudgement of God to allot death to them which did such crimes and that vnto such crimes death did so firmely and necessarily cleaue by Gods iudgment as whether God did inflict or for some time spared yet the doers of such things were worthy of death that is some kind of punishment tending to destruction euen of Hels destruction the Gentiles were not altogether ignorant as by Virgil and other Poets may be collected This iustice of God the Heathens knew by light of Nature Secondly by witnesse of their owne Conscience and by experience in the daily examples of diuine reuenge Hence Draco appointed death to the breakers of his lawes and Gentiles iudged Adulterers vnto death Gen. 38 24. Also the Barbarians Acts 28 4 bewray murtherers worthy to dye in their iudgement Tim. What death are they worthy of which doe such things against the Law of God imprinted first in mans minde then written in Tables of Stone Silas Both naturall death violent death and death eternall this eternal death standeth in a separation from God and in a sense of paine-full torments in body and soule it is to be suffered in Hell a Prison a Lake a place of darkenesse a depth in the company of the Diuell wicked Angels and Reprobate men and for euer without end infinitely without measure Tim. How is this paine and smart of this death shaddowed out in Scripture Silas By the similitude of fire and Brimstone the effects of this paine be weeping howling and gnashing of teeth this paine shall endure as long as God endureth euen euerlastingly Tim. What vse is to be made of this description Sil. First it should humble vs much to think that we deserue such an vnhappy condition Secondly it should make vs flye from sinne that hath pulled it vpon vs. Thirdly it should stirre vp a loue to 〈◊〉 Christ that hath himselfe suffered the paines of this death to free vs from it Fourthly it should moue in vs great pittie towards such as do lye in sin and be in the Highway vnto this death Lastly it should breed great carefulnesse to keepe others from sinning Tim. What sinnes are chiefely to be auoyded of vs Christians Sil. Sinnes against our knowledge because they giue greatest wounds to our conscience and so most trouble the peace of our owne hearts Secondly they draw after them the greatest downefall in this world which is the sinne against the Holy-ghost Thirdly they procure greatest wrath and punishment after this life Lastly they haue in them slat contempt and Rebellion against God Tim. May not Gods Children sinne after their knowledge Sil. They may and do as appeareth by Dauids praier Psal. 19 13. and practise Psal. 51. Also by the example of Adam Manasses Solomon and Peter but in these sinnes the godly differ much from the wicked for the godly fall into these sinnes seldom with a strife of heart against them in the doing and great griefe of heart afterwards as also encrease of care and watchfulnesse against new temptation but none of these things bee in the wicked but the quite contrary for they run headlongly and wilfully into euill and are without remorse and returning to God Tim. What is it to fauour those that do euill Sil. To consent vnto their wicked deeds with approbation this may be done many waies as by praising by counselling and perswasions by hiring and rewarding by defending by dispensing by pardoning or procuring pardons by concealing and hiding and by pleading for them also by silence and not reproouing or not punishing all these worthy of death Tim. How may their fault bee set out which fauour euill doers Sil. By the example of Arch-rebels which wil maintaine all that rise vp against their Prince This is an high pitch and degree of sinne and in a very dangerous case they stand who be risen to this height of iniquity especially in this light of the Gospell CHAP. II. DIALOGVE I. Verse 1. ¶ Thou therefore art inexcusable O Man whatsoeuer thou art that iudgest for in that same wherein thou iudgest another thou condemnest thy selfe for thou that iudgest doest euen the selfe same things Tim. WHat is the purpose of this Text Silas The general purpose is to shew the guiltinesse of the Gentiles but especially to discouer reprooue a close kinde of sinners who tooke themselues to be righteous without fault because they reproued others and could not themselues be blamed of the world these sinners the Apostle telleth them that it is little helpe to them that the world cannot iudge them seeing they are iudged of their own Conscience and of God The text hath a reproofe in the first words Secondly a reason in the rest Tim. This indeed is the commonly receined opinion that the Apostle hauing in the latter end of the former Chapter reproued and conuicted open and bold offenders doth now in the beginning of this Chapter blame another kinde of trespassers amongst the Gentiles which were more polliticke and sinned with more cuning neither doing openly nor allowing such grosse crimes as were mentioned before but taxing and condemning them both morally by precepts as did Cato Socrates c. and ciutlly by their lawes as Solon Lycurgus Draco c. Yet in secret and priuately did the same things Some also there be which thinke that Paul hauing reprehended such as abused their contemplatine knowledge and contrary there vnto bad run into foule Idolatry against the first Table now taxeth such as abuse their practicke knowledge trespassing against their neighbours contrary to the knowne rules of common equity but what doe you thinke of the connexion of this Chapter with the former Sil. The first Particle of this Text Therefore doth well cleare it to me that this whole sentence is inferred and dependeth vpon the former words in the last verse of the precedent Chapter so as he doth not take vp a reprehension of a new sort of sinners but goeth on still to conuict the same transgrcssors but with a new 〈◊〉 Hitherto he hath reasoned from the effect of euill workes done by the Gentiles against God and men to wit the wrath and punishment of God reuealed and executed vpon them whereof it followeth strongly that the Heathen by their works deseruing damnation could not thereby challenge Iustification Heere he argueth and concludeth the same thing from a Testimony or iudgement of euery mans owne Conscience not from that particular morall iudgement
things Sil. First they obtained remission of sinnes Secondly they were made inwardly new and outwardly they liued hohly Thirdly they called vpon God with perseuerance communicating together in prayer doctrine breaking of bread and all holy workes Fourthly they stedfastly put their trust in God Fistly they regarded not riches for they laid the price of their things at the Apostles feete Sixtly they gaue testimony of Christ boldly Seauenthly in his quarrell they bestowed their liues and cheerefully shedde their bloud For proose of all these haue your recourse to the history of the Acts. Tim. How is this righteousnes manifested without the law Sil. That is without the workes of the law or without this that the law be fulfilled of vs for some Gentiles were iustified which knew not the lawe also some Iewes were iustified which regarded not the lawe and though some did both knowe regard and doe it as Nathanael and Zachary yet the obseruation of the law by them was not the cause why they were iustified The law then is an helpe to iustification in somuch as it doth accuse and condemn vs and so driues vs to Christ accidentally as a disease brings to the Phisition but the law of it selfe hath no strength to forgiue sinne and to suggest and work faith into our harts or to enable vs to keepe it perfectly that we might bee iustified thereby Tim. How many wayes hath this righteousnes witnes of the law and the Prophets Sil. Sundry waies First by euident and cleere sentences which prophesied of Christ and of faith that iustifieth Secondly by tipes and figures which went before in the old Testament as the brasen Serpent and Ionas his beeing in the Whales belly three daies also the Paschall Lambe the Rocke the Cloud did shew Christ. Thirdly by Sacrifices Offerings and ceremonies of the law the bloud of Lambs Goates did signifie Christ to be slain for sin Fourthly by the Sacraments as Circumcision and the Passeouer all which doe beare testimony that our righteousnes remission of our sinnes and eternall life are not to bee founde in our selues but to be sought by faith in Iesus Christ. DIAL XII Verse 22. I meane the righteousnes of God through the faith of Iesus Christ in all and ouer all that heleeue Tim. IN what sence is the faith of Iesus vsed here Sil. Not actiuely for that which Iesus had but passiuely for that faith whereby hee is had and receiued Tim. What is the drift of this text Sil. To open and vnsold more at large that which hee spake concerning the righteousnes of God laying foorth first the instrument whereby it is applied vnto vs which is faith Secondly the persons or subiect vppon whome it is bestowed which be all beleeuers without difference of nations Thirdly the efficient and principall cause of righteousnes which is God And fourthly the materiall cause which is Iesus Christ. Tim. What is the righteousnes of God Sil. That which commeth meerly by Gods good guift and maketh vs acceptable to God euen able to stand before God this righteousnesse wee doe attaine through faith which iustifieth obiectiuely because it leadeth to Christ and instrumentally as the hand of the soule to apprehend it therefore it is written the righteousnes of God through faith Tim. What are the kinds of faith Sil. Foure first historicall which is a knowledge of the history and letter or of the doctrine of the Scripture thence called dogmaticall faith Secondly temporarie faith which is a knowledge of the trueth with an assent to it for a time Math. 13. 21. Thirdly miraculous which is a beleefe that by the power of God straunge wonders may be done 1 Corin. 13. 1 2. Fourthly iustifying faith by the which the righteousnes of God is receiued Of this iustifying faith there are two parts the first is a knowledge of the things to be beleeued as Iohn 6. 69. wee know and beleeue Secondly application of them to our selues Tim. How proue ye that there must bee application in true faith Sil. First by the commaundement beleeue the Gospell Marke 16 1 5. Secondly by the nature of faith which is an hand to drawe Christ to vs. Thirdly by the example of Scripture as Dauid Psalme 18 2. Mary Luke 1 28. Thomas Iohn 20 28. Fourthly by reason for howe can Christ profit vs if he be not applied and put on by faith And 5. by the testimony of the learned which teach true faith to be particular with application as Hierom Cyril c. Tim. What actions are required vnto faith Sil. These fiue First approbation of the things beleeued Secondly expetition in an ernest desire of them 3 〈◊〉 apprehension in a fast laying hold of them Fourthly oblectation in delighting my selfe in them Fiftly expectation in looking certainly to inioy them Tim. What be the degrees of faith Silas Three-fold First such a faith which is a true and earnest desire to beleeue the promises of Christ. Secondly a little faith which is a certaine assurance that the same belongs to vs. Thirdly a full perswasion when the heart is strongly assured thereof ioyned with a sure and certaine knowledge of things hoped for Heb. 11 1. Tim. What is the obiect of Faith Silas Christ Iesus in whom wee do consider three things First his person God and Man Secondly his Offices King Priest and Prophet Thirdly his benefits Remission of 〈◊〉 〈◊〉 〈◊〉 reconciliation adoption sanctification eternall life Tim. What are the persons vnto whom God 〈◊〉 Christ with his benefits Sil. All the beleeuers and onely the beleeuers Tim. What thinke ye of the elect Infants are they Beleeuers Tim. Some think them to be iustified by the beleefe of the Church Others thinke it to be by the beleefe of their parents Others by the beleefe of sureties Others by some secret worke of the spirit But I think that they are saued by their owne faith as it is generally written The iust shall liue by his owne faith Tim. But they want knowledge without which there is no Faith Sil. True they lacke knowledge which is by discourse yet they are not altogither without some knowledge such as for their age they are capeable of as appeareth by this that reason is in children though they want the vse of it Also by the example of Ieremy Iohn Baptist and Christ all which had the light of the Spirit in their infancy being sanctified in the wombe Tim. What vse was made of this Sil. That men which haue not true faith should labor to get it seeing no righteousnes is had without it nor saluation but by it Secondly such as haue it should cherish and labour to encrease it by all good means and be thankfull to God for it Thirdly to take comfort to our selues vpon the death of young children seeing God who hath made a Couenant of life with them doeth worke in them to beleeue in him DIAL XIII Verse 23 24. For there is no difference for all haue sinned and are
matter of reioycing because then wee were acceptable to God for some thing which is in our selues and done by our selues whereas faith carieth vs out of our selues vnto Christ for righteousnesse Tim. But yes good workes are done by Gods grace therefore glory belon geth to them and wee may reioyce therein as fruits of his grace Sil. Yet it is we which doe these workes by our vnderstanding and willes renued but some will say haply it is also wee which beleeue Howbeit our faith it is no more but the hand to receiue Christ and his righteousnes to bee thereby accounted righteous in Gods sight Tim. Yet some reioycing is left in that Christs righteousnes is not our's vnlesse we take it by faith Sil. No more then a poore Leper for that hee hath reached out a leprous haÌ„d to take a kings gift bestowed vpon him to enrich himselfe thereby for notwithstanding his reaching out his hand yet hee shoulde remaine poore if no guift were giuen and that shewes that not the taking but the thing giuen euen Christ is our iustice which yet must be taken hold off that it may be ours But all the vertue of faith whereby it iustifieth is not in it selfe but commeth from the obiect Christ who is laide holde on which tendeth much to humble all flesh before God that wee glory in none but Christ. DIAL XVII Verses 28. 29. Therefore we conclude that a man is iustified by faith without the workes of the law God is he the God of the Iewes onely and not of the Gentiles also yea euen of the Gentiles also Tim. VVHat is the summe and drift of this text Sil. It is a conclusion of the former dispute touching iustification by faith and hath three new reasons to proue the same First iustification is by faith because by that way God is most glorified Secondly if we were iustified by works of the law it might be thought that God were God of the Iewes only but the Gentiles which beleeued and had not the lawe of Moses haue God for their God therefore it is by faith Lastly iustification by faith doth much ratifie and greatly confirme the law therefore it is by faith that wee are iustified Tim. Whence is the first reason fetched Sil. From the word therefore which hath reference to that which was said before as if he should say seeing God declareth his righteousnes by our iustification by faith and thereby al matter of reioycing and glorying is taken from vs that it may be in God aloneê in these regards wee conclude inferre and gather that righteousnes is by faith Tim. What meaneth this word conclude Sil. It importeth the certaine and infallible trueth of that which is here inferred because the word signifieth the casting vppe of many summes into one as of two tens 〈◊〉 together is made twenty so certaine is this truth as there is no doubt to be made of it Tim. Wherefore serueth this Sil. First to stay the conscience vpon this truth of righteousnes by faith being so firme Secondly to teach that in matters of religion things ought to be proued by firme demoÌ„stration or vngain sayable arguments which may euidently proue the thing in question and strongly euict the conscience Tim. What meaneth he by man Sil. Euen euery Christian of what sexe age or country whatsoeuer Tim. What meaneth he to say that Iustification is by fayth without workes Sil. That is to say the man that beleeueth is thereby absolued from his sinnes without any respect of fulfilling the law by workes or without all merite by workes from whence is inferred that faith onely iustifieth Tim. Will not this open a gap to licenciousnes and neglect of good workes Sil. No surely because they are necessary to saluation as a way that leadeth thither though not to Iustification which goeth before workes as a cause of them Tim. Faith it selfe is a worke of the spirit therefore if we be iustified by faith we are iustified by a worke Sil. It doth not iustifie vs as a woorke for so it is vnperfect and needeth pardon but as it goeth out of vs and laieth hold on Christ in whome is all perfection or it iustifieth as a woork ordained of GOD to bee the organicall meanes to receiue Christ. Tim. What learne wee from hence that God is the God of the Gentiles Sil. That there were some Gentiles which were ioyned to Gods people and had their sinnes forgiuen them euen before the generall calling of the Gentiles after the comming of Christ. Examples hereof we haue in Iob and also his frends and Iethro Cornelius the Syrophenitian woman for examples Tim. What is it to haue God to be our God Sil. To make a league with vs to bestow all manner of happines vpon vs for Christ so we beleeue Tim. What are the particular benefits which they haue who haue God for their God Sil. First vnion with Christ. Secondly adoption to be the sonnes of God Thirdly imputation of 〈◊〉 with forgiuenesse of all sinnes Fourthly the spirit of sanctification together with peace of conscience ioy in the spirit hope of glory accesse vnto Gods fauour Fiftly all Creatures are our seruants 〈◊〉 the very Angels Heb. 1. 14. Sixtly all Creatures are at league with vs. Hose 2. 18. Seauenthly afflictions yea sins turne to our good through Gods great loue Eightly his blessings are as pledges of his fauour Ninthly the Scriptures are written for vs and belong onely and wholy to vs which are in league with God through Christ. Tim. What was gathered hereof Sil. That it is a wonderfull mercy to bee one of Gods people blessed are they whose God is Iehouah Psal. 144. there is more matter of thanksgiuing ioy in this then in hauing a world of riohes in being the sonnes of Kings and Princes DIAL XVIII Verse 30 31. For it is one God which shall iustifie Circumcision of faith and vncircumcision through Faith 31. Do we make the Law c. Tim. WHat is the meaning of this verse Silas By circumcision is meant the Iew and by vncircumcision the Gentile A Metonimie of the adioynt for the subiect Tim. What then is it to iustifie Circumcision of Faith Silas First a Iew is not iustified because he is such a one that is one circumcised according to the Law but because he beleeueth in Christ. Tim. What vnderstand ye by iustifying vncircumcision by Faith Silas That a Gentile is not cast off because he is such that is vncircumcised but hauing faith to beleeue in Christ God iustifieth him also Tim. What followes of this Silas That Iew and Gentile which beleeue haue one God a common God and Sauiour to them both For God is God and Sauiour to euerie one whom hee Iustifyeth Tim. How doth the Apostle from hence conclude his mayne argument of Iustification by faith without workes Tim. Namely thus that seeing the Iew which had the Law of Moses had God his God to iustifie him not for the works of the Law which
iustified namely by beleeuing the promise This is proued by authoritie of Scripture the Scripture saith that Abraham was iustified by beleeuing therefore he was so iustified The text hath a Question For what c. Secondly an answer thereunto Abraham beleeued c. Tim. What learne we from the Question Sil. That the points of Religion are to be proued by Scripture Secondly from authority of Scripture an argument followeth affirmatiuely Thirdly that proofes of Scripture ought to bee brought fitly and sparingly Fourthly the wisedome of Paul in obseruing the phrase and course of Scripture Tim. Now let vs come to the answere the faith spoken of in Gen. 15 6. which the Apostle heere citeth was not meant of Christ but of an infinite posterity andissue Silas The answere heereunto is this First Abraham by Faith had chiefe respect to that which was promised in the beginning of the Chapter that God would bee his shield and reward Secondly Abraham in his posterity foresaw Christ who was to come out of his loines Thirdly in all promises the promise offering Christ was wrapt as the foundation and roote of them all Fourthly it was Christ which spake to him at that time Gen. 15 6. for it was the second person who spake vnto the Fathers and 〈◊〉 〈◊〉 beleeued in Christ. 〈◊〉 the mercy of GOD whether it appeareth to vs spiritually or temporally is the obiect of faith and God is not mercifull but by Ielus Christ therefore they that beleeue any promise of mercy beleeue in Christ. Tim. What more doe ye obserue here Sil. To beleeue God and to beleeue in God are all one for to beleeue God is to giue credite to his word and to put our confidence in his goodnes thus Abraham beleeued God Tim. What more was learned hence Sil. That it is a wonderfull thing to beleeue God or in God because it obtaineth the praise of righteousnesse to him that doth it as it is written He beleeued God and it was accounted to him for righteousnesse This one thing should be sufficient to moue all Christians to rely vppon God his promise by faith Tim. What other reasons may moue men to beleeue God Sil. Very many and substantiall as first because of Gods commandement Secondly because God being most true is worthy to be beleeued Thirdly there is great danger if wee doe not beleeue euen eternall death and the losse of heauen besides all temporall goods Fourthly it is a speciall seruice of God to trust in him Fiftly it is the cause of all other duties which spring from faith as the roote of all Sixtly therein is God most honored when he is trasted in and by the contrary much dishonoured for hee is thereby made a liar so much as lyeth in vs. 1 Iohn 4. 20. DIAL II. Verses 4. 5. Now to him that worketh the wages is not counted by fauour but by debt but to him that worketh not but beleeues in him that iustifieth the vngodly his faith is counted for rightenesse Tim. VVHat is the drift of this text Sil. To proue iustification came not by woorkes but of faith by an argument of contraries three contraries set against three as first he that worketh not and hee that worketh The second contrariety is betweene fauour and debt the third is wages and imputation Tim. How stands Paules argument from these contraries Sil. Thus if Abraham were iustified by merit of works then he had his righteousnesse by debt and as a wages but his righteousnesse came to him not of wages and debt but of fauour and by imputation therefore hee was iustified not by workes but by faith Or more briefly thus If Abraham was iustified by fauour and imputation therefore not by desert of works but by beleeuing Tim. What is meant by him that worketh Sil. Not one that hath or doth works but one that desireth to deserue by his workes which appeareth by this First a beleeuer must be a worker and such an one was beleeuing Abraham Secondly wages and debt is giuen to merit not to works Tim. What learne wee by this that the reward is counted according to debt to him that will clayme it by merite of workes Sil. That eternall life is due to him that can fulfill the law this commeth by vertue of a compact or couenant which God hath made promising to them which doe the law that they shall liue by their works Tim. What is meant by him that worketh not Sil. Such an one as either hath no workes to commend him to God and deserue his fauour or hauing workes do put no affiance nor trust in them Tim. What was the doctrine here Sil. That wee must claime nothing by our workes the reason hereof is first because our good workes are ioyned with many euils Secondly our workes be not our owne Thirdly there is no proportion betweene our workes and the kingdome of heauen Fourthly our workes are a due debt Fiftly our best workes haue their imperfections and wants that we do not all good workes neyther do we them in perfect loue of God and our neighbour Tim. What is it to beleeue in him that iustifieth the vngodly Sil. To put trust in him that he will bee mercifull to our sinnes to forgiue them to vs for Christ. Tim. Who are the vngodly Tim. Such sinners as be straungers from God as all the elect be before their calling Tim. Doth God accept wicked men to fauour while they are wicked Sil. No but first hee forgiueth their sinnes And secondly of wicked hee maketh them good putting his holy spirit into them to regenerate and sanctifie them But at their iustification he findeth them vngodlie and maketh thē godly and he doth it both by taking away the guilt of all their sins by free pardon also by cleansing away the filthinesse of sinne by a powerfull sanctification Tim. What is meant heereby That his Faith is counted to him for righteousnesse Silas That the righteousnesse of Christ is reckoned the righteousnesse of that person which doth by Faith embrace Christ. DIAL IIII. Verse 6 7 8. Euen as Dauid described the blessednes of the man vnto whom God imputeth righteousnesse without workes saying Blessed are they whose vnrighteousnes is forgiuen whose sin is couered Blessed is that man to whom c. Tim. VVHat is the drift of this text To proue that righteousnes is imputed vnto faith and commeth not by Workes The which the Apostle prooueth by the testimony of Dauid Psal. 32 1 2. Tim. What be the parts of this Text Sil. 2. First the Preface or entrance Euen as Dauid c. Secondly the testimony it self Blessed are they c. Tim. What note ye out of the Preface Sil. These thinges First that the testimony is cited without naming the Psalme or verse Secondly that the righteousnesse of Christ was preached to them that liued before Christ. Thirdly Paul so citeth the testimony as hee giueth the summe and meaning of it in few words which is thus much that Iustificatō is the
because there is mercy with God to giue a free and ful pardon to them who seek for it Lastly that Gods children may commit sinnes of all sorts and kindes except onely one sin from which they are preserued DIAL IIII. Verses 9 10. Came 〈◊〉 blessednes then vppon the Circumcision onely or vppon the vncircumcision also for wee say that fayth was imputed to Abraham for righteousnes howe was it then imputed when he was in the Circumcision or when hee was in the vncircumcision also not in the Circumcision but in the vncircumcision The parts of this Text be two 1. a question 2. an answere Tim. VVHat is the drift of this text at what mark doth it ayme Silas To apply to Abraham the text in the Psalme and to proue by circumstance of time that not by works but by faith Abrahā was iustified before God for there Dauid mentions not works yet seeing hee was circumcised it might bee thought that thereby came forgiuenesse Tim. How doth he proue it by circumstance of tyme that circumcision did not iustifie Abraham and so not Dauid or any other man Sil. Thus Abraham was reckned righteous at the time when hee was not circumcised therefore his righteousnesse came not by the workes of the law for that which was not could not bring righteousnesse to Abraham but circumcision was not when Abraham was iustified God did not iustifie him by it Tim. How doeth it appeare that Abraham was pronounced Iust before he had Circumcision Sil. By the history of Genesis comparing the 15. chapter with the 17. from whence I doe gather that Abraham was circumcised 14. yeares after he was pronouaced 〈◊〉 by faith hereof the Apostle doeth collect two things first that circumcision was no cause of Abrahams iustification because this was first and circumcisiō came long after a cause must go before his effect Secondly that no works iustified Abraham because all the controuersie about iustification grew first about circumcision which the Iewes ioyned with Christ also because the Iewes counted circumcision a noble worke and a worthy worship of GOD from whence we may inferre that if Abraham were not iustified by circumcision much lesse by any other worke therefore the imputed iustice of faith belongs to Abrahams Children which are not circumcised so that they beleeue as Abraham did Tim. What were we taught from hence Sil. That all euen the least things in Scripture the very circumstances of time are of great vse Secondly that the Scriptures must bee read with very great study and diligence Thirdly that Sacraments by the worke done and action of the Minister conferre or worke nothing toward the forgiuenesse of sinne for Abraham had his sinnes forgiuen him and was accepted for righteous being yet vncircumcised but he had the Sacrament of circumcision as a signe and seale of the pard on of his sinnes and of righteousnes which before he had obtained through his faith for this order is well to be marked First God set forth to Abraham his promises Secondly then followed faith Thirdly after that in order of causes but not of time iustification Fourthly vnto this was added circumcision to confirm his faith and to restifie his obedience to God it is Popish errour to tie grace vnto Sacraments DIAL V. Verse 11. After hee receiued the signe of Circumcision as the seale of the righteousnesse of the faith which hee had when hee was vncircumcised Tim. VVHat is the drift of this text Sil. To answere a secret obiection which was this If Abraham were iustified before his circumcision wherefore then did he take circumcision vnto which the Apostle answereth that he receiued circumcision to confirme his faith in that righteousnes which before was giuen him when hee began to beleeue or rather heere is an answere to a double obiection First is that righteousnesse belongeth to the vncircumcised onely sithence Abraham had iustification in the time of vncircumcision bestowed on him Not so saith Paul for he was circumcised but to what purpose might one say hauing already faith and righteousnes That is true saith our Apostle but his faith needed confirmation therefore he took from the hand of God circumcision which is not onely a signifying or distinguishing signe but a strēgthening seale more to assure him of Gods promises in Christ. For interpretation of the words note that signe of circumcision is put for circumcision which is a signe as Math. 24. signe of the son of man for the sonne of man whose appearing shall be a signe of a present iudgement not a cōmon but a sacred signe thence by the latines tearmed sacramēta to receiue signifies to take it in his flesh by the apointment and ordinance of God now if Abrahā receiued it this argueth that God gaue it for receiuing giuing are relatiues so circūcision was a signe both on Gods part giuing and on Abrahams parte receiuing it it signed and assured the grace and promise of the one the faithfull imbracing of the other The signe that is for a signe or to this end to bee a signe and seale that is as a diuine pledge or seale to ratifie vnto Abraham the righteousnes of faith which he receiued being yet vncircumcised Seale a speech borrowed from Kings and Princes which adde their seale broad or priuate signet to ratifie and confirme the leagues edicts graunts charters for better assurance of such as be confederates or subiects to warrant couenants and guifts So did God that heauenly King against the shaking and weakenesse of Abrahams faith touching the promised seede and blessednes by him which is here called righteousnes and before was termed forgiuenesse of sinnes and not imputing sinnes which is blessednesse inchoate or begun leading to perfect happines in heauen The summe of the text is that though Gods promise of blessednesse to beleeuing Abraham by Christ his seede were certaine and vndoubted for God is trueth it selfe yet for more authority and the better to fence and stablish Abrahams faith against doubtings and feares there was added a seale of circumcision Obserue that albeit it be one vse of a seale to shut vp and hide for a time things which be secret and must not yet bee manifested as Math. 27 66. Reuel 5 1. and 10 14. Yet in this text Paul hath respect to the other vse of a seale which is for ratification as it is vsed 1 Cor. 9 2. 2 Tim. 2 9. Reue. 7 2 4. 2 Cor. 1 22. Sithenco God had in his word expressed and mentioned his couenant with Abraham therefore he could not take circumcision to hide or couer the righteousnesse of faith but rather to helpe and comfort his faith in temptation and trials wherewith God meant to prooue his faith as hee did to the vttermost namely at the offering of Isaac Tim. What thing was chiefly taught out of this text Sil. The true nature and the principall vse of all Sacraments old and new which generally serue to be signes giuen
the promise therefore also he had righteousnes by beleeuing Thus most commonly the purpose and connexion of this text is laide downe by interpreters But Maister Beza and Paraeus wil haue it not a new argumēt to proue the principall thing in question viz that righteousnesse is by faith for this is not the thing concluded but the medius terminus or reason to inferre a conclusion premised in verse 12. that the children of Abraham are they onely which walke in the steppes of Abrahams faith not they which walke in the steppes of his circumcision or works for the lawe viz. workes of the lawe naturall or written is nothing to this child-ship as I may speak reason is because the promise giuen to Abraham to bee heire of the worlde or to haue the world his inheritance came to him by the righteousnesse of faith therefore they which walke not in Abrahams workes but in his faith be his children as Abraham became their father not by his working but by beleeuing If this sence and coherence be iudged best then by world the beleeuers dispersed and scattered ouer the worlde is meant also there is an Ellipsis of the worde giuen which should bee added to promise and the particle disiunctiue or hath couched in it a close obiection as thus Be it that the promise of being father of many nations and heire of the world were giuen to Abraham on condition of his beleeuing yet to his seed it might be on condition of workes no saith Paul in no wise the reason is rendred in the next verse because so the promise of the inheritance and faith should be void and of no effect Tim. What is meant here by the world as you doe Iudge Sil. Some say the land of Canaan at least typically and mystically some by it vnderstād all the beleeuers which are dispersed through the worlde as is aforesaide some by it vnderstand all the creatures of the world which are the inheritance of Abraham and euery faithfull person and I take it to be meant of the world to come euen of the possession of saluation in heauen of the celestiall inheritance That this is the meaning may appeare by the whole former treatise of iustification also by the 14. verse of this Chapter wherein by heire none can bee meant but the heires of eternal life if any think good to ioyne this sense and that of Paraeus and Beza together as subordinate one to the other it is not a misse Tim. What learne ye hereby that this inheritauce of heauen dependeth vpon the promise of grace Sil. That beleeuers may surely looke to haue it in the end because the promise doth not deceiue seeing it is his promise which cannot lye Secondly wee learne that it behoueth the faithfull to haue an eye still vpon the promises and to haue their refuge thither when they shall be assaulted as a chased Hart flies to the colde broke and the fearfull Coney to the rocke or borrow so wee being tempted run to the promises Tim. Vpon what condition was this promise giuen or made of God to Abraham Silas Not vpon condition that he should fulfill the Law because the Lawe was published long after the promise and therefore could be no condition thereof againe none can possibly keepe the Law But the promise was giuen vpon condition of beleeuing namely that Abraham his seede should embrace it by faith Tim. What doth this shew vnto vs Si. The necessity of Faith in that we are not partakers of the promises without it 2. the excelency of faith that to it the greatest promises are made Lastly frō hence we are exhorted to labour and striue to attaine the guift of Faith and to encrease it if we haue it labouring against hinderances Let this be further noted that though this promise giuen to Abraham bee chiefly accomplished in the heauenly inheritance yet it cōprehends the church of Christ ouer the world as a spirituall heritage yea the right to temporall things in this world 1 Cor. 3 21. and all this thorough Christ the promised seed DIAL VIII Verse 14. For if they which bee of the Law bee heyres then is faith but vaine and the promise made of none effect because the law causeth wrath for where no Law is there is no transgression Tim. WHat is the drift of this Text Silas To proue that the inheritance of heauen is not giuen on this condition that the Law be fulfilled by vs and therefore it is giuen on condition of beleeuing This is proued by a reason taken from absurdities or from contraries which is thus That if the inheritance be got by fulfilling the law then faith is void and the promise of none effect or more plainly thus If saluation bee giuen on condition of woorking or doing then it must needs be that faith which beleeues the promise is idle and so the promise is also idle and frustrate which were an absurd thing either to thinke or speake so for God neither doth or promiseth ought in vaine Tim. Hath the reason good waight and firmenesse if it bee framed from the law of contraries Sil. Yea for to haue saluation by merite of our workes and to beleeue that it is giuen vs by vertue of a free promise these two are so contrary that if merit bee granted beleeuing is clean destroyed and if beleefe be taken away then the promise vanisheth the promise the law workes and fauour in this case of iustification cannot agree together as Rom. 4. 4. Tim. What is meant by them which be of the law Sil. This phrase in Scripture signifieth two things first by them of the law is meant the Iewes which are circumcised to whom the law was giuen Secondly such as challenge claime saluation by merit of works or vpon condition to fulfill the lawe so it is taken here now the lawe thus taken for merit of workes doth suppose a debt destroyeth grace being quite opposite to the promise Tim. What is meant by this that faith is vaine and the promise voyd Sil. That is to say faith should be required of vs in vain and the promise of God made in vaine if the inheritance of heauen came by workes but it were a very absurd and wicked thing to say thus as apeareth by these reasons First because God doeth nothing in vaine Secondly because none can in any wise keepe that condition of fulfilling the law therefore the promise of grace and faith bee most needfull and necessary without which our mind would alwayes be full of distrust the law being vnpossible Tim. But if the law and the promise be so contrary that the putting of the one destroyeth the other howe is it that God hath annexea so many promises to the law Sil. There is a difference to bee put betweene the promises of the law and of the Gospel for the promises of the Gospell bee of remission of sinnes iustification the holy Ghost saluation these are not made to the lawe that is
therefore let none with Caine say my sinne is greater c. but rather with Paul 1 Tim. 1 15. Tim. But will not this Doctrine giue some liberty to sinne Sil. Nay it is a restraint rather and bridle from sinne for Gods children are made the more carefull not to offend him by how much the more they feele his mercies to be great towards them Therefore if any abuse this Doctrine to licenciousnesse it is a maruailous bad signe and a fearefull token that they are growne desperate Tim. What are we to learne by the beginning of the 21 verse As sinne hath raigned to death Silas First that sinne rules as a king in al vnbeleeuers Secondly while sinne beareth rule whatsoeuer men do tendeth to destruction Thirdly all Gods elect are first vnder the raigne of sinne and death First Prisoners wounded dead ere they be healed deliuered and restored to life Tim. When are we to iudge of sinne that it raignes as a King Silas When the lusts and motions of our sinnefull nature are willingly obeyed and followed Tim. What are we to learne by this where it is saide That grace might raigne Sil. That as there is a kingdome of sinne so also there is a Kingdome of Grace vnder which two Kingdomes the elect must passe For they are translated from the raigne of sinne to the raigne of Grace as the people of Israell were drawne out of AEgypt into Canaan and seeing euerie one must belong to one of these kingdomes therefore our care must bee to examine vnto which we are subiect Tim. What do ye cal the raigne and kingdome of Grace Silas When our conscience beeing assured that our sinnes are accompted Christs and his righteousnesse accompted ours we begin to leaue and withstand our sins and to liue vnto God thinking on those thinges which please him with care and study to do them Tim. What is meant heere by righteousnesse Sil. Christes obedience imputed to vs to iustifie vs before God Tim. What is meant heere by life Silas That blessed estate wherein we are set by means of this righteousnesse whereunto it is annexed as a fruite Tim. Why is eternall added vnto life Silas To shewe that the blessednesse of iust men shall continue for euer in Heauen as long as God endureth Tim. Why doth he mention Iesus Christ Silas To teach vs that it is by him alone that we obtaine Grace righteousnesse and life Tim. Wherefore is there no mention of Faith Silas In the matter of Iustification Christ is neuer mentioned without respect to Faith which apprehendeth him CHAP. VI. Of Sanctification DIAL I. Verse 1 2. What shal we say then Shall we continue in sin that Grace may abound God forbid How shal wee that are dcad to sinne liue yet therein Timotheus WHat doth the Apostle entreate of in this sixt Chapter Silas Of Sanctification whereby they which are Iustified and haue their sinnes forgiuen them thorough Faith in Iesus Christ are enabled to walke in a new life and to doe good workes so as they cannot licentiously liue in sin though through infirmity they do sinne Tim. What may we learne from this order of the Apostle in teaching Sanctification after Iustification Sil. Two things First that the Doctrine of free Iustification by faith dooth not destroy good works but produce them rather 2. the doctrine of good works or Sanctification must follow the Doctrine of Iustification as an effect the cause and fruit the roote Tim. What be the differences betweene Iustification and Sanctification Sil. Iustification is an action of God imputing to vs the perfect righteousnesse of Christ when wee beleeue in him Sanctification is a worke of the Spirit framing in the hearts of the elect a new quality of holinesse Secondly Iustification remoues from vs the guilt curse of sinne Sanctification remoues and takes away the rule and power of sinne Thirdly Iustification is as the cause and roote Sanctification is as the fruite effect thogh both done to vs at one time Fourthly Iustification is perfect heere Sanctification is vnperfect and encreaseth daily till at length by degrees it bee perfected in Heauen Tim. What be the parts of this Chapter Silas Two the first entreateth of the Doctrine of Sanctification prouing that such as bee sanctified cannot serue sinne vnto the 12. verse The second hath the dutie of sanctified persons who are exhorted to flye the seruice of sinne and to liue holily seruing righteousnesse vnto the end of the Chapter Tim. How doth the Apostle enter vppon the Doctrine of Sanctification Sil. By a Prolepsis wherein he preuenteth a certaine Obiection against his former Doctrine Tim. Where is this Obiection contained Sil. In the first verse in these words Shal we remaine in sin that Grace may abound Tim. What is it to remaine in sinne Sil. To fulfill the lusts of sin with a purpose to continue in the obedience of sinfull lustes which is a thing that cannot stand with grace howsoeuer grace and sin may stand together Tim. Tel vs now the obiection made against Pauls Doctrine what it was or what is the effect of it Silas This that he had taught men to liue and abide in sin that grace might abound Tim. How did they raise this Obiection and from whence did they gather it Silas From Pauls words when he saide Where sinne abounds there grace more abounds Tim. How did they collect reason from hence Silas Thus it is a good thing that Grace should abound therefore to liue securely and purposely to sin it is a good thing for by that meanes grace shall abound the more Tim. But if the encrease of sinne do cause grace to encrease why should it not be good to encrease and multiply sin seeing it is a very good thing that grace should abound Sylas This obiection is very faulty and absurd for first it maketh sin and encreasing of sin to be the cause of grace whereas it is but the occasion onely as a discase makes a Phisition famous by occasion onely for his skill in his Art is cause of his fame so our sinnes beeing many and great are occasions of illustrating and magnifying the grace of God and not causes to purchase grace for vs they are indeede properly causes ofire and vengeance But howsoeuer sins are not nor can bee causes of grace yet there needed an aboundant and infinite grace to take away sinnes beeing mightily encreased this then is the first fallacy in their reason that which is no cause put for a cause The next fault it is in the ambiguity of the word for they take this word where as if it were as much as wheresoeuer sin abounded which is not so many beeing ouerwhelmed with sinnes as Cayne Esau Iudas 〈◊〉 c. which had not a drop of grace affoorded them The meaning of the Apostle is this where sin abounds that is of whome sin is aboundantly knowne and felt with desire of the remedy which is Christ towardes them grace is more aboundantly shewed and
is it that the Law cannot iustifie and make vs righteous seeing it doth teach a perfect righteousnesse Silas It is true indeede that the Lawe instructeth vs fully both what is to be done and what is to be auoyded but there are 3. other things required to the iustifying of vs which it is impossible for the Law to do for vs. As first to offer vs forgiuenesse of those thinges wee do against the Law which accuseth but absolueth not Secondly to worke faith in vs to lay hold vppon forgiuenesse being offred which the law cannot engender Thirdly to put strength and power into vs that we may be able to keepe all the commandements of the Law to the end of our life All which things are impossible to the Law because it only instructeth what to do but ministreth no strength to do that it bids It promiseth life to the doers threatneth death to the transgressors but offreth no power to sinners much lesse giues faith to apprehend it for this is the office of the Gospell 2 Cor. 3 9 7 8. The cause why these things are impossible to the Lawe is because it is weake that is vneffectual and feeble for these purposes which commeth not from the Law but from our flesh and corrupt nature Tim. What doth the Flesh signifie heere Silas That naughtinesse and sinfull corruption that through Adams fall passed thorough all mankinde and doth remaine still euen in men regenerate but it is corrected and reformed in part in them and that daily til it be abolished Tim. What is the effect and fruite of this remaining corruption and sinne Silas It doth make the members of Christ and newe borne Children of God vnable perfectly and fullie to keepe the Law As first because through force of this remaining corruption they do diuers things contrarie to the Lawe Secondly they leaue vndone manie good things commanded by the Law Thirdly in the good things which they do there is much imperfection and vncleannesse therefore it is impossible to bee kept of the most righteous that is In our creation it was possible and in state of glorification shall bee but in estate of our vnperfect Sanctification it cannot be Tim. Is it not a wrong to God to say that he hath giuen vs a Law impossible to be kept Silas No none at all First because in our Creation we receiued strength to keepe it which we lost through our owne default Shall a Landlord be blamed because the Tenant is vnable to pay his rent Secondly because in the estate of glorification wee shall haue power to keep it perfect for then our knowledge and loue of God and our neighbour shall be perfect Thirdly because in the estate of regeneration the godly may be saide after a sort and in some sence perfectly to keep it For the regenerating Spirit hath begunne in them obedience to the Law giuing them strength to desire and endeauour it Also their wants and failinges in their obedience are pardoned and he is saide to haue no sinne when that is not imputed which is done And lastly the perfect obedience of Christ is allowed vnto the faithfull Omnia mandata Dei inquit August fact a deputātur quando quicquid non sit ignoscitur Ti. In what sence is it thē that the law is imposs ble to be kept Silas The wicked which are strangers from Christ are absolutely vnable to do any part of it but breake it thoroughout Rom. 5 8. Secondly the regenerate and godly they are not able by grace inherent in their own persons perfectly to do it but faile in many things and sundry wayes 1 Iohn 1 7 8. Iames 3 2. Tim. Declare vnto vs the profit that we are to make of this Doctrine touching the impossibility of keeping the Law being iustified by it Sil. First it conuinceth and confuteth both the Pelagians and the Papist the one because they teach that men by the strength of nature are able to keep the commandements the other that by strength of grace the godly are not only able to keep the Law but to do more then the Law requireth Secondly it serues to humble vs much that we cannot keepe the Law and that thorough our sinfull weaknesse also to stirre vs vppe vnto Prayer for grace to yeelde better obedience vnto it seeking that strength from God which wee haue not in our selues to be able in some measure to yeelde obedience to the Law Thirdly it instructeth all the faithfull to know that iustification before God is not to be had by good workes because they are imperfect not answerable to the rigour of the Law and are all stayned by the corruption of the flesh mingled with them Fourthly this doth teach vs that seeing we cannot haue iustification from the Law therefore all men must bee content to deny themselues and go out of themselues and seeke perfect righteousnesse in another to wit euen from the Sonne of God sent into the world that he may be made man for vs and the end of the Law for righteousnesse to all which beleeue Tim. What are we to learne from these words that GOD sent his owne Sonne Silas These three seuerall Lessons First the distinction of the persons in the Trinity for if the Sonne be sent from the Father of necessity he is a person distinct from the Father which confuteth Sabelius who held a distinction not of persons but of names Secondly that Christ is the sonne of God otherwise then we are euen his own sonne that is consubstantiall and coequall with the Father contrary to the Arrians who denied the eternall Godhead of the Sonne whome they make an inferiour second created God that is indeede not a God at all Thirdly hence we learne that when the high and soueraigne cause of our saluation is sought for wee may not stay in Christ himselfe but arise vp vnto the goodnesse of God the Father sending his Son which confuteth such as will haue foreseene faith and workes to be the mouing cause of appointing vs vnto saluation when as Christ himselfe is not the impulsiue moouing cause of appoynting vs vnto saluation but Gods owne loue moued him to giue and send Christ vnto vs Iohn 3. 16. Tim. What is the vse of this third and last lesson Silas It doth admonish all the faithfull that since God freely out of his loue sent his Son for them therefore it is their duty to send their harts vnto him wholly to bee his as men send mutually gifts one to another Rom. 12. 1. Tim. What is meant here by the similitude of sinfull flesh Silas The meaning is that Christ being sent of his Father became a very man hauing the true nature of a man being like to all other men except sin also by flesh is here meant humane nature consisting of body and soule being considered without corruption of sin Tim Why doth he say in the similitude of flesh Silas To teach vs that Christes manhoode not onely seemed and appeared but indeed
merits which are to be abhorred howsoeuer couered coloured with the name of Christ. 2. It admonisheth al men to seek after the true distinct knowledge of Christ and to desire to knowe nothing but him vnto their Saluation hungring after his righteousnesse wherein standeth their full and perfect happines Tim. What is the other instruction out of this first part of the verse Silas That the whole righteousnesse of Christ and whatsoeuer is in him is theirs which are his members by faith Tim. By what meanes may we know them which are thus his members Silas By this marke that they walke not after the flesh but after the spirit Tim. But wherefore doth the Apostle repeate this hauing mentioned it before Sil. Because faith by the which we are in Christ being an inward and hidden thing seated in the heart may easily be counterfeited by hypocrites who if they doe say professe and glory as they are apt enough to doe that they are in Christ there is none can controlle them because none can see what is within their heart And howsoeuer such as are in Christ and haue faith cannot deceiue themselues yet many doe by thinking that they are in Christ and haue faith when they haue not presuming of what they neuer receiued This moued the Apostle heere againe to mention such a witnesse of our being in Christ which is outward and more subiect to sence and therefore lesse apt to deceiue namely newnesse of life or sanctification which is such a thing as without it we can neuer assure our selues that our sinnes are forgiuen by Christ and that wee are free from condemnation For though it bee not the proper cause of our comfort yet it is a cause without the which we can haue no sound comfort because it is ioyned vnseparably with iustification for God doth euer sanctifie by his Spirite whom he doth iustifie by faith also newnesse of life is a sure testimony of a liuely faith which makes vs certaine of our reconciliation with God Moreouer newnesse of life is a fruite of the Spirite and it is a chiese part of our thankfulnesse to God who is then most honoured when his will is sincerely obeyed Tim. What vse is to be made of this doctrine Silas First it reproues the hypocrites who say they haue sanctification and yet still walke after their owne corrupt lusts Secondly it admonisheth all to labour for sanctification without which there is no certainty of iustification to be had Lastly it much confirmeth such Christians as labour to leade their liues purely after the motions of Gods Spirit stiuing against the lusts of the flesh grieuing hartily with a godly sorrow for their dayly failings of infirmities rising by true repentance laying hold vpon forgiuenesse promised of Christ in the Gospell and euer after walking more awfully and warily and endeuoring to profit to better and greater obedience of the worde let not such despaire DIAL V. Verse 5. For they that are after the flesh sauour the things of the flesh and they that are after the Spirit sauour the things of the Spirit Tim. VVHat doth this text containe Sil. The Apostle hauing turned himselfe againe to the doctrine of sanctification affirmeth of all beleeuing iustified persons that they study to liue and leade an holy life this hee declareth by a comparison of contraries after this manner They which are after the flesh walke after the flesh and liue wickedly but they which are after the Spirit walke after the Spirit and liue godly Tim. Now expound the words and tell vs who they are that are said to be after the flesh Sylas Vnregenerate and wicked men who are nothing spirit euen as carnall men guided by the flesh are wholly giuen and addicted to such workes as bee euill The reason hereof is that which our Sauiour saith Math. 12 33. make the tree good and the fruite will be good also it is the nature of the spirit and grace of God to moue and prouoke vnto such works as be like it selfe that is to say holy and good works as the spirit is holy and good Tim. But many godly persons which are after the spirit haue both thought vpon and done the things of the flesh as Dauid Peter c. Howe then is it saide that they which are after the spirit sauour the things of the spirit Sil. It is so yet godly persons are not mooued to those euill works by the spirit but by remaining flesh and dwelling sin for the godly are sanctified in part and not perfectly and wholly therefore it is that they are still subiect to sin which as they doe not commit by full consent of will so they rise againe from it by repentance Secondly a spirituall and godly person must not be iudged by one or some few acts and deeds of his life but by the tenour of it and as it is for the most part now for the most part godly men do sauour and mind the things of the spirit their desire is to liue honestly and to keepe an vnspotted conscience toward God and all men Tim. Shew vs nowe the profit that is to bee gathered out of this doctrine Silas First it teacheth that all beleeuing iustified persons much exercise themselues in such works as are commanded of God for iustification by faith wheresoeuer it is it hath alwayes annexed with it sanctification or study of an holy life which can no more bee separated from it then a liuing man can bee separated from the Soule Secondly heere is a speciall comfort for such as endeuour to doe good things pleasing to God with loue and delight in them because such haue the spirit of Christ and therefore are certainly iustified free from sin and death and shall neuer be condemned but eternally saued in heauen Lastly it affoards a reproofe to such as say they haue the spirit of Christ and yet sauour not the things of the spirit being either openly vicious and wicked or else careles of a godly conuersatiō neither fearing the offence of God nor yet once in earnest minding his glory DIAL VI. Verse 6. For the wisedome of the flesh is death but the wisdome of the Spirit is life and peace Tim. WHat doth this text containe Silas Vnto the doctrine of sanctification set forth in the 5. v. here is now ioyned an exhortation stirring vp beleeuing persons vnto holinesse of life Secondly a dehortation to disswade from following the lusts of the flesh and liuing wickedly Tim. By what argument and reason doth he call men from walking after the lusts of the flesh Sylas By a reason taken from the effects thus To liue after the flesh following and obeying the lustes thereof will bring forth death and therefore we must not sauour and affect the things of the flesh but eschue them rather Tim. By what reason are beleeuers perswaded to sauour the things of the spirit or to liue holily Silas By a reason taken from the effects after this sort To sauour the
the Spirit Silas The godly are debters to the spirit three manner of wayes in respect of his benefits towards them past present and to come the benefits past are these sixe First the benefit of their creation for in that all men at the first creation were made in the image of God this must be ascribed to the worke of the Spirit Gen. 1. 26. This place proues that our creation is the worke of the whole Trinity therefore of the Spirit Secondly their regeneration in that of the children of wrath they are become the childeren of God by faith Ioh. 1 12. 13. 3. 5. 6. Thirdly iustification in that they are set free from sin eternall death and accepted as fully righteous by the imputation of Christs righteousnesse to them Fourthly calling whereby they haue beene drawne vnto the faith in Christ. Fifthly sanctification whereby sinne is mortified that they may liue in newnes of life 1 Cor. 6. 11. Sixtly all the graces and fruits of the spirit Gal. 5. 22. Secondly the benefite present is the spirituall consolation in all afflictions together with the gouernment and regiment of the spirit Ioh. 16 7. Rom. 8. 9. Thirdly the benefits which wee hereafter looke for from the spirit is first dayly encrease of knowledge and all other guifts of the spirit Secondly corrob oration in grace vnto death 1 Pet. 5 10. Thirdly quickning of their soules at their death with eternall life Rom. 8 10. Fourthly quickning of their dead bodies at the resurrection Rom. 6. 11. Fiftly the glorification both of body and soule eternally in heauen These many and great benefites of the spirite doe therefore oblige and binde the faithfull most straightly vnto this debt not to-liue after the flesh but after the spirit which doth so many and great things for vs. Tim. What is it not to liue after the flesh Sil. Not to liue after the flesh signifies not to liue after the motions of our corrupt nature but to study to mortifie them Tim. What do we ow nothing to the flesh Silas Yes to our flesh as it is our substance wee owe loue and cherishing but to the flesh as it doeth signifie here sin and corruption wee owe nothing but crucifying and mortifying of it for it striues against the spirite it rebels against the law of our minde it leades vs captiue to sin it causes vs to doe the euill wee would not doe and to leaue vndone the good wee would doe it is an enemy or rather enmity against God it cannot please God Tim. What is it to liue after the spirit Silas To striue take thought and endeuour to doe according to those motions which are stirred vp by the spirit to witte such thoughtes and motions as agree with the worde of the lawe and Gospell and such motions wee are bound to follow for it is our debt whereas a carnall man wil repell such motions as accord with the word but a spirituall man will entertaine them Tim. Shew vs nowe what wee are to learne from this sentence Sil. This one thing that a godly and a righteous life is a debt which is due from vs to God the reason hereof is threefold First wee are Gods creatures therefore wee are bound to serue him by the lawe and right of creation Secondly wee are redeemed and bought with the price of Christs bloud therefore we doe owe to him all obedience and seruice by right of purchase 1 Cor. 6 20. Thirdly all the former benefites giuen vs by the Spirit doe oblige and binde vs to a godly life by the right of common honesty which bindes vs vnto our benefactor Tim. What vse and profit are wee to make of this poynt of doctrine Silas First if liuing godly all our life long be a debt then it cannot be that our workes should merit with God for that which is a debt cannot be a merit no man merites not thanks to pay what he oweth Secondly this ouerthrowes the works of supererogation which if they beo works of the Spirit then we ow them of duty and if they be not such works then ought they not to be done Thirdly hence wee learne that the doing of good workes or the leading of a godly life is a thing necessary though not as a meritorious cause of saluation yet as a duty which we are bound to pay as a debt to the spirit our benefactor Lastly all that liue after the spirit will bee obedient to the worde of God the more obedient wee are to the word of God the more we liue after the spirit for the spirit the word are coupled togither by firme connexion The worde is vnderstood and obeyed by sanctification of the spirit and the holy Spirite perswadeth to that onely which is consonant to the word DIAL XII Verse 13. For if ye liue after the flesh ye shall dye but if ye mortifie the deeds of the body by the Spirit ye shall liue Tim. WHat doth this scripture contayne Sil. Newe reasons to enforce the sormer exhortation of liuing after the Spirit and not after the flesh that is of leading a holy life the reasons bee three The first is from the vnprofitablenesse or danger if we doe liue after the flesh then wee shall dye Secondly from the profit which will follow if we doe liue after the Spirit then wee shall liue The third is from the facility and easinesse because through the grace of the holy Spirite it will be an easie thing to leade a godly life Tim. Now expound the words and tell vs what it is to liue after the flesh Silas To follow and obey the corrupt motions of our blinde reason and peruerse will The danger heereof is death now all men naturally abhorre death as a most fearefull thing Therefore as we would abhorre such a miserable and horrible effect as death wee must bee carefull that we liue not after the flesh but that we obey the Spirite Tim. What death is that which is threatned to those that liue after the flesh Sil. Not onely the naturall death which is common vnto all frō which euen the godliest are not exempted but must dye at the last Againe this death is so farre from terrifying some of the godly that it giueth them much ioy and comfort and is a thing most desired of them and therefore these words are not to be vnderstood of a corporall death alone which is the dissolution of nature but it may partly be vnderstood of a naturall death when it is inflicted vpon the godly as a iudgement of some lust of the flesh which they haue too much followed As it hapened to Moyses Aaron Iosias Ely Numb 27 12 13. Deut. 32 49 50 51. 2. Kings 23 29. 1. Sam. 33 34 4 11 18. Also the Prophet mentioned 1. Kings 13 24. Yea sometimes the obeying some lust of the flesh doth cost Gods children deare from the hand of ciuill iustice as happened to some that perished in the wildernesse 1. Cor.
calleth c. it is some vnvtterable and vnconceiueable worke of the holy Ghost drawing them to Christ either by Faith or Analogie Tim. What is the instruction that ariseth from hence Silas That elect infants which dye in their infancie are endued with a true Faith for this is the end of calling to bring to faith elect infants are called therefore they haue Faith Tim. What profit is to be made of this instruction Silas It serueth greatly to comfort beleeuing Parents whose children are taken away being young that they be not perplexed with doubt about their saluation Secondly it highly commends the mercie of God in that the grace of Election and Faith be extended to vs our children The promise is to you and to your Children Acts 2. I will be the God of thy seede Gen. 17 3. Tim. What is the next fruite of Predestination Silas It is our Iustification or being iustified which signifies to be absolued from the guilt and punishment of all our sinnes and to be accounted iust by imputation of Christes obedience through Faith Acts 13 48. Rom. 4 4 5 6. Tim. How proue you that Faith is necessarie to Iustification Sil. First because there is nothing but faith alone which goes betweene Calling and Iustifying Secondly Scriptures doe fully teach that our Iustification is by Faith but yet Faith is not the cause why we are iustified no more than workes It is onely the Instrument to apprehend Christs Iustice the true proper causes thereof be Gods foreknowledge election predestination calling Faith beeing but the Organ and helping cause as I said before verse 22. chap. 3. Tim. What Instruction are we to take from hence Silas That wee are freely iustified by Faith without workes the reason heere of is because we are iustified at the very instant of our calling at what time wee beleeue before we haue done any good worke at all also because elect Infants which can do neuer a good worke are both called and iustified as infants elect which dye in their infancy Tim. What profit is to be made of this point Silas It confutes the Papists which ascribe iustification to good workes which are fruites following iustification therefore they cannot bee causes going before our iustification Secondly it conuicteth them of error which would haue any persons in time iustified before they beleeue Lastly it commends vnto vs the necessitie and excellency of Faith without the which wee cannot be partakers of Christ nor haue our sinnes pardoned by his death nor be accounted iust before God nor be reconciled to God nor haue peace in our selues Tim. What is the last degree fruite of predestination Silas Glorification which signifies both the beginning and perfection of our glory Tim. What meane you by the beginning as also by the perfection of our glory Silas By the beginning of our glory I meane Sanctification or holinesse of life in earth which therefore is termed glory by the Apostle 2 Cor. 3 18. because Sanctification is glory as touching the inchoation and beginning of it and by the perfection of glory I meane eternal ioy and blessednesse in heauen in the presence of God Tim. What is our instruction from hence Silas That neuer any person shall bee crowned with glory in heauen which is not first sanctified by grace on earth enabled by the Spirite to leade a iust and holy life which is both the entrance and the right way vnto celesti all glory Tim. What profit is to be made of this instruction Silas It reproues of solly such as liue loosely and prophanely and yet expect saluation in heauen Secondly it giues great encouragement to all godly persons to proceede and encrease in holinesse seeing their sanctification is sure to end in glorification euen in eternall blessednesse and that is the reason why the Apostle writeth in the preterperfect tēce rather than in the present tence to note the certainty of it which causeth Paul to write as if it were already done He hath called he hath iustified he hath glorified Tim. Nowe wee haue examined euery particular worde tell vs what we are further to learne in general from this whole verse Silas First what the holy Catholike Church is to wit a company of men gathered together not by fortune or humane reason and policy or any worthines of their own but by the meere mercy and goodnesse of God soreknowing louing predestinating and calling them that he may iustifie and glorifie them through his Sonne Christ. Secondly that predestination is not cōmon to all because all be not called nor iustified and therefore we further learn that all shall not be saued Thirdly that the elect cannot fall from grace and glory because Gods purpose in bringging them through all the meanes to glory is immutable and infallible Fourthly that predestination is most free and not depending vpon foreseene workes and faith but vpon Gods eternall foreknowledge and loue vpon which faith and good workes doe depend Lastly that it proceeds either from ignorance or malice to say that men pre destinated may liue as they list or that they neede not care for the worde or 〈◊〉 for God ordaines them to the meanes as well as to the end nay there is no attaining to their ende but by passing thorough 〈◊〉 meanes as be appointed for the effecting of the righteous counsell of God Touching the predestination of reprobates no cause why Christians should trouble themselues therewith both because Paul passeth by it here and it doth no whit pertaine to our comforts DIAL XXVIII Verse 31. What shall we say to these things if God bee on our side who can be against vs Tim. VVHat doth this text containe Silas A most magnificall and honourable conclusion of the whole disputation touching free 〈◊〉 by faith in Christ from this verse to the end of the Chapter The summe of this conclusion is the victory and triumph of a iustified person ouer all the assaults and encounters of all enemies ouer all temptations whatsoeuer there being none nowe which ought to bee feared of a beleeuing person who is iustified and reconciled by Christ. Tim. How doeth the Apostle proceede in describing this glorious triumph of faith Silas Hee doeth set downe the temptations which assault faith both generally in verse 31. and especially in the rest and then hee doth oppose or set against them the contrary causes of comfort remoouing euery assault with a stronger reason to the contrary part Tim. What is the generall temptation and how doth the Apostle deale in repelling it Silas The temptation is this that al things on all sides are against godly Christians which beleeue in Christ the Apostle in repelling this temptation first prepareth way for comfort by a question or interrogation what shall we say to these things Secondly hee beates backe the assault with a strong remedy to witte that God the Creatour being with beleeuers they need feare nothing from any creature Tim. Now
lewde liuers and Idolatrous See Rom. 1. 20. 21. 22. c. Ephe. 2. 1. 2. also chapter 4. 18. 19. c. Tim. Yea but in the 2. of the Romanes Paul sayeth that they did the things of the law by nature Silas True if we respect the outward discipline and gouernment of the common wealth for they commaunded and rewarded many vertues they forbad and punished many vices as theft murder adultery c. but tonching their priuate life they were for the most part very virious and enemies to all honesty resisting Christ his Gospel and Apostles And this is that which is meant here euen more then is sayed that they followed not that is they fledde from it and abhorred it and stroue against it Tim. What doctrine from hence Silas First wee learne that all men before grace are vnrighteous and thereby guilty of wrath Secondly that in mans will naturally there can be no power to moue him to that which is good for it carries him directly to that which is against the law much lesse can men before grace merite excongrue Thirdly that faith touching the beginning of it is in no wise frō man himselfe for it is giuen for we can make ourselues no more able to beleeue then wee can make ourselues to liue for wee liue to God by saith and till then wee are dead Lastly from hence wee learne that predestination is a most powerfull thing because it brings to a calling to faith to Christ and to saluation euen those which thinke vpon nothing lesse nay euen those which doe striue against it as these Gentiles here named and the theefe on the Crosse and Paul and Manasses and innumerable others Tim. What vse is to be made of this last point Silas It teacheth vs that neyther willing nor running purpose nor endeauour can get a man to bee a beleeuer though men must doe their parts yet all depends vpon the grace of God which wee see euen without any labour conferreth grace and righteousnesse there where God pleaseth to giue it Secondly it 〈◊〉 great sinners and helpeth them against despaire because neyther multitude nor greatnesse of sinnes nor long continuance in them nor all the power of Sathan shall hinder the conuersion of any who belong to Gods election Thirdly it stirreth vp the godly to consider whence they haue all graces which they inioy namely from Gods eternall and powerfull mercy which serueth both for humbling them and mouing them to hearty thankfulnesse Tim. What is meant by attaine Silas To apprehend lay hold on and receiue some thing giuen Tim. What signifies righteousnesse Silas That perfect iustice of Christ which hee wrought in his owne person by his owne sufferings and doings which consistes in remission of sinnes and imputation of his obedience See Rom. 3. Tim. But is not this absurd that the Gentiles which were vnrighteous should receiue righteousnesse Silas No because they had faith to receiue Christ who is the end of the law for righteousnesse to all that beleeue in him Rom. 10 4. Tim. But how can righteousnesse and vnrighteousnesse meet together in one person Silas Very well the righteousnesse of faith may bee found in him who wants the righteousnesse of workes howbeit when the righteousnesse of faith comes a mans owne vnrighteousnesse is done away as touching the guilt of it and the Spirit begins a righteous life in them that they may in some measure thinke and do righteous things Tim. What doctrines are wee to gather from these last words Silas That the righteousnesse of Christ and the gift of faith doe differ the one from the other for faith is wrought in vs by Gods guift as a hand to take it the righteousnesse of Christ stickes in his owne person as in the subiect purchased by his death and obedience Also this is perfect appeasing Gods wrath the other is vnperfect needing Gods pardon Secondly from hence wee learne that seeing the iustice of Christ is receiued therefore it is bestowed as a free gift not by merite of works Thirdly we learne that the iustice whereby we are righteous before God is no inherent quality in our selues because it comes from without vs namely from Christs obedience imputed to faith faith finds none in vs but borrowes of Christ. Tim. What is the vse of this last point of Doctrine Silas It confutes the Papists who seeke perfect righteousnesse by their owne works proceeding from faith Secondly it humbles and giues from vs the whole glory of our righteousnesse to Christ from whence we take it as a poore begger an 〈◊〉 from a bountifull rich king Tim. What other thing learne we hence Silas Heere is a notable place to prooue that all elect finners are iustifyed by grace euen by faith in Christ without the workes of the Law for it was giuen to the 〈◊〉 who had no good workes onely because they beleeued Lastly such as are endued with a liuely faith may thereby be certaine of their owne election iustification and saluation by Christ. For euery beeleeuer knowes himselfe to be iustified and hee that is iustified knowes that he is elect and he that is elect must needes be saued because Gods decree is vnchangeable Therefore hee that once knowes his owne faith may thereby be confident and sure of eternall life according to the tenour of the Gospell euery where promising life euerlasting to faith therefore to him who can truely say I beleeue the truth wil tell him thou art iust by Christ and must liue for euer with him The certainty then of election is no where to be found but in the Gospell DIAL XX. Verse 31 32. But Israel which followed the Law of Righteousnesse could not attaine vnto the Lawe of righteousnesse Wherefore because they sought it not by Faith but as it were by the workes of the Law Tim. VVHat is the summe of this Text Silas It containes the second part of Pauls answere vnto the question mooued in the thirtieth verse it consists in two things First in a proposition which is this that the Iewes though they followed righteousnesse found it not The second part containes the Reasons heereof which bee two the one is because they sought it not by faith the other is because they sought it by workes Tim. What is meant heere by Israel Silas The Iewes who descended from Iacob who was called Israel Tim. What is meant by the Law of righteousnesse Silas The righteousnesse of the Law or those righteous workes which the Law prescribeth to be done perfectly and promised life to the doers of them Tim. What signifieth followed Sil. An earnest desire endeauor to do those workes it is a speech borrowed from such as run in a race which striue hard to come to the goale So were these Iews verie zealous of the Law to keepe it Acts 22 3. and as Paul witnesseth of himselfe Phil. 3 6. Tim. What is meant by not attaining Silas It is a speech borrowed from
runners which come not to the Goale though they striue towardes it so these Iewes though they intended to follow the rule of the Law which teacheth a perfect righteousnesse yet they were neuer able to come at it Tim. What Doctrine ariseth from this whole Verse Silas That such as seeke to be iustified by their owne workes shall neuer finde righteousnesse for the Iewes heere spoken of sought to be righteous by dooing the Law and yet could not attaine vnto the righteousnesse of the Law Tim. But this is straunge that they should not finde which seeke and yet the Scripture promiseth that such as seeke shall finde Silas Indeede it is strange euen a Paradox to naturall reason but the cause will appear to be that they sought amisse as men may pray and not obtaine because they pray amisse so men may follow righteousnesse and yet not get it if they seeke it amisse Tim. Yet shew mee why they that endeauour to dee righteousnesse should not haue that righteousnesse that the Lawe requires Sil. Because the Law sets forth such a righteousnesse as no meere man is able to performe It is certaine could any man performe the Law perfectly it would make him righteous and giue him eternall life as it written Doe this and liue Gal. 3 12. Leuit. 18 8. but this absolute perfection of the Lawe can no flesh attaine vnto no not Gods owne regenerate Children when they are at the best for if We say we haue no sinne we are Lyars 1 Iohn 1 10. There is an impossibiltiy of keeping those two commandements to loue with all the heart and not to lust Hence it is that men easily misse of that righteousnesse which yet they may much sweat for and take exceeding paines to haue it againe There is yet another cause why they may misse of it although they labour much for it because none can seeke to bee saued by their owne workes without contempt of Christ in whome alone true righteousnesse is to bee founde for if one doe but once thinke that he may bee saued by his owne doings it argues that that man doth iudge himselfe to stand in no need of Christs doings and sufferings and so he makes the death of Christ voyd and frustrate Gal. 2. 21. Tim. What vse hereof Silas First it teacheth how miserable supersticious Papists and blinde Protestants are for they looking to haue Gods fauour and euerlasting life by their own deseruings they are most sure to loose forgoe it These are vnder a double misery first that they neuer get the righteousnes that they striue for and besides that they loose that true and perfect righteousnes of Christ. Secondly it confutes the Papists who teach the keeping of the law to bee possible for then were righteousnesse to bee attained by our doing the law Thirdly it humbles the godly to consider that how many or good soeuer their workes bee yet they come farre short of righteousnesse and therfore they must be forced to say Lord enter not into iudgement with thy seruant for no flesh is righteous in thy sight Psal. 143. 2. Tim. Is there not some other thing to be learned from this verse Silas Yes euen this that the prouidence of God is wonderfull bestowing righteousnesse and eternall life vppon his elect ones The reason hereof is because he bestowes it on such as neuer intended it and kept it from such as much laboured for it Tim. What vse of this poynt Silas It serues exceedingly to extoll the grace of God of which alone it commeth that men are iustified and saued Secondly it greatly humbles the pride of mans hart by thinking that whatsoeuer they doe for their owne saluation yet nothing is to bee attributed vnto their owne deedes Tim. Yet are not all men bound to doe what lies in them to get righteousnes and life Silas Yes verily both for the commandement sake that bids them striue and for the promise sake which is made to seekers and knockers Thirdly because this is enough to condemne a man if he saile of doing his owne part in procuring his owne saluation And lastly because God doeth not vsually bestowe his grace and Spirite vpon the secure snorting and idle but vpon the painfull and carefull Christian as hee giues his earthly blessing to the diligent hand and not to the slothfull Notwithstanding all this God is not mooued by any thing that wee doe to call and iustifie vs but it is onely out of his owne good pleasure and mercy and therefore none haue cause to glory or reioyce saue onely in this that they knowe him to bee their mercifull Father 〈◊〉 9. 2. and that themselues when they haue done all they can are vnworthy of any thing Luke 17. 10. Tim. What is it to seeke righteousnes by faith Silas To study and desire to become righteous by beleeuing in Christ. Tim. What is our doctrine from hence Silas That the onely way to finde righteousnesse is to seeke it by faith the reasons be first the commandement of God Secondly his promise The iust shall liue by faith Rom. 1 17. Thirdly because the perfect righteousnesse of the law is not to bee found out of Christ and hee is not otherwise to be had then by faith by which he dwels in our hearts Ephe. 3 17. Fourthly no man can liue and doe so righteously but that hee must neede remission of sinnes because there still will bee some thing vnperfect and all Scriptures teach that forgiuenesse of sin is not to bee had but by faith Acts 10 43. Therefore faith onely is that which iustifies the elect sinners before God as charity doth sit before men Tim. What vse of this point Silaas It reproues such as dislike the doctrine of righteousnesse by Faith onely directly or indirectly saying it is too much taught that the reaching of it doth much hurt these be ignorant speeches Secondly it teacheth vs the high and ready way how to seeke righteousnesse namely by beleeuing that wee are vnrighteous in our selues and no righteousnesse to be found but in Christ and in comparison of him to iudge all our workes to be dung Phil. 3 8. That therefore euery Christians dutie is as he desi es to be righteous and to be saued that he get this precious gift of faith without the which no Iustification nor life can be had Tim. What is meant by the workes of the Law Sil. The merit and desert of workes as in all places where workes are set against Faith or Grace or Christ there they signify merit and not barely the dooing of a good worke as a fruite of faith Tim. What is our Doctrine from hence Silas That our owne workes do not merit righteousnesse and eternal life This is true as well of those works which are done of grace as those which are done of naturall strength For of all workes the Apostle affirmes that hee that seekes righteousnesse by them can neuer
strectes or blockes in the high way and thus will God try our stability Tim. But what else is to be learned from hence Silas That the force of incredulity is such as can alter the nature of things and make Christ the worde sacraments Ministers creatures and benefits yea God himselfe who all be good to become occasions of the greatest euill As nothing is so euill but Gods infinite goodnesse and wisedome can draw good out of it as out of mans fall and Iudas treason and the Iewes abiection So nothing is so good but mans sin can make it pernitious and hurtfull to him euen Christ to bee a stumbling stone Tim. What learne we by this that God laide this stone Silas That nothing falleth out in the world or in the Church but by the decree and appointment of God Tim. What doth this teach vs that this stone is laide in Syon in the visible Church Silas That more miserable is the case of vnbeleeuing Christians then of other Infidels because by falling on Christ they deserue to haue him fall vpon them with more waight of vengeance they which heare the doctrine of Christ and receiue it not haue the greater sinne Iohn 9 41. Iames 3 2. Woe Corazin c. and it shall be easier for Sodome then for Caparnaum Tim. But was this Gods purpose to make men stumble by laying this stone in their way Silas God indeed had set Christ to be the rising and fall of many Luke 2 34. A stone precious to such as beleeue but a rocke of offence to disobedient ones 1. Pet. 2 6. But this is to bee imputed to the wickednesse of men who turne to their destruction that which might haue been to their wealth howbeit this is certaine that howsoeuer God delight not in the stumbling and vnbeleefe of reprobates as their contumacy is a sinne yet as it is a punishment of former sinnes and a meane to manifest his iustice he hath willed and determined it Tim. What more is to be learned from verse 33 Silas That vnbeleeuers are in a most miserable 〈◊〉 because they refuse Christ out of whom nothing is to be lookt for but confusion and death eternall Secondly that most happye are such as haue founde mercy to beleeue because they shall enioy the thing in which they doe beleeue and therefore shall not be put to confusion Whereas such as through vnbeleefe make hast to be iustified by their owne merites shall misse of true righteousnesse whereof will follow extreame confusion Men which run headlongly without looking what is in their way doe stumble and take harme yea sometime to their vndooing So it fareth with all vnbeleeuing persons which hasten vnto saluation by their owne running and working not thinking of Christ to become righteous through faith in him they doe misse of that they shotte and aymed at and meete with extreame confusion Finally once for all I note it that in the disputation of righteousnesse by works or by faith heere in the end of this Chapter and in the beginning of the next as in ver 3. and in the 3 4 5. Chapters of this Epistle it is at any hand to be taken heed of that wee vnderstand no other faith but that which worketh by charity Gal. 5. which purifieth the heart Acts 15 9. which hath vertue and godlinesse ioyned with it 2. Pet. 1 6 7. which hath repentance for a necessary companion and fruite Acts 20. 21. which is shewed by works Iames 2 18. For though wee teach that onely faith iustifieth yet this iustifying saith is not alone but as a Queene is attended with a traine of Christian graces As I obserue this in behalfe of the Papists which falsly charge vs to set foorth to the people in our bookes and Sermons a bare barren idle and dead faith so in regard of certaine other Heriticks Seruetus executed at Geneua and Sorinus and Harminius Bertius who of late troubled the Churches in Holland Zeland I further note that wee eschue as a Shelfe or Rocke their dangerous if not blasphemous conceite that faith properly taken or the act and worke of beleeuing doth iustifie vs and is accounted to the beleeuer for perfect righteousnesse with God as if in his owne person he had done the law fully which erronious conceite crosseth the exposition of all Christian Churches and Diuines expounding this proposition we are iustified by faith figuratiuely Faith by a Metonimie or Metalepsis put for the obiect Christ applied by faith and all those plaine Scriptures which say the obedience of one man made vs righteous Rom. 5 19. and Christ is made to vs of God righteousnesse 1. Cor. 1 30. and wee are made the righteousnesse of God in him not in vs in our faith 2. Cor. 5 21. and Christ the end of Law not faith for righteousnesse Rom. 10 4. And fighteth also with such texts as make equipollent these propositions a man is iustified by faith and a man is iustified by the blood of Christ by the redemption of Christ Rom. 3 23 24 25. Lastly it is repugnant to all sound reason for faith or to beleeue it is a worke and all works vniuersally both of Law and Gospell bee excluded from iustification as works also it is but one part of legall iustice to beleeue God ergo not our whole iustice yea it is vnperfect contaminated with ignorance doubting c. How then can it absolue vs before the most iuste Iudge CHAP. X. DIAL I. Verse 1 2 3. Brethren my hearts desire and prayer to God for Israell is that they might be saued For I beare them record that they haue the zeale of God but not according to knowledge for they being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse haue not submitted themselues to the righteousnesse of God Timotheus WHat is the purpose of this present Chapter Silas To proue his distinction of a double righteousnesse first by the law and secondly by faith mentioned in the former Chapter verse 30 31. and in verse 3 4 5. Secondly he intendeth to proue that the righteousnesse of the law doth no whit auaile the Iewes before God but that it is the righteousnesse of faith that doth stead vs vnto eternall life verse 6 7 8. c. Thirdly to shew that this righteousnesse was to be preached and offered no lesse to the Gentile then to the Iew by the Apostolicall Ministry which God appointed to be the onely outward instrument of this righteousnesse verse 11 12 13 14 15. c. Lastly to set foorth the entertainement which this righteousnesse of faith found in the worlde The Gentiles through free and effectuall vocation of God receiuing it The Iewes through vnbeleefe and obstinacy refusing it and therefore being iustly refused and reiected of God verse 18 19. c. Into these soure things as into parts may this present Chapter be distinguished Tim. How doth the Apostle prepare himselfe an entrance and a way to the handling
vs that that to our good intentions wee ioyne good ends and to our good endes good meanes that all may bee good not making our owne or other mens opinions and affections the rule of our meaninges except they agree with the rule of the Scriptures euen with Gods minde contained therein without the certaine cleare knowledge whereof thorough the enlightning of the holy Ghost euen out praiers our preaching our thankesgiuing and receiuing the holy mysteries or other duties of religion and Righteousnesse with whatsoeuer good meaning wee seeke to do them they are turned into sinne beeing I say not done by knowledge and obedience of the will of GOD therein Rom. 14 23. 1 Tim. 4 3. DIAL III. Verse 3. For they being ignorant of the Righteousnesse of God and going about to establish their owne Righteousnesse haue not submitted themselues vnto the Righteousnesse of GOD. Tim. WHat is perfourmed by the Apostle in this verse Silas These two thinges First the faults of the Iewes zeale are heere more distinctly and plainly laid downe as first their ignorance of the righteousnesse of God Secondly from thence did spring pride out of opinion of their owne righteousnes Thirdly their pride engendred contempt of the grace righteousnesse of Christ. The second thing is the 2. maine part of this Chapter to wit the distinction of righteousnesse into two parts the righteousnesse of God and our owne righteousnesse Tim. What is meant heere by ignorance Silas Not barely the want of knowledge but the not knowing of such things as the Iewes being Gods people were bound to know For the righteousnesse of GOD was reuealed in Scripture hauing witnesse from the Lawe and Prophets and taught in the Assemblies and a thing verie needefull to bee knowne as that wherein mans felicitie doth consist for Righteousnesse and blessednesse are alwayes ioyned and annexed together vnseparably Psal. 32 1. Hab. 2 4. The lust shall liue by Faith Tim. What signifies the righteousnesse of God Silas The righteousnesse of God is threefold first his vniuersall iustice which requireth in Angels and men perfect purity outward and inward in all poyntes according to the exact 〈◊〉 of the law Secondly particular correctiue iustice whereby hee eternally reuengeth and punisheth sin sinners without pardon in Christ Rom. 3. 5. Thirdly that which Scripture calles the righteousnesse of Christ and offaith Romaines 3. 22. and 10. 6. In all these three sorts of righteousnesse the Iewes were ignorant although the third bee heere meant principally which is called the righteousnes of God because it is giuen appoin ted and approued of God Tim. What are we to gather for our instruction from the first words being thus expounded Silas That it is a sinne to bee ignorant of God or his righteousnesse The reason is because wee haue a commandement from God to seek the knowledge of him and that which pleaseth him Exodus 20. 3. 1. Chro. 28. 8. Destruction is threatned to the ignorance of the Gospell Tim. But is there no difference in this sin of ignorance are all ignorant persons alike sinners Silas No not so their ignorance is the lesse sinnefull which want meanes of knowledge as the Turkes and the Pagans but these Iewes here spoken off had Moses and the Prophets therefore their ignorance was the greater sinne Tim. What vse hereof Silas It shewes them to be deceiued which thinke to bee excused before God by their ignorance of his will whereas none no not simple ignorance can excuse any for he must be beaten who knoweth not his masters wil much lesse affected and wilfull ignorance Secondly it exhorts all Christians as they will auoyde the guilt of sin and condemnation to labour for the knowledge of God and his righteousnesse for herein stands eternall life to knowe God and Christ Iesus Iohn 17 3. and Christians should account all things as dung in respect of the precious knowledge of Iesus Christ. Phil. 3. 8. Tim. What other thing collect we from these words Silas That where there is the ignorance of God and his righteousnesse there can be no true zeale for God for in all right zeale the thing which is earnestly loued must be distinctly knowne of him that loues it Tim. What profit is to be made of this poynt Silas It proueth the zeale of supersticious Papists and blind Protestants to be vicious and dissembled for whatsoeuer earnestnesse they shew as they can be very holy and earnest about things pleasing to God and belonging to his glory as they thinke yet all that is nothing lesse then true zeale so long as they are ignorant of GOD and his word also it shewes the cause why nien lacke good zeale to wit ignorance it is the mother of an erronious zeale Tim. What doth accompany this their ignorance Silas Arrogancy and haughtinesse of minde in that they sought to establish their owne righteousnes Tim. What is meant by their owne righteousnes Silas The righteousnes of the lawe or of workes inherent in themselues and consisting in their own labours and working either before grace by strength of nature or after grace by the Spirite whereby they thought to merite Gods fauour and eternall life as the Pharisie Luke 18. Tim. What are we to learne from hence that Pride accompanieth ignorance Silas First the falsehood of that Popish principle that ignorance is the mother of deuotion whereas indeede it is the Parent of errour and presumption Secondly we see what a dangerous matter it is to be ignorant of God and Christ for such doe not take themselues to be in that sinfull and damnable estate and to haue neede of Christ his sufferings and obedience but that by their owne workes and seruing of God they shall bee saued well enough as these Iewes thought which is a pride most execrable The nature whereof is to make a man to seeke for all felicity in himselfe and not to bee beholden to any other for any thing rather chuse to perish then to receiue the righteousnes of Christ as beggers doe almes Tim. What is meant here by establishing Silas To erect set vp and make to stand whereby is implyed that mans owne righteousnesse is very weak like a dead corps or one that lyeth bed-rid or a baby made of clouts For as in vaine we goe about to set vp these or to make them to stand so mans own righteousnes by works is vnable to stand before the exact iudgement seat of God Psal. 130. 3. 4. Dan. 9. The reason is because the woorkes which men doe before grace are sinfull and offend God seeing they be not done out of saith Rom. 14. Secondly the works which follow faith are imperfect and therefore cannot please God and merit his fauour And lastly euen our best workes are but the fruites and effects of our iustification and therefore can be no meritorious causes of it Tim. Whereunto must this knowledge serue vs Sil. That we beware
sinnes done against the law shall not be accounted and the righteousnesse which Christ hath done shall bee imputed vnto them as their owne to bee full and true blessednesse Whosoeuer hath found mercy to beleeue in Christ hee is freed from the malediction of the law his sinnes cannot hurt Moses cannot condemne him nay he is Lord ouer the law sinne hell and death beeing through Christs righteousnesse heire of life DIAL V. Verse 5 For Moses thus describeth the righteousnesse which is of the law that the man which doth these things shall liue thereby Tim. FRom what booke of Moses is this testimony fetched and what is the summe of it Silas The testimony is fetched out of Leuiticus 18. verse 5. The summe where of is thus much that whosoeuer perfectly keepeth the whole law shall haue that righteousnesse vnto which as a due debt belongeth eternall life So as heere in these wordes is a compact betweene God and man God promiseth eternall life so as men do his starutes perfectly this is the couenant of workes made with Angels and men in their creation and repeated in Scripture to force vs to Christ. Tim. To what purpose is this testimony cited Silas First to prooue that there is a righteousnesse of workes as well as of faith Secondly to proue that it is impossible for any meere man to haue this righteousnesse of workes because the condition vppon which the righteousnesse of the law doeth depend is not possible to bee fulfilled which is this to doe the whole lawe in euery poynt it being a thing which farre surpasseth the infirmity of mans nature and therefore we may not seeke either righteousnesse or eternall life by the works of the law but by faith in Christ Iesus Tim. Now come to the wordes and tell vs what is meant by describeth Silas Thus much to set foorth a thing in so plaine and cleere manner as that it may be well perceiued and vnderstood as a thing painted in liuely colours to be seene Tim. What is meant by the righteousnes of the law Silas That 〈◊〉 ousnesse which the lawe morall teacheth and describeth which elsewhere is called our owne righteousnes or the righteousnesse of woorkes because it sticketh in our selues and standeth in working after the law and not in beleeuing the Gospell Tim. What lesson are we to learne from the first part of this verse being thus explained Sil. That all such texts of Scripture as do teach workes and promise life vnto them they belong vnto Moses and are part of Moses law though they be written in the newe Testament as namely those words of Christ to the young man Math. 19. 17. If thou wili enter into life keepe the commandements also Rom. 2. 6. 7. and 13. For the Gospell requireth workes as truites of faith not as merites of righteousnes and life Tim. What vse is to be made of this poynt Silas It helpeth vs to distinguish betweene the sentences of the law and of the Gospell for the Gospell doth often promise life eternall and saluation to repentance and good works but not as they are performance of the law but as the tokens and fruites of a liuely faith whereby the promise of eternall life is apprehended Tim. Now go forwards and shew vs what is meant by doing he that doth Silas To doe signifies to keepe and performe exactly and most perfectly without any the least faylings at any time for here the sentence is legall but when the sentence is Euangelicall then to doe signifies no more but to desire to take care and to endeuour to doe what wee may and what lies in vs as Iohn 13. 17. If ye knowe these things happy are ye if ye do them Tim. What is meant in our text by these things Silas The statutes and lawes of God as appeareth by the 5. verse of the 5. chap. of Leuit. Tim. Of what life doth this text speake Silas Not of a temporall life only as some vnderstand it but of eternall life also which appeareth by comparing this place with Mat. 19. 17. For as the law threatneth death eternall to euery transgressour so it propoundeth life both temporall and eternall to the perfect keeping of it vnto which is required these three things First that all the statutes of the law of God be kept the little as well as the great Secondly that they be kept with the whole heart the whole minde and the whole strength Thirdly that they be kept all our whole life long vntil the last gasp and yeelding vp of the Ghost Deut. 27. 26. Math. 22. 37. Gal. 3. 10. Tim. Tell vs nowe what instructions wee are to learne from the latter part of this verse Silas First that the righteousnesse of the law is a performance of perfect obedience Secondly that this perfect obediēce cannot be obtained of any man in this life Thirdly that no man must looke to haue eternall life by his workes of the Law for it is written hee that doth them shall liue thereby but none doth them therfore none shall liue by them And note this that righteousnesse and life are denied to come by the law in respect of vs who doe it not Tim. But how may it be proued that there is none that doth the workes of the law perfectly Silas Vnregenerate men cannot doe them for they are euill from their youth vp Gen. 6 5. and 8 20. neither regenerate men can fully doe them for in many things we sinne all lames 3 2. 1. Iohn 1 8. Tim. If Gods law be not possible to be kept then it should seeme that the promise of life made vnto it is ridiculous and idle Silas Nay not so for it was once possible to obey perfectly in our creation Secondly the keeping of the law is possible to Christ though it bee not to vs who yet haue title to eternall life by Christs fulfilling of it Thirdly the elect by grace in this life are made able in some measure ro keepe it and shall be able to doe it perfectly in the life to come when they shall loue God and their neighbour with all their heart Tim. What vse is to bee made of these doctrines concerning our great vnablenesse to haue righteousnesse by the Law Silas First it confuteth such as looke for eternall life by the workes of the Law which indeede can minister nothing but death to vs sithence wee cannot keepe it For as it promiseth life to the dooers so it threatneth death to him that failes but in one point and what man liuing is he that sinneth not Secondly it serueth to humble vs in as much as by our owne fault we are made vnable to doe the works of the law in that perfection that it requireth for that it cannot giue vs righteousnesse and life it must bee imputed to a weakenesse in our selues and not to an insufficiency in the lawe Rom. 8 3. Thirdly it sendeth all men
reprobate because howsoeuer no man in Gods eternall counsell is refused for sinne yet God in time doth not destroy men but by reason of their ignorance vnbeleefe and sinne so as man beareth in his own bosom the roote of his own ruine he may blame nothing but his owne vnbeleeuing heart reiecting Gods promises most wickedly Secondly wee learne that vnbeleefe is a sin most odious vnto God and dangerous vnto men in whom it raigneth For as it cast Adam out of Paradice and kept Moses from entring into the promised Land So it depriued the Iewes of the couenant and promises of saluation The reason why God doth so detest it is first because it robbeth him of his glory quite taking from him the praise of his truth power and mercy which in effect is to make no God at all but an Idoll Secondly vnbeleefe doth reproach God and maketh him a lyar which is to make him not a God but a Diuell who is the father of lyes 1. Iohn 5. 10. Thirdly because as faith is the mother of all good workes so infidelity is the mother of all euill for from thence it is that we runne into all euill because we doe not beleeue the word of God whereas other sins spoile God of his authority the vnbeleefe strips him of his efsence and very being Lastly vnbeleefe is such a sinne as doth violate deface the whole doctrine of the Gospell whereas other sins are committed but against some one part or parcell of the word of God Tim. What profite are Christians to receiue from the knowledge and meditation of this doctrine Silas It serues to informe vs in what miserable case the members of the Church of Rome liue aud dye in in so much as they do flye to the merite of their owne works for life and saluation before God reiecting the grace of Christ by vnbeleefe euen as these Iewes did Secondly it serueth to exhort vs Christians that we neuer seeke otherwise to be iustified and saued then by the faith of Iesus Christ. For if the Iewes fell from the couenant of God and lost all their dignity temporall and eternall because they set vp their owne righteousnes by workes and would not seeke to be iustified by beleeuing in Iesus Christ how may we looke to keepe our dignity degree and standing if we shall refuse Christ through infidelity and trust in our owne merites Lastly it warneth vs aboue all other sinnes to striue against an vnbeleeuing heart for whatsoeuer sinnes wee haue yet they destroy vs not so we haue faith to beleeue the remission of them and wicked men are damned not so much for committing sinne as for vnbeliefe because they refuse mercy and pardon offered Not but that the least sin hath in it the merite of eternall death Rom. 6. verse last much more the greatest But as the smallest sin shall bee imputed to him which is an vnbeleeuer so not the foulest shall bee laid to his charge which truely repenteth and beleeueth in Christ as wee learne from Marke 16. 16. Iohn 3. 16. 18. 35. Acts 10 43. DIAL XVII Verses 20 21. And thou standest by faith bee not high minded but feare for if God spared not the naturall branches c. Tim. OF what kinde be these wordes Sil. They be extraordinary stirring vp the beleeuing Romanes vnto Christian humility and godly feare and they bee dehortatory dehorting them from pride arogancy and security Tim. What be the parts of these words Silas Two first a proposition be not high minded set foorth by the contrary humble reuerence of God or reuerent humility Secondly the rendring of reasons to confirme the duty propounded These be two the one is taken from their present good condition to wit their free insition or grafting into Christ by faith thoustandest by faith The second is drawn from their future danger if they should grow proud and carnally secure then they also should bee broken off as the Iewes are This reason should be thus amplified by an argument a minori for it is lesse likely that God would cast away and cut off the naturall branches and true Oliue the Iewes his first and peculiar people then the wilde braunches the Gentiles which were afterwards planted in Therefore if hee haue done that hee will also doe this except they feare the offence of God and bee humbled by the due sight of their vnworthines The summe and scope then of this Scripture is to perswade the beleeuing Gentiles in regard of Gods free and great mercies also in respect of very great perrill that they bee not puffed vp with Gods benefits and so waxe proud and carelesse but rather be carefull labouring day and night in godly feare to preserue their faith and to keepe themselues in that gracious estate wherein they are settled by the faith of Christ. Tim. Come to the wordes and tell vs what is meant by thou Silas The whole body and congregation of the Gentiles of what countrey soeuer and namely the Christian Romanes which had receiued the religion of Christ which are here spokē vnto as if they were but one man that euery person might thinke himselfe spoken vnto and so apply it Tim. What signifies standing Sil. Sometimes the certainty of faith and grace Rom. 5 2. sometimes constancy 1. Corint 15 1. and 16 13. but here it signifies the state and condition of a Christian or of a member of a Christian Church standing is the same with grafting verse 19. Tim. What signifies faith Sil. Either the profession of faith in the mouth if wee referre this vnto such as be hypocrites which are known to God onely or the guift of true and liuely faith in the heart freely apprehending Gods grace in Christ if wee referre it to true beleeuers The summary meaning is thus much that our condition and estate as we are Christians and members of Gods Church doth consist wholly and onely by the mercies of God embraced by fayth in Christ either seemingly as by counterfet Christians or truely and indeed as by right Christians which are so indeed as they be named Tim. What is the doctrine out of these first words Silas That the state and very being of a Christian dependeth on faith For as before Paul layed downe infidelity to be the true and proper cause of the breaking off destruction of the Iewes so now he signifieth faith to bee the very cause of ingrafting the Gentiles into Christ. Faith is it then that makes vs to bee Christians and members of Gods Church Galat. 3 26. Wee are made the 〈◊〉 of God by faith in Christ and againe We are made righteous by faith And herein is a maine difference betweene faith and all other graces and works of the Spirit as hope loue repentance c. that those doe not make vs but declare vs to be the children of God as it is sayed of loue that thereby wee are knowne to be Christs Disciples Iohn 13 35. 1. Iohn 3 23. but by faith we are
vision touching the restoring by certaine degrees vnto life strength beauty and proportion the dry bones which he saw scattered in the fielde which howsoeuer some by allusion doe apply to the resurrectiō of the dead at the general iudgment yet it is plaine by the text to be meant of Israelites being in respect of spirituall life and grace like drye bones and dead bodyes vnable throrough vnbeleefe to stirre toward God but through the great and rich goodnesse of God to be raised againe by the Gospell and made aliue to God through Christ not all at once but by some degrees whereof their comming out of their desperate captiuity of Babylon might bee a type and figure For it is Gods manner in types of temporall deliuerances to teach spirituall and heauenly things concerning eternall redemption by Christ. Beside these things the counsell of the most wise and almighty God in the wonderfull preseruation of the Iewes ought diligently to be considered waighed of the godly wheras sundry very ancient people and famous as Persians Chaldeans Assirians Troians Vandales Lombards Gothes Saxons Picts Hunnes c. are eyther quite extinct and destroyed or else being seuered and scattered haue not so held their owne as to keepe still their owne ordinances and to be able to shew their originall and historye in sure record and preserue themselues for their ciuill life and religion vnmixed with other people whither they came yet behold a strange thing and markeable the Iewes onely notwithstanding their great and long dispersions and manifold calamities desolations and death in sundry countries where they haue beene butchered like sheepe as in England heere at London and Yorke by hundreds and thousands and elsewhere in other Countries knocked downe by heapes and others cruelly spoyled do for all this not onely remaine in very innumerous multitudes chiefely in Asia and Aphrica as M. Beza and M. Grineus vpon certaine knowledge do report but do keepe their Tribes distinct and vnconfounded and their religion all without commixtion as much as they may reading and searching the Scriptures but with very corrupt construction yet with this fruite and commodity that both their pedigree and descent from Abraham and the Patriarkes may appeare eke by their witnesse of our bookes out of which we deriue our holy Christian faith may be iustified and cleared from suspition of imposture and fraude which the heathenish Philosophers and other prophane Atheist-like persons cannot now charge vs with seeing that people still remaines as preseruers of those oracles of God which bee the fountaines of our religion Of all which what other thing are we to deeme and iudge but that they are reserued thus miraculously of God against the time of their conuersion and saluation to come heereafter in Gods determinate season Of this iudgement and opinion finally are many both moderne writers M. Caluine Beza Peter Martyr Iunius Piscator Pareus and our learned industrious countryman M. Doctor Willet who hath written an whole tract of this argument and diuers of the ancient Fathers and Schoolemen as namely Hilary and Chrysostome and Thomas Aquinas whose words are these Vniuersi Iudaei c. all the Iewes shall come to the Faith not particularlie some but vniuersally all as many beleeued in the beginning when the Gospell first was published so verie many shall beleeue heereafter The Meditation whereof should warne vs 1. of courtesie and charity towardes the Iewes 2. of humility in our selues that wee despise not them whome God will honour 3. of sound amendment of our liues that we be no longer any occasion of their stumbling and auersion from Christianity and that with daily and most feruent supplication we doe helpe their conuersion that God may bee glorified in the free and mighty saluation of that forlorne people and the kingdome of his Sonne enlarged a deare thing vnto all which loue Christ. Tim. Yee haue now finished this generall instruction Tell mee what particular Lessons ye haue to commend out of these two Verses Silas Both what be the benefites of Gods Couenant of grace and in what order Christ himselfe the deliuerer or Redeemer whom except we receiue and embrace being made one with him by Faith wee can haue no part in his merits as an house cannot bee borne vp and supported by a foundation except first it bee close laide vpon it nor a member takes motion from the body if it be not knit to the body The next benefit is remission or taking away sinne both guilt and punishment by the death of Christ whereunto is annexed imputation of Christ his actiue obedience in keeping the whole Lawe for our righteousnes For it is not enough to bee freed from condemnation and curse of sin but there must bee title and interest giuen vs vnto glorification and life eternal that we may be fully blessed Christ may be to vs no halfe but an absolute redeemer Lastly repentance or turning from sin vnto holinesse which is sanctification and is an vnseparable companion of iustification a necessarie fruite of faith and a spirituall benefit of Gods free Couenant so as they doe in vaine boast of hauing Christ and remission of sinnes by him which haue not forsaken their iniquities and begun to leade a new life Obstinate sinners which still abide in their wicked lusts without amendment haue nothing to do with Christ as a deliuerer and Sauiour but as with a fierce Iudge Secondly we are taught that we haue pardon of sinne and sanctification by the vertue of Gods couenant and free promise whereupon all good benefits depend but this is effectuall onely by faith For as no Christ no reconciliation with God without the promise concerning Christ the promise is vaine to vs till we beleeue Therefore the Papists teach corruptly which say that the parties baptized are purged and sanctified by the worke done whether they doe beleeue or not Moreouer if remission of sinnes bee by free Couenant what becommeth of merite of Workes For if our Saluation stands in remission then not in perfection of Vertues if in the prerogatiue of Christ the Redeemer and of Gods free Couenant then not in the glorie of our Merites DIAL XXII Verses 28 29. As concerning the Gospell they are enemies for your sake but as touching the election they are beloued for the Fathers sake For the gifts and callings of God are without Repentance Tim. VVHat doth this Text containe Silas Two Arguments to prooue the former secret about the vniuersall restoring of the Iewes The first is taken from the dignity of the Iewes being his ancient people set forth by the efficient cause Gods election and his Couenant with the Fathers The second is from the nature of GOD who is euermore firme and vnchaungeable and will not frustrate his owne election and calling Therefore it is most certaine that one day the Iewes must bee conuerted vnto the Fayth because God cannot for euer leaue and forsake a people so deare vnto him beeing his chosen people
importeth a Letter sent from one to another to certifie their minde so is the worde vsed heere Tim. What meaneth this worde Apostle Silas Generally by it is meant any messenger as Phil. 2 25. more especially one selected of Christ to carrie the message of saluation into the whole world whereof there were twelue to whome Mathias was added in Iudas roome Tim. What be the notes of an Apostle Silas Foure first to bee immediately called by Christ Gal. 3 1. Math. 1 2. Secondly to bee sent with Commission to preach vnto all nations Thirdly to haue seene Christ in the flesh 1 Cor. 1 2. Fourthly to haue a priuiledge to be kept from error in their Doctrine Iohn 16 13. to which may be added the fift to haue the power of doing myracles Luke 9 1 2. Tim. Who was this Paule Silas A Pharisie by profession a Iew by byrth a most wicked persecuter for his practise Tim. How was he changed Silas By the mighty power of Christ who from heauen suddenly altred him and of a persecutor made him a Preacher From whence wee may learne that none dispaire though they be yet in their sinnes or being called haue greeuously falne For Paul sinned fearefully before his Calling and Peter after yet were both pardoned vpon their returning to God Tim. Why did Paul write to the Romaines Silas First because they were many of them his Countreymen according to the flesh the Iewes then dwelling at Rome in great Companies Acts. 28. Secondly because by writing to them hee gaue an instruction common to all within the Iurisdiction of the Romaines which was exceeding large the Romain Empire being then in florishing estate and as it were the Queene and Mistris of the world Tim. Why was this Epistle set before the rest of Paul his Epistles Silas Neither for that it was in time written before all other nor yet for the great dignity of the Romain nation being then Lordes almost of the whole earth nor for the excellencie of the Romain Church which consisting of Gentiles was inferiour vnto the Church of the Iewes who were the Oliue tree others being wilde Oliues nor yet for the length of this Epistle as some haue imagined but for the exceeding worth and vse of the matter handled therein For besides the maine Article of Iustification by faith defined debated and determined there be other questions and points of Christian faith of gteat moment and profit as about the fall of Man the force of Original corruption the restoration of man by Christ of the sweet and manifold fruits of Iustifying faith also of Sanctification of the Crosse and comfort to them which beare it of predestination of the vocation of Gentiles of the breaking off and graffing in againe the Iewes of Good-workes of Maiestracy of Charity of the vse of things indifferent of the diuersitie of Guifts and functions in the Church so as this Epistle was vpon good respect set before the rest as the Key to open the way to vnderstand the other and as a Catechisme or Introduction to our most holy Religion also the most exact and accurat Method of this Epistle did deserue it should bee prefixed For after the 〈◊〉 he defineth Iustification declaring what it is Rom. 1 16. and that is held most artificiall Method which beginneth with definition Also hee expresseth the seuerall causes thereof Efficient 1. Gods grace 2. Materiall Christ Iesus dead and raised to life 3. the Formall our beleefe of the Gospell 4. the Final or end remote the praise of Gods righteousnes the neerest end our saluation Moreouer hee amplifieth our free Iustification by the contrary that wee cannot bee iustified either by workes of Nature or of the Law Cha. 2 3. therefore by grace and faith after the patterne of Abraham Ch. 4. then by the principall and immediate effects of iustifying faith both inwarde peace of Conscience accesse vnto the gracious God ioy hope patience in tribulation experience sence of Gods Loue in the heart Ch. 5. and outward Holinesse of life dying to sinne and liuing vnto righteousnesse Cha. 6. by the contrarie operation of the Law which is to reueale Sinne and Wrath Cha. 7. whereas the Gospell freeth from condemnation Ch. 8. by the cause Election by the Subiect Gentiles called and Iewes to be called Ch. 11 by Testimonies Ch. 10. by Examples Dauid and Abraham Ch. 4. And as this Article of Iustification so other points are treated of in a verie perfect order a hath beene partly touched and shall more perticulerly appeare heereafter Tim. Of what kinde is this Epistle Silas It is mixt partly Didascalicall teaching instructing the minde in the truth of the Gospell partly deliberatiue or paraeniticall exhorting vnto Duties of all sortes and constancie in the faith partlie Consolatory comforting against the fear of condemnation and affliction of the Crosse partly Reprehensorie rebuking the Iewes for their infidelitie and contumacie against God and the Gentiles for their immodestie security and pride and both for their debate and carnall aemulation partly Gratulatorie giuing thankes for their obedience to the Gospell and Laudatorie praising their zeale and Petitoric praying for Grace to them and to himselfe Tim. Shew vs now the scope and marke whereat this Epistle aymed Sil. The scope is double the first is remote and further off being common to all the Church in all ages as the more plentiful instruction of al the Saints in the mystery of saluation and secondly the quenching of the flames of contention raised between the two people Iewes and Gentiles and to set a firme peace which is the nearest end CHAP. I. DIAL II. Tim. VVHat is the sum of this whole first Chapter and what are the chiefe Parts thereof Sil. Hauing in the beginning by an Artificiall and elaborate Exordium insinuated himselfe into the minds of the Romanes to make them attent docible and beneuolous receiuers of his Doctrine ad ver 14. toward the middle of the Chapter hee layeth foorth the maine question to wit that al people both Iews and Gentiles are no otherwise to be iustified and saued then by the Gospell being beleeued on which touching the Gentiles he doth demōstratiuely proue from verse 18. to the end of the Chapter the reason is because being transgressors by manisold and gricuous sinnes both against God thorow impiety and men thorow vnrighteousnesse monstrous and vnnaturall they were worthy of aeternall damnation so farre off was it that their woorkes could Iustify and giue them life eternall For the maine points of this Chapter they be foure 1. A salutation to verse 8. 2. The exodium or Praeface making way and entrance to the matter to verse 17. 3. The principall Thesis or proposition touching righteousnesse before God by the fayth of Christ verse 17. 4. The confirmation or proofe from verse 18. to the conclusion of the Chapter this is the effect of the argument brought for probation Gentiles Iewes are to be iustified either by Faith or by Works
and man Iam. 3. 9. Thirdly it is recompensed with the like Psalm 109. 17. He loueth cursing therefore it is come to him Tim. What is the next effect of our corruption Sil. Cruelty feete swift to shed bloud that is to compasse and commit slaughter all men are such by nature except grace do either restraine or correct and cure our malicious nature this testimony is out of Esay that by the mouth of two witnesses euery word may be ratified Feet signifieth affections with readinesse and shedding signifieth cruelty with greedines powring it out Tim. What is the fruit of their cruelty Sil. Destruction and calamity actiuely towards others whom they destroy and also towards themselues passiuely at the last as in Cain Pharaoh Iewes Iudus who were giuen to cruelty they were rewarded accordingly bloud did draw on bloud Tim. What is meant by the way of peace Sil. A peaceable and quiet trade of life which these did not follow but were of a turbulent nature and whereas hee sayeth they know not the way of peace hee meaneth that they doe not approue it nor practise it Like phrase in Psal. 1. 6. 7 knowing put for allowing Tim. What reasons may encourage vs to liue peaceably Sil. First the commandement 〈◊〉 God Rom 12. 18. Secondly the sweet and manifold profit of peace Psal. 133. Thirdly the sowre fruites of contention Fourthly the example of godly men as Abraham Moyses Ioseph Lastly for that God is a God of peace heauen a place of peace and the Gospell a worde of peace and Christ a mediatour and Prince of peace Tim. Towards whome is peace to be kept Sil. Towards our selues and others with kinsfolks and neighbouis with friendes and with enemies faithfull and infidell Rom. 12. 18. Tim. What is this that hee sayth the feare of God is not before their ere 's Sil. That men doe not thinke themselues to be in Gods presence Secondly that they are not drawne from euill by this consideration Thirdly that they are not moued to do good vppon desire to please GOD. Fourthly when they speake vnto God and doe heare him speake vnto them they do it not with due reuerence and awe Tim. Why doth he shut vp all with this sentence Sil. Because the lacke of this is the fountain from which all other euils doe flowe where Gods feare which is the bridle and curb to sin is absent all vices will there bee present and abound Tim. What things may stirre vp the heart to feare God Sil. His infinite iustice and power Secondly his maruelous prouidence and rule ouer all thinges Thirdly his incomprehensible mercies towardes his children Fourthly his iudgements vpon the wicked and sharpe chastisements vppon the godly Fiftly examples of such as fearing him haue been blessed and protected Sixtly the great and precious promises made to such as feare GOD as that they shal be happy be preserued blessed in their goods name 〈◊〉 soules and bodie temporally and eternally see Psal. 112. 128. DIAL IX Verse 19. Now we know that whatsoeuer the Law saith it saith to them that are vnder the Law that euery mouth may bee stopped all the world subiect to the iudgement of God Tim. VVHat is the drift of this Text Silas It is an answere to the secret obiection of the Iewes which were ready to alledge that the aforenamed Scriptures did not belong vnto them but vnto some other Vnto which the Apostle doth answer that the Law and Doctrine thereof being giuen properly to the Iewes whatsoeuer was written in the Law must needs concerne them at least principally Tim. How proued he that the things in the Law did belong to the Iewes Sil. By these three Arguments First from the reference which the Law hath to them to wit the Iewes to whom it was giuen Secondly from the end that euery mouth should be stopped Thirdly from the testimony of the Conscience whereas he saith Wee know as who should say there is none of vs ignorant of this Tim. What doe we learne from hence Silas That besides the light of the word GOD hath set vp a light in euery mans Conscience which maketh him see and know what is true and fit to be done and what is otherwise Tim. How is the word Law taken heere Silas Not strictly for the ten Commandements as Mat. 22 36. nor yet for the doctrine of saluation as Ps. 19 7. but for the whole Scripture of the old Testament as appeareth by the fore-named sentences cited out of the Psalmes and Prophets Tim. What do we learne by this Sil. That euery sentence of Scripture hath the force and authority of a Law to prescribe enioyne command and therefore with reuerence and submission to be receiued and obeyed Tim. What is it to be vnder the Law in this place Sil. To haue the Law appointed for our vse and instruction else-where it signifieth to be vnder the condemnation and rigour of the Law heere it signifieth to be vnder it as a Schoole-maister and teacher to direct and informe vs touching the will of God and our owne estate Tim. What doth this teach Silas That it is a speciall and peculiar mercie to haue the word of God allotted vnto vs for our direction and comfort therefore to neglect or despise it is more then vnthankfulnesse euen iniquity Tim. But to what end doth the Scripture condemne euerie man of sinne Silas That euery mouth may bee stopped and all the world subiect to the Iudgement of God Tim. What is meant by hauing euery mouth stopped Sil. It is a borrowed speech taken from such as haue something put in their mouth as a gagge to hinder their speech by which the Apostle meaneth that those Testimonies of Scripture which beare witnesse of our sinnes they declare vs voide of all defence so as wee haue nothing to say for our selues why we should not perish but onely the plea of pardon and mercie Psal. 51 1 2 3. Tim. Whom doth this reproue Sil. First the blinde Gospellers which plead for themselues their seruice of God their own good doings thinking to merit thereby Gods kingdome Secondly the blinde Papists which plead for themselues the merit of workes both deuised by themselues and condemned by God Lastly all men which rest in themselues for saluation Tim. What is meant by the world Sil. The people and inhabitants of the worlde the place containing put for the persons contained by a Metonymie Tim. What is it to be obnoxious or subiect to the iudgement of God Silas To be guilty and worthy of punishment before him which is the case of all men without exception of any All are by nature the Children of Gods wrath Ephes. 2 3. Tim. Whom doth this reproue Sil. Such as say the Virgine Mary was free from all sinne Secondly this doth teach vs that all haue neede of a Sauiour seeing all are thorough sinne guiltie of damnation DIALOGVE X. Verse 20. Wherefore by the workes of the Law
shall no flesh be iustified in his sight for by the Law commeth the knowledge of sin Tim. WHat is the drift of this Text Silas Hauing hitherto at large proued all to be sinners he will proue that Iustification and absolution from sinne commeth not by the workes of the Lawe which now he proueth by this reason the Law sheweth vs our sinne and conuinceth vs as guilty of sinne therefore it doth not absolue and quit vs from sin The reason is taken from the Law of contraries which cannot at once in one respect be affirmed of one thing Tim. What doth he meane by the workes of the Law Silas Not simply the workes of the Law as they are commanded of God but as they are performed of vs vnperfectly and with many slips For the Law simply considered without relation to vs could iustifie vs. Tim. What doth he meane by Law Silas Hee meaneth the Lawe both of nature and of Moyses and by workes hee meaneth not ceremoniall workes onely but the morall That the moral is chiefly meant may appeare vnto vs by these reasons First because he had cited testimonies which speake of morall vices Secondly this effect to know sinne is chiefely by the morall Law Thirdly moral workes are greatest cause of glorying Fourthly because all kinde of working is set against beleeuing as contraries and repugnant the one to the other in the cause of forgiuenesse of sinnes and saluation of sinners Tim. What meaneth he by No flesh Sil. No man but the Apostle saith rather no flesh then no man especially to note what men are without Christ to wit a lumpe of flesh and corruption full of weaknesse sinfull infirmity being vnapt of our selues to bring forth any thing which is good Tim. What doth Iustifie import signifie Silas To pardon sinne to absolue and acquit sinners and to approoue one for righteous and not either to declare iust so works iustifie or to make actually iust This were perfection of inhaaerent Iustice which none hath Tim. What was learned from this Sil. That the Apostle speaketh not against the doing of workes but against the trust in them and putting merit of righteousnesse in them we ought to labour in the doing of good workes but wee cannot claime forgiuenesse of sinnes and eternall life by the worthinesse of them Tim. What is that he saith In his sight Silas This phrase is vsed heere not to note hypocrisie but the imperfection of the best workes for hee teacheth that the most perfect workes of the best men come farre short of beeing able to abide the rigour of Gods Iustice because the best workes of Gods Saintes haue both wants and staines in them and cannot therefore endure the seuere and strict iudgement of God in whose fight it is Christ alone that makes beleeuers holy and vnblameable Col. 1 22. Tim. What should this worke in vs Sil. Humility and lowly conceite of our owne best doings which God might worthily cast out and the doers of them if with a iust eie he did behold them Tim. What is meant hereby that the knowledge of sinne is said to come by the Law Sil. That the law serueth both to shew vs what is sinne and doth also argue or reproue vs of sinne and for this end is this alleadged euen to make it plaine that righteousnesse and pardon of sinne doe not come from the law For as a felon or Traytor conuicted by some statute lawe of a capitall crime it were solly and madnesse for such an one to looke to be acquitted by that law which did shew and condemne his crime to death In like manner it is spirituall phrensie to looke for absolution and life from the law of Moyses seeing it is giuen to conuict vs as guilty of death through sinne Yet such mad furious fooles our Papists be as they presume to finde righteousnesse and life where nothing but sinne and death can be found therefore doth the law reueale sinne and terrifie the Conscience and shew death and condemnation to be due vnto transgressors which is contrary to iustifying DIAL XI Verse 21. But now is the righteousnesse of God made manifest without the law hauing witnesse of the law and the Prophets Tim. VVHat is the drift of this Text Sil. To teach how Gods elect doe attaine vnto true and perfect righteousnesse before God to wit not by their workes but euen by the faith of Iesus Christ for seeing there is no other way to haue righteousnesse but either by workes or faith and by workes it cannot be had therefore by faith Tim. How many things are heere to be considered Sil. Foure First the circumstance of time Now. Secondly what is the 〈◊〉 of God Thirdly how this is manifest and how manifest without the law Fourthly what witnesse it hath from the Prophets Tim. What is meant by Now this particle of time Sil. That is at this present time wherein Paul and the other Apostles of Iesus Christ did preach the word Tim. What did we learne from this circumstance Sil. That God hath his appointed time for all his works Eccles. 3 1. which should teach patience and waiting vpon God Secōdly that the time of the gospel hath a more cleer reuelation of Gods good will to the elect then that of the law which should breed thankfulnes for so great a mercy Tim. What is heere called the righteousnesse of God Sil. Not that whereby himselfe is righteous for that is his owne essence and is not communicated to vs but that righteousnesse which is after called the righteousnesse of Christ and the righteousnesse of faith euen that righteousnesse which is by faith in Christ who is made perfect iustice to all which doe beleeue in him Tim. Why is this called the righteousnesse of God of Christ and of Faith Sil. It is called the righteousnes of God both from the cause and the effect in asmuch as it is not of vs and our workes in part or in whole nor from any man but it is the guift of God Secondly it is that onely which God in his strict iustice approueth and for which we are accepted with him also it is called the righteousnesse of Christ and of Faith because Christ in his man-hood wrought it by his obedience to death and our faith is that instrument wherby we attaine to it and receiue it that it may be our owne for our full Iustification before God vnto life eternall Tim. How did the Apostles make this manifest to the world Sil. After this sort First they preached repentance setting before mens eyes their sinnes and their iust and fearefull condemnation thereby Secondly they gathered together out of the Scripture the properties of that Christ which should heale these euils Thirdly they applied the same properties to Iesus of Nazareth Fourthly they beseech and exhort all men to beleeue in him as their onely Sauiour See Acts 2 22. and 10 36. and 13 26. Tim. What followeth in such as belieue such