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 summe 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 Tlmotheus [sic] and Silas, by Thomas Wilson, one of the six preachers in the cathedrall church of Canterbury.

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 dou∣ble righteousnesse, first by the law, and se∣condly 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 Apostoli∣call Ministry, which God appointed to be the onely out∣ward 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 distin∣guished.

Tim.

How doth the Apostle prepare himselfe an entrance

and a way to the handling of these things?

Sil.

By a prolepsis or rhetoricall in sinuation, protest∣ing his good will towards them, and preuenting of sus∣pition and hatred towards him in the Iewes.

Tim.

Was there any inst cause or necessity why the Apostle should vse any such entrance by preoccupation?

Silas.

Yea, very iust: For in the former precedent Chapter he had prooued that the promises of grace be∣longed not generally to the Iewes, beeing the most part of them reprobates; and had saide that they stumbled at the stumbling stone, verse 33. In this Chapter he takes from them all praise of righteousnesse by the workes of the law, (which were two things they much boasted of, the promises and the lawe,) also hee directly speakes of their reiection from God. Now least the Iewes should ascribe these discourses vnto Pauls hatred of their Nati∣on, and so become vnwilling to entertaine his doctrine, therefore it seemed very behoouefull hee should testifie his good will towards them, and to pacifie their mindes that they be not exasperated with such sharpe and harsh things as the Apostle wrote of.

Tim.

What lesson are wee to learne from this arte and pro∣ceeding of the Apostle?

Silas.

That the Ministers of Christ are so to speake* 1.1 truth, as they be carefull to doe it, out of louing affec∣tions; and the hearers ought to haue a good perswasion of their teachers good will towards them. The reasons* 1.2 heereof be: First, if all Christians must reprooue out of loue, much more the Ministers of the Gospell; because it behooueth them to excell in all graces, for example sake.

Secondly, the Spirite of the Gospell is a Spirite of loue and compassion, and the Ministers ought to be led with this Spirite.

Thirdly, reproofes will hardly or not at all profite them, when the teachers loue is suspected, and his per∣son hated. Lastly, it is a very good preparation for the

hearers to be forestalled and possessed with a good opi∣nion of the Teachers good will towards them, as Physi∣tions by sweetning bitter potions, make the patient the willinger to take it. And Rhetoritians being to speake of vnpleasant things, wila first mollifie their mindes, and win their good will by some artificiall insinuation: so ought Preachers to do much more as occasion and cause requires, by how much it imports him and his flocke, the more that his hearers thinke well of him. And if the Scorpion will first lay fast holde on them with his claw, whom he purposeth to strike with his tayle, then ought much more they to imbrace them by loue, whome they must cure by reproofe.

Tim.

What profit is to be made of this lesson?

Silas.

It teacheth that Ministers haue neede of great* 1.3 wisedome to discerne their 〈◊〉〈◊〉, and that also which they teach, that they may know what it is that is likely to giue offence, also when to vse friendly admonitions and sharpe reprehensions. Secondly, it teacheth that Ministers ought to be endowed with a spirit of singular loue, and to expresse good will euen to such as are con∣trary minded, so long as there is any hope for to winne them.

Thirdly, that they ought to haue an vpright heart, that in shewing loue and preuenting offence, they may not conceale any truth, or smoothe any vice, out of flattery and desire to please man.

Fourthly, heere is a reprchension to such as will bee Ministers, and yet altogether lacke these graces, as if a lame man would attempt to runne, and a blinde man to take vpon him to be a guide.

Lastly, heere is an admonition to all hearers, to striue in themselues against all suspition, that their teachers exhorte and reprooue out of hatred of them; as they would euer desire to take any profite by their labours. For wee are verye apte to mistrust, and Sathan by his

suggestions will drop into vs ill affections, and therfore looke to it, and put away iealousie.

Tim.

Come wee now to the Text, and tell vs what bee the parts of his prolepsis?

Silas.

These foure: First, hee protests his good will towards them. Secondly, he proues it by an argument from the effect, (to wit) his earnest prayer for their con∣uersion* 1.4 and saluation, verse, 1. Thirdly, he mentioneth the engendering cause of his loue towards them, (to wit) their zeale of God. Fourthly, he rehearseth three faults in their zeale. First, ignorance. Secondly, spirituall pride. Thirdly, obstinate contempt of the grace of Christ, verse, 3.

Tim.

In what sence doth be call them brethren?

Silas.

Because they were his kinsmen by naturall ge∣neration, see Rom. 9, 3. Thus hee calleth them, that hee might both expresse and excite good will, and prouoke readinesse to heare and beleeue him.

Tim.

What is meant by hearts desire?

Sil.

Exceeding great pronenesse and readinesse of loue,* 1.5 or more then common, euen singular good will, such as is ioyned with delight, and exceeding great pleasure in those which are loued. For the word heere vsed, is the word whereby the eternall loue of God towards the e∣lect, is notified, as Mat. 3, 17. Ephe. 1, 5. Luke, 2, 14.

Tim.

What doctrine is to be gathered from hence?

Silas.

That in all the prayers which wee make to God* 1.6 for our selues or others, the desire of the heart must goe before. The reasons heereof bee these: First, the com∣mandemenr* 1.7 of God, Prou. 23, 26. My sonne giue mee thy heart. Secondly, the nature of God, who being a Spi∣rite, will bee worshipped spiritually, with the desire of the heart, Iohn, 4, 24. Thirdly, this is the very cheefe thing in prayer, Psal. 25, 1. Marke, 11, 24. Fourthly, without this, prayer cannot be feruent and vnfained, and therefore cannot be heard. For the promise is made vn∣to feruent prayers, Iames, 5, 15. Marke, 11, 24. Lastly,

such prayers as come from hearty desires, are onely plea∣sing and acceptable to God, and they onely testifie that we haue the Spirit of God, Rom. 8, 26, 27.

Tim.

By what meanes are these desires stirred vp in the hearts of Gods Children?

Sil.

By the due and godly meditation, First of the ex∣cellency of the thinges we pray for. Secondly, of the necessity, in that we cannot be happy if wee be without them. Thirdly, of our greeuous sinnes, which deserue things quite contrary to the things we doe pray for.

Tim.

What vse of this point?

Silas.

It teacheth that the thing cheefest in prayer, is,* 1.8 that the heart be set on work in sending vp good desires towards heauen, as sparkles out of a furnace. Secondly, it sheweth the true cause why that many prayers of the godly speed not, euen for that their desires are cold and faint, and slender. Thirdly, it warneth that the prayers of the wicked are but bablings, (vaine & abhominable,) because they call on God with their lippes, the desire of their heart being farre from him, Mat. 15, 8. Lastly, the distinction of mental and vocall prayer is iustified by this place, and indeede no distinction in diuinity is currant but that which hath ground in the Scripture directly, or by good deduction.

Tim.

In that the Apostle prayeth for them, what doth this teach vs?

Silas.

That our Christian loue one towards another, doth no way more firmely manifest it selfe, then by pray∣ing one for anothers saluation. Thus Paul proues the truth and earnestnesse of his loue to the Istaelites by this duty of praying for their conuersion to Christ, that they might be saued. Which shewes it to be a speciall eui∣dence of loue: yea Paul did more demonstrate his loue in praying for the Israelites good, then when hee gree∣ued for their euill; because it is more to bee saued, then to be deliuered from paine. Also Steuen at his death witnessed his charity by his supplication vnto God for

his persecutors, Acts 7. 60. And Christ also manifested his deepe loue to his crucifiers, by praying God to forgiue them. Moreouer, Paul testified his loue to all the Chur∣ches, in the beginning of his Epistles, by thanksgiuing and prayer for their faith and loue; and it cannot be but a man must loue him hartily, for whose repentance and saluation, he heartily prayeth.

Tim.

Whereunto must the knowledge of this trueth serue vs?

Silas.

First, to reproue them for want of loue, which foreslow or forget to pray for others, or do it not for their being saued. Secondly, to consute them of errour, who thinke loue to consist onely or chiefly in good speech or almes, or other outward woorkes of mercy to the body. Thirdly, here is an admonition to euery one, to proue vn∣to himselfe, the trueth of his Christian loue, by his dili∣gentand earnest prayers for the good of others: namely, for their conuersion and saluation, which is the chiefest good. For whosoeuer he be that truely loues another, doth euer aime at the good of the party loued, and especially of that which may doe them most good; and that what can it else be, but the saluation of their soules after Pauls exam∣ple here?

Tim.

But aid this prayer preuaile with the Iewes, to get them all saued?

Silas.

No: these words set forth not the effect, and what fruite came of his prayer, but what scope and end he pro∣pounded to his prayer; which was not earthly and tempo∣rall, but eternall good things.

Tim.

But why would Paul pray for them whome he knew to be cast out from God and saluation?

Silas.

All were not so, and for the other he might pray, Rom. 11. 1. Secondly, the nation of the Iewes were not cast out for euer, but for a time; and therefore hee might pray for the saluation of such as were to be called, Rom, 11. 25. This admonisheth all Christians, what things in pray∣er they ought especially to begge for others; and that the

euent of their prayers, euen for the most exellent good, which euer endures, doeth depend vppon Gods pleasure; whereof sithence wee can take no certaine knowledge, in respect of particular persons, therefore out of Christian charity, wee are to wish well to all whome God vouchsa∣feth the name of his people; or with this limitation, (all whome God hath giuen to Christ.)* 1.9

DIAL. II.

Verse 2. For I beare them record that they haue the zeale of God, but not according vnto knowledge.

Tim.

VVHat doth this verse containe?

Silas.

Two thinges; first, the testimony of* 1.10 Paul touching the zeale of the Iewes, which engendred his loue towards them. The second is, a correction of his testimony, giuing them to witte, that their zeale was erronious and void of knowledge.

Tim.

What doe ye call zeale?

Sil.

It is a very earnest loue of something, ioyned with* 1.11 griefe for the hurt done to it; as the louing mother or wife doe grieue for the harme done to their childe or husband.

Tim.

What things are required vnto zeale simply consi∣dered?

Silas.

Three; first, a thing must bee vehemently loued, for zeale is loue encreased. Secondly, a wrong (true or supposed,) is to be offered to the thing so feruently loued. Thirdly, thereupon ariseth a great griefe conceiued, with a desire to repell the wrong. This affection of zeale in it selfe is not good or euil, but is an indifferent affection, and many times it is found in men both good and euill; for the Apostles were zealous, and so were the Pharises; Christi∣ans were zealous, and so were the Iewes too; as appea∣reth in this Text: as now some Protestants in their way be zealous, so be many Papists.

Tim.

What call ye the zeale of God?

Silas.

A great griefe of heart for some wrong done to him; his will, doctrine, worship or glory, or people; with a desire to hinder or repell the same with all our power.

Tim.

What is meant by this, that they had the zeale of God?

Silas.

That they had a burning desire in their hearts, to promote the glory of God, and weere grieued for hurt done to it (as they thought,) by Christ and his Apostles, and their doctrine.

Tim.

Whether was this their zeale sinfull, or no?

Sil.

In that they greatly affected Gods glory, & were mooued with indignation for that which was done a∣gainst it, thus farre their zeale was good, and was both loued and commended of Paul: but because it was not gouerned by faith and sound knowledge, it was blinde, ignorant, and erroneous, and therefore it was vicious: for it made of Religion, error and ignoraunce of such things as we ought to know, & so by sinne defiled their affections and actions, which in their owne nature were good.

Tim.

What knowledge is needfull to zeale, that it may bee a right zeale?

Silas.

A threefold knowledge: First, of the thing lo∣ued. Secondly, of the hurt done to it. Thirdly, of the end which we propound to our zeale.

Tim.

The zeale of the Iewes, how did it faile in the know∣ledge of these three things?

Silas.

First, they did not knowe the thing loued: for they rightly knew not Gods worship and glorie, which they thought to stand in ceremonies and outwarde ob∣seruations of the Law, and not in the faith of Christ, and obedience to the Gospell. Secondly, the wrong which they thought to be done to God by the gospel of Christ was but supposed, and no true reall wrong. For, the preaching Christ (which out of blinde zeale they perse∣cuted) did much aduance Gods glorie, and the praise of his grace, that in his beloued Sonne he would freely ac∣cept sinners. Thirdly, they also stroue for vaine-glorie and their owne praise out of selfe-loue, which they cho∣ked with pretence of Gods glorie, and so fayled in the

end of their zeale, aswell as in the obiect.

Tim.

What Doctrine are we to gather out of this verse?

Sil.

We learne first by Pauls example, to loue & allow* 1.12 of the good things which we finde euen in bad men, al∣though they be ioyned with much sin and wickednesse. For the zeale which the Iewes had to God (albeit it had no knowledge to guide it) yet seeing in it selfe it was a good thing, the Apostle commends it, and beares witnes to it. Christ also loued the good things which he saw in the couetous yong man that trusted in his riches, Marke 10, 21. also the Prophet Dauid praised many good things in Saul, 2 Sam. 1, 23. though he were a most wicked man. The Reasons heereof be, first because euery good thing,* 1.13 (so farre as is good) comes of God, Iames 1, 17. & there∣fore must bee loued and liked. Secondly, this is a good meanes to cherrish concord and friendship among men, and the contrary stirres vp strife and hatred. Thirdly, it is iustice to giue euery man his due praise, vnto whome praise belonges, and shame vnto whome shame apper∣taines.

Tim.

What profit is to be made of this point?* 1.14

Silas.

It reprooues such sowre vncharitable men, as for some fault in others, condemne whatsoeuer good they finde in them, either not being able to distinguish the worke of God and of sinne, or by malice and enuy shutting their owne eyes, that they may not giue vertue the due praise. Secondly, it warneth all men in their iudgements and speeches of others, to keepe a modera∣tion, so speaking of their vices (if cause require, as to re∣proue them for their amendment) as yet wisely and with loue, mention be made of their graces, least they be dri∣uen away from godlinesse by too much austeritie; after the example of Paul heere, and 1 Cor. 11, 2.

Tim.

What other Doctrine of this verse?

Silas.

Hence we learne, that there is a two-fold zeale, one good and another euill: the former true, being gui∣ded by knowledge; the latter dissembled, beeing igno∣rant

and erroneous.

Tim.

What bee the properties of this true and good zeale?

Silas.

First, it greatly loueth nothing but that which ought to bee loued. Secondly, it greeueth for wrong truely and indeede done to the thing it loueth. Thirdly, it neither exceedeth the bounds of calling and charitie. Fourthly, it euer affecteth and seeketh the honour of God, and not selfe-praise and vaine-glory, and opinion or applause of man. Examples of this true zeale we haue in Christ, when he whipt the buyers and sellers out of the Temple, Iohn 2, 15. and of Phineas, when hee thrust tho∣rough both the Adulterers, euen as they were in their vncleannesse, Numb. 25, 8, 11. and of Paul and Barnabas, when they rent their cloathes, Actes 14, 19. and Moy∣ses when hee broake the Tables, Exod. 32. and Paul for the Corinthians, 1 Cor. 1, 11. and for the Galathians, Gal. 4, 19.

Tim.

Is not d ssembled Zeale contrary to the former, in all these properties?

Silas.

It is, and euer faileth in all or in some of these. For, besides the Iewes named in this Text, wee haue the examples of diuers other in Scripture, as Demetrius his zeale for Diana, whom hee ought not to haue loued, Actes 19. Iehu was zealous, but fayled in the manner, 2 Kinges 10, 6. Paul a Pharisie was zealous, but hee lo∣ued that which hee should not haue loued, (that is,) his owne righteousnesse, as the Iewes did heere: and hee thoght Gods glory to be wronged by that by which in∣deede it was not wronged, but honoured rather, as the Doctrine of grace and righteousnesse by Faith, Actes 22, 15. Thus the Pharisies and manie of the Iewes, of∣fended in their zeale. Also the Apostles wishing Fire vpon a Towne in Samaria, fayled in the ende of theyr* 1.15 zeale, which was onelie to ease their impatient minde, and not out of a pure affection to Gods glorie, nor out of charity to their neighbor.

Lastly, Vzza exceeded his Vocation, when hee put his hand to the Ark, 2 Sam. 6, 6, 7. How do the Papists dote and are euen mad with loue and zeale of their Strumpet, and her trumpery?

Tim.

What vse of this distinction?

Sil.

It admonisheth all to labour for zeale, but (as they desire not to sinne and offend God in their zeale) to rule it acording to knowledge. There are three sorts of peo∣ple that do offend about zeale, and are therefore to bee reprooued: First, such as be starke cold, hauing no zeale at all for Gods worship, doctrine, and glory. What be∣comes of these things, they are no whit moued, so they may enioy their worldly pleasures and profits: such an one was Gallio, Acts 18, 17. The second sort be lukewarm and indifferent ones, neither hot nor cold, as the Laodi∣ceans, Reuel. 3, 15. and the Israelites halting between two, 1 Kings 18, 21. The third sort are they, whose zeale is blinde, voide of knowledge, and godly wisedom, being rash and intemperate in their actions, couering their owne carnall affections with the cloake and pretence of glorifying God; yea too too many bee hot in publicke reformation, and yet be vnreformed priuately & in their owne persons, being no Disciplinarians at home; but ra∣ther do much hurt to the name and Gospel of Christ, and giue great scandall to the Church of God, whilest they leap without the bounds of their vocation and all Chri∣stian duty and discretion, whereof this age and Church of ours affoords vs many lamentable examples, especial∣ly in Separists. Therefore, as it behooueth all Christians to be zealous (zeale being commanded of God, Reuel. 3, 19. it being commended as a good thing, Galat. 4, 18. and as a fruite of repentance, 2 Cor. 7, 11. and as a part of Christes Image, Iohn 2, 17.) yet let all men striue by earnest prayer, to get godly knowledge ioyned to their zeale, to go before it as a guide to conduct it, and as an eye to direct it, both in the things to be loued, and in the manner and scope of their loue.

Tim.

What is the last instruction out of this verse?

Silas.

That a good intention is not sufficient to make ones action to bee good. These Iewes in persecuting Christ his Apostles, and their Doctrine, meant wel; (for they thought that God his worship and Law, and Moses his seruant, to be wronged by the preaching of the Gos∣pel; & therefore in killing the Preachers, they should do God good seruice) yet they are blamed here by Paul for rash proceeding against knowledge. The reason heereof is, because a mans intention is neuer good, but when it is built vpon a good warrant (to wit) the word of God, and referred to a right end namely, the praise of God.

Tim.

Can you giue vs any examples of any who haue swer∣ued from this rule?

Sil.

Yea, in Vzza, in putting his hand to the Arke, 2. Sam. 6, 7. of Peters disswading Christ to go to Ierusalem, Math. 16, 22. of the Apostles calling for fire from heauen to fall vpon the Samaritanes because they would not re∣ceiue Christ, Luke 9. 54. of many Papists, striuing for hae∣resies and superstitions against the Gospel; wherein they all thinke they did well, but indeede and truth were de∣ceiued: deeply offending God when they thought to do him best seruice.

Tim.

What vse heereof?

Silas.

First, it reprooues such as thinke they may do e∣uill that good may come of it. Secondly it warnes vs not to be offended at the preposterous zeale of many which studie to beare out bad courses with good intentions & countenance their hurt to the truth, and defence of their errors, with faire shewes of burning zeale, to do seruice to God and his Church: heere of Christ fore-warned vs, Iohn 16. Lastly, it exhortes vs, that that to our good in∣tentions 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, tho∣rough the enlightning of the holy Ghost, euen out prai∣ers, our preaching, our thankesgiuing and receiuing the holy mysteries or other duties of religion and Righte∣ousnesse (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* 1.16 faults of the Iewes zeale, are heere more distinctly and plainly laid downe: as first, their ignorance of the righ∣teousnesse of God. Secondly, from thence did spring pride, out of opinion of their owne righteousnes. Third∣ly, their pride engendred contempt of the grace & righ∣teousnesse of Christ. The second thing, is the 2. maine part of this Chapter (to wit,) the distinction of righte∣ousnesse 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* 1.17 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 Assem∣blies, and a thing verie needefull to bee knowne, as that wherein mans felicitie doth consist: for Righteous∣nesse 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 per∣fect purity, outward and inward in all poyntes, according to the exact 〈◊〉〈◊〉 of the law. Secondly, particular cor∣rectiue iustice, whereby hee eternally reuengeth and pu∣nisheth 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, al∣though 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* 1.18 righteousnesse. The reason is, because wee haue a com∣mandement* 1.19 from God to seek the knowledge of him, and that which pleaseth him. Exodus 20. 3. 1. Chro. 28. 8. De∣struction* 1.20 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?* 1.21

Silas.

It shewes them to be deceiued, which thinke to bee excused before God, by their ignorance of his will;* 1.22 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 preci∣ous 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* 1.23 his righteousnesse, there can be no true zeale for God; for in all right zeale, the thing which is earnestly loued, must* 1.24 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* 1.25 blind Protestants, to be vicious and dissembled: for what∣soeuer 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?* 1.26

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 inhe∣rent in themselues, and consisting in their own labours and working, either before grace by strength of nature, or af∣ter 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 accom∣panieth ignorance?

Silas.

First, the falsehood of that Popish principle, that* 1.27 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 sin∣full 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 righteous∣nes of Christ, as beggers doe almes.

Tim.

What is meant here by [establishing?]

Silas.

To erect, set vp, and make to stand; whereby is* 1.28 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,* 1.29 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 iusti∣fication; and therefore can be no meritorious causes of it.

Tim.

Whereunto must this knowledge serue vs?

Sil.

That we beware we trust not in our owne workes, to haue righteousnes and life thereby; least through pride* 1.30 wee fall into the same condemnation as these Iewes did, whome if God spared not for their vnbeleefe, how will he spare vs?

Tim.

But what did follow the pride of the Iewes?

Sil.

A wicked contempt of the righteousnesse of God, for they would not be subiect vnto it.

Tim.

What is it, not to be subiect to the righteousnesse of God?* 1.31

Silas.

Not to receiue it being offered, but stubborn∣ly* 1.32 to refuse it, to cast it from vs as a thing superfluous.

Tim.

What doctrine ariseth from hence?

Silas.

That ignorant proud iusticiaties which trust in* 1.33 the merites of their owne workes, are rebels against God and his grace: for it is rebellion against God, to resist his will in his promises, as well as in his commandements. For as rebels will not bee subiect to their Prince, but rise vp in armes against him, partly because they are ignorant of the* 1.34

Princes power, and partly because they are highly concei∣ted of their owne strength: So Pharisaicall iusticiaries and merit-mongers, because they knowe not the perfect exact iustice of Christ, and doe too highly thinke of their owne righteousnes; thence it is that they onely entertaine not, but reiect the grace of Christ with disdainesulnesse; a most miserable condition.

Tim.

Come we now to the distinction of righteousnes, and tell vs what it is?* 1.35

Sllas.

Either Gods righteousnesse or our owne: this distinction was set down before in cha. 9. in other termes, righteousnes of law and of faith.

Tim.

What doe ye call Gods righteousnes?

Silas.

It consists in the forgiuenesse of our sinnes by Christs sufferings, and the imputation of his perfect obedi∣ence for our perfect iustice before God. Rom. 3. 4. 5. where∣as our owne stands in working and our doings.

Tim.

What further difference is there in this double righte∣ousnesse?

Silas.

They differ in respect of the subiect; for the one sticks in our selues, the other is without vs in Christs man∣hoode. Secondly, they differ in the forme, for our owne righteousnesse comes vnto vs by our owne working; but Gods comes vnto vs by free guist, and imputation of it to our faith. Thirdly in efficacy, for the one merites remissi∣on of sinnes and eternall life, the other deserues nothing saue (in strict iustice) eternall death: but is acceptable to God through Christ, by approbation, not of iustice, but by acceptation of grace.

Tim.

What is to be learned out of the comparison of this double righteousnes?

Silas.

That such as sticke to their owne righteousnesse, (trusting to their owne works) shall neuer enioy the righ∣teousnesse* 1.36 of faith, or of Christ. The reason is, because in the matter of saluation, there is a flat contrariety between grace and merite, Christ and Moses: so as by no meanes they can agree together. See Rom. 11, 6, Gal. 2. 21. & 5. 2. 4.

Tim.

What is the vse heereof?

Silas.

That all popish Iusticiaries and merite-mon∣gers,* 1.37 (which so liue & so dye) are in most wretched con∣dition; for that righteousnesse of works which they fol∣low, they loose it, because they can neuer bee able to keepe the Law: & withall by hauing confidence in their owne merites, they neuer attaine Christs righteousnesse, and so dye in their sinnes without pardon or saluation. Secondly, it exhorts all Christians for eternall life to de∣pend vpon the grace of God, and merit of his Sonne, re∣nouncing all selfe worthinesse, euen as they couet and desire to be partakers of the righteousnesse of God vnto absolution for sinne, and euerlasting saluation in heauen: for God wil saue none but such as being humbled in the sight of their owne vnworthinesse and misery, doe re∣ioyce and glory in Christ oncly, Rom. 5, 11. 1. Cor. 1. 29, 31. 1. Pet. 4.

DIAL. IIII.

Verse 4, 5. For Christ is the ende of the Law for righte∣ousnesse vnto euery one that belesueth. For Moses thus descri∣beth the &c.

Tim.

VVHat doth these two verses containe?

Silas.

Paul doth heere set vpon the third parte* 1.38 of this Chapter, (to wit) the confirmation of the two∣fold righteousnesse, which he propounded, verse 3. and to shewe that the righteousnesse of faith is that alone which is to be sought after for our iustification, and for our meriting eternall life.

Tim.

How doth the Apostle proue that we are to follow the righteousnesse of faith, rather then of workes?

Silas.

By two reasons contained in this present text:* 1.39 the first is this, That Christ is the end of the Lawe, for righteousnesse; but it is certaine that wee doe receiue Christ Iesus rather by beleeuing then by working. Ther∣fore wee must seeke to bee iustified before God by faith and not by workes. Or thus, The lawe serueth to send vs vnto Christ, therefore we are iustified by beleeuing in

Christ, who is the end of the law by fulfilling it, and not by the workes of the lawe which wee doe. The other reason is taken from the property of the lawe, which re∣quireth perfect keeping of it vnto righteousnesse & life, verse 5. but the perfect keeping of the law, is vnpossible to vs, therefore wee cannot haue righteousnesse by the workes of the law, but by faith in Christ. Or thus, 〈◊〉〈◊〉 righteousnesse is impossible to be had which promiseth life vpon an vnpossible condition; but the righteous∣nesse of the law is such; therefore it is impossible and not to be sought after by vs: but on the contrary, the righte∣ousnesse of faith being possible to bee had, therefore it is to be followed of vs, and rested in onely.

Tim.

What be the parts of the fourth verse?

Silas.

Two: First, in what sence and meaning Christ* 1.40 is the end of the law. And secondly, how and to whom.

Tim.

What is the connexion of this verse with the former?

Sil.

By a preoccupation making answere to a secret* 1.41 obiection of the Iewes, who might say and pleade that they sought for themselues no other righteousnesse thē that the law requireth, and that being the true righte∣ousnesse, therefore they could not erre in their zeale for it. Againe, they being affraide to be excluded from this true righteousnesse, if they admitted Christ, therefore did not they imbrace him. Vnto this their obiection the Apostle answeres, that indeed the Iewes did not seek true righteousnes, because they contemned Christ, who is the end of the law for righteousnesse to beleeuers; and therefore they had no cause to feare the loosing of the righteousnesse of the law by cleauing to Christ, who is the end of it. Or the connexion may be this, to render 〈◊〉〈◊〉 why the Iewes through ignorance and pride re∣fused the righteousnesse of God, because they knew not Christ, who is the end of the law for righteousnesse.

Tim.

What law is meant heere?

Sil.

By law is meant both ceremoniall and morall, but* 1.42 chiefely the morall law of the ten Commandements.

Tim.

In what sence and meaning is Christ saide to bee the end of the Law?

Silas.

This worde [End] hath foure significations in Scriptures: First, it signifieth determination or ending of a thing, as Mat. 24, 3. Secondly, it signifieth the mark whereunto any thing aimeth, as 1 Pet. 1, 9. Thirdly, it signifieth perfection or accomplishment, as Ro. 13. Loue is the end of the Lawe. Fourthly, that for whose sake or cause any thing is appointed. The word [End] in this text may well beare all these four significations: but the two last especially. For Christ hath determined the ceremo∣niall Law for signification and practise: and the Morall Law for curse and extreame rigour. Also he is the marke at which the whole Old Testament (to wit, both Law & Prophets) aymed; for they bare witnesse to Christ, Ro. 3, 21. Thirdly, Christ is that which is intended in the Law, and for which the Law is appointed. Lastly, hee is the perfection of the Law, inasmuch as he hath exactlie in euery point perfourmed it, bearing the punishment due to the breach, and yeelding due obedience.

Tim.

But declare vnto vs more particularly, in what re∣spects Christ is the perfection of the Law?

Silas.

First, in respect of his integrity and puritie of his Nature, being conceiued without sinne, Math. 1, 18. Luke 1, 35. Secondly, in respect of his life and actions, being wholly conformed to the absolute righteousnesse of the Law, 2 Cor. 5, 21. Thirdly, in respect of the punish∣ment which he suffered, to make satisfaction vnto Gods Iustice for the breach of the Law, Col. 1, 20. To which may be added, that hee hath purged the Lawe from the corrupt glosses of the Pharisics, Math. ch. 5, 6. Lastly, he reneweth it, causing his members heere to beginne, and in heauen to fulfill the obedience of it, Tit. 3, 5. 6.

Tim.

What is the summe of the first part of the 4. 〈◊〉〈◊〉?

Silas.

Thus much: whereas God gaue vs the Lawe of the ten Commandements, to be a Law of perfect righte∣ousnesse,* 1.43 and men thorough weakenesse are vnable to

keepe 〈◊〉〈◊〉, therefore Christ is now made the perfection of the Law, for that Christ hath made perfect and full that which the Law coulde not: for it could not pardon our sinnes nor giue vs power to fulfil it, but Christ hath done both these by application of his obedience, and suffe∣rings to beleeuers.

Tim.

What Doctrine ariseth from this verse thus explai∣ned?* 1.44

Silas.

First, whosoeuer desireth perfect righteousnesse and eternall life, must come to Christ, who is therefore called our righteousnesse. 1 Cor. 1, 30. 2 Cor. 5, 21. The reason heereof is, because perfect righteousnesse (such* 1.45 as is required in the Lawe, and to which eternall life is due) is to be found in the man Christ onely, and in no o∣ther humaine creature whatsoeuer: and this commeth to passe, not by any defect in the Law, which is a worde of life, and ordained to giue life, Rom 7, 14. but by our owne default, who cannot thoroughlie obey it, Rom. 8, 3.

Tim.

What profit is to be made of this Doctrine?* 1.46

Silas.

It conuicteth those of error, which will bee Iu∣stified* 1.47 any other way, either in whole or in part, saue by Christ onely: for since nothing that men do or can doe, before or after grace, can be saide to be Christ, & Christ alone is our righteousnesse; therefore, to trust in anie thing for righteousnesse, is to make that a Christ, and so to renounce him. Secondly, it teacheth, that true Chri∣stian people be the onely happie men, and onely Christi∣an religion to bee the onely true religion; because it a∣lone teacheth the Doctrine of Christ, and of righteous∣nesse by him, therefore all other professions, besides Christianity, directly leades to perdition, whatsoeuer shewes they haue. Turcisme, Papisme, Paganisme, &c. are false and deceitfull religions.

Tim.

What is the next Doctrine?

Sil.

That the chiefe office and dutie of the Lawe, is not onely to giue knowledge of our sinnes, and to bee a di∣rection

for our life and manners, but to direct vs vnto Christ, as vnto the proper end thereof, in respect where∣of the law is tearmed our Schoole-Maister to Christ, Gal. 3, 24.

Tim.

But how doth the Lawe direct and bring vs vnto Christ?

Silas.

Not directly, and ofit owne nature, for so it* 1.48 threatens vs with death for euery disobedience; & pro∣miseth eternall life no otherwise then vpon perfect obe∣dience, which wee vtterly want: but indirectly and by accident, namely by shewing out sinnes, accusing & con∣demning vs; therefore it compels vs to despaire of our getting righteousnesse and life by our owne obseruing of the Lawe, driuing vs by that meanes out of our selues to seeke vnto Christ, for the pardon of our sinnes, and to be accounted perfectly iust, by his obedience imputed vnto vs. For as a glasse by shewing vs the blots in our face warnes vs to wipe them out, and a sicknesse being knowne and felt enforceth vs to the Physition for helpe, and as hunger and wearinesse compels vs to looke out for meate and rest; so the law by opening our guiltinesse, and terri∣fying our conscience, by denouncing punishments, makes vs run to Christ for remedy, that wee may bee iustified by him laide holde on and receiued by a true and liuely faith.

Tim.

What profit of this doctrine?

Silas.

First, it argueth all such of great foolishnesse, as* 1.49 seeke to be iustified by the workes of the law; for that is in∣stead of a Schoole-Maister, to make it a father and a redee∣mer* 1.50 vnto vs. Secondly, it doth admonish vs how we may become profitable hearers of the law, (to wit) by learning from the law, being rightly expounded, not our sinnes a∣lone and the iudgements due vnto them, but by conside∣ring Christ to bee our redeemer, and deliuerer from sinne and the curse due to them. Therefore such are here iustly to be reprooued, as vpon hearing of the law preached, do sticke in the knowledge of their sinnes, and the feare of Gods wrath due to them; whereas they should be led for∣ward,

thereby to see and seele a great need of Christ, that they may seeke after him to obtaine pardon of their sins, also righteousnesse and eternall life by him: as a man that is wounded, or one that is sicke, runnes to the Physition for reliefe and helpe, so the law reuealing sinne and death, should whip to Christ.

Tim.

Come to the second part of this text, and tell vs what doctrines we are to learne from thence?* 1.51

Silas.

First, that Christ together with his righteousnesse,* 1.52 are receiued not by any workes, but by beleeuing, as it is heere written, [to him that beleeueth.] Secondly, we learne* 1.53 that the righteousnesse of Christ is offered and giuen not to the beleeuing Iewes alone, but to all elect Gentiles al∣so which shall beleeue in him, as it is written, [to euery one that beleeueth.]

Tim.

What followes heerevpon?

Silas.

These two things: First, that the difference be∣tweene the Iew and Gentile vnder the law, is now taken away by Christ, vnder the Gospell. Secondly, heere is great matter of comfort for all faithfull persons whoso∣euer, how weake soeuer their faith be (so it be true:) for vnto such their 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 mer∣cy to beleeue in Christ, hee is freed from the maledicti∣on of the law, his sinnes cannot hurt, Moses cannot con∣demne 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 fet∣ched, 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* 1.54 perfectly keepeth the whole law, shall haue that righteous∣nesse, 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 An∣gels 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* 1.55 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 righ∣teousnesse 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 infirmi∣ty 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* 1.56 cleere manner, as that it may be well perceiued and vnder∣stood, 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 tea∣cheth 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* 1.57 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 com∣mandements

also Rom. 2. 6. 7. and 13. For the Gospell re∣quireth* 1.58 workes as truites of faith, not as merites of righte∣ousnes and life.

Tim.

What vse is to be made of this poynt?

Silas.

It helpeth vs to distinguish betweene the senten∣ces* 1.59 of the law and of the Gospell; for the Gospell doth of∣ten 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* 1.60 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 compa∣ring 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 per∣formance* 1.61 of perfect obedience. Secondly, that this* 1.62 perfect obediēce cannot be obtained of any man in this* 1.63 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, ther∣fore none shall liue by them. And note this, that righ∣teousnesse and life are denied to come by the law, in re∣spect 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* 1.64 seeme that the promise of life made vnto it, is ridiculous and idle.

Silas.

Nay, not so, for it was once possible to obey* 1.65 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 per∣fectly 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 con∣cerning our great vnablenesse to haue righteousnesse by the Law?

Silas.

First, it confuteth such as looke for eternall* 1.66 life by the workes of the Law, which indeede can mini∣ster 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 im∣puted* 1.67 to a weakenesse in our selues, and not to an insuf∣ficiency in the lawe, Rom. 8, 3. Thirdly, it sendeth all men, euen the best, out of themselues, and enforceth thē to goe to Christ for righteousnesse and life eternall, by beleeuing that he hath fulfilled the law for vs, by his o∣bedience and death; and this is indeed the right medita∣tion of the doctrine of the lawe, when it schooleth and swindgeth a sinner vnto Christ, to fetch from him alone righteousnesse and saluation. Now heereby shall wee know that the preaching of the righteousnesse of the law, hath driuen vs to Christ: First, if we trust not to the workes of the law, to seeke life by the merite thereof in whole or in part. Secondly, if wee striue to order our workes according to the leuell of the law, making it the rule of our Christian life, still suing to Christ, for pardon of faults. Lastly, learne hence, that if the righteous∣nesse of the law hauing promise of life, do consist in do∣ing thinges commanded, in all perfection; therefore Christ cannot be the end of the law for tighteousnes, vn∣lesse beside the passion of his death there be allowed vn∣to beleeuers his actiue obedience and integrity of life, that in him wee may claime life, as well as escape death.

DIAL. VI.

Verses 6, 7, 8. But the righteousnesse which is of faith speaketh on this wise, Say not in thy heart who shall ascend into heauen? (that is to bring Christ from aboue,) or who shall de∣scend into the deepe? (that is to bring Christ from the dead,) but what saith it, &c.

Tim.

VVHat is the scope of this Text?

Silas.

As before he described the righteous∣nes* 1.68 of the law out of Moses, so now by an antithesis, (out of Moses) he setteth foorth the righteousnes of faith by the effects, obiects, and properties, plainely shewing that it driueth away doubting and feare frō the conscience; &

leaneth vpon the word of promise, beeing possible, ea∣sie, and certaine; and in all these it is quite opposite vn∣to the legall iustice.

Tim.

Declare now plainely the summe of this Text.

Silas.

It is thus much: that the righteousnesse of faith* 1.69 neyther leaueth the conscience doubtfull of saluation, nor striketh in it any feare of condemnation but: staying it selfe vpon the manifest and sure worde of the Gospell concerning Christ dead for our sinnes, and risen againe for our righteousnesse, it engendereth firme quietnesse in the hearts of beleeuers, and draweth free confession from their mouth, of Christs death, resurrection, and as∣cension.

Tim.

What be the parts of this Text?

Sil.

Two: the first negatiue, shewing what faith spea∣keth* 1.70 not, or forbiddeth, with the cause and reason why. verse 6, 7. The other affirmatiue, teaching what it is that faith faith, and what manner of thing it is.

Tim.

What doth faith forbid, and why?

Silas.

All doubting about eternall life in heauen, vpon this ground, because Christ is ascended thither for vs. Secondly, it forbiddeth all trembling, and feare of bee∣ing tormented in hell, vpon this reason, because Christ being dead, hath by his death ouercome eternall death, not for himselfe, but for his members.

Tim.

Come wee to the words, and tell vs what is meant by the righteousnesse of faith?

Silas.

That which before in verse three is called the* 1.71 righteousnesse of God, standing wholly in beleeuing; or the righteousnesse of Christ, being laid hold vpon by faith, or a person iustified by faith in Christ; it is no mat∣ter which of these we follow.

Tim.

But how may this righteousnesse bee saide for to speake?

Sil.

By a figure called Prosopopoia, as Rom. 8, 19, 20. Paul putteth a person of a reasonable creature vpon the iustice of faith, and bringeth it in speaking and declaring

it selfe what manner of thing it is, and what it works in be∣leeuing hearts.

Tim.

What may we learne from these first words?

Silas.

That a liuely faith is necessarily required as an in∣strument* 1.72 to receiue true righteousnesse before God. Se∣condly,* 1.73 whosoeuer is indued with this faith, hath that righ teousnes which God alloweth of in iustice; not that faith* 1.74 (as it is a quality, a worke, or guift, is this iustice,) but be∣cause God imputeth to faith the iustice of his Son Christ, which alone is able to appease him, and to abide the rigor of his law, which faith as a worke cannot doe.

Tim.

What may wee learne by this, that Paul confirmes the doctrine of free righteousnesse by faith, out of Moses his wri∣tings?

Silas.

That Paul the Apostle and Moses writings, had good agreement in the doctrine of the Gospell. Second∣ly, that the righteousnesse of faith hath witnesse from the law and the Prophets. Thirdly, that Moses knew and prea∣ched the Gospell as well as the Law; hence it is that Mo∣ses lawe doeth oftentimes signifie the whole doctrine of God, as Psal. 19. 7.

Tim.

Why then is Moses accounted a Preacher of the* 1.75 lawe, and set against the Apostles and Christ, the preachers of the Gospell? Iohn 1. 17.

Silas.

Moses had this denomination of that which hee did for the most part, and that was to publish and expound* 1.76 the lawe to the people: howbeit the promises of grace are contayned in his writings also, & he prophesied of Christ, Iohn 5. 46. For Moses wrote of mee: euen as Christ and his Apostle did preach the law and vrged repentance, Marke 1. 15. Yet because their chiefest endeuor was to set forth the promises of grace, they are therefore called the Mini∣sters of grace, and dispencers of the Gospell.

Tim.

What vse of this poynt?

Silas.

It serueth to draw the Iewes the sooner to em∣brace* 1.77 the righteousnes of faith, since it was taught by Mo∣ses, a Prophet whome they much honoured and respected,

and yet refusing to beleeue in Christ, euen for that they thought therby to be drawn away from this Moses; wher∣as Paul tels them that there is no such matter, if they would beleeue Moses: but contrariwise they must receiue Christ, whome hee preached: as Iohn Baptist, so Moses prepared Disciples for Christ, the one more, the other lesse clearely.

Tim.

But how may it appeare to vs, that Moses in this testi∣mony* 1.78 did speake of Christ and the Gospell?

Silas.

First, out of Moses wordes, Deut. 30. 6. 11. the* 1.79 promises of conuersion to God, and circumcision of the heart are parts of the Gospell; and this was the commaun∣dement, and not the legall precepts which that day hee spake. Secondly, out of Paul, who in this place tearmeth the word which Moses spake, to be the word of faith, verse 8. Thirdly, if Paul had vsed this text of Moses by allusion, agreement or proportion onely (as if such wordes as were spoken by Moses touching the law, might fitly be applied by Paul to the Gospell,) then had they not serued the pur∣pose of the Apostle; which was to confirme by testimony of Moses, that which hee had spoken before touching Christ, being the end of the law for righteousnesse to him that beleeues. They are then deceiued which think that Paul alludeth to Moses, citing him by way of consequence and not directly; or that he doth speake of the bare know∣ledge or performance of the law, either by natural strēgth, or as it is made easie by grace: for then Paul shoulde not haue spoken of righteousnesse by faith, but of sanctificati∣on and newnes of life; which is quite besides his drift and scope, which is out of Moses to commend the righteousnes of faith, as is very plaine in the text.

Tim.

But the Apostle doth not report Moses words.

Silas.

True, not in so many letters and sillables, for some∣thing is altered, also added and taken away; but in sence and meaning hee doeth alledge them, and that is suffici∣ent.

Tim.

What is meant by [saying in thy heart?]* 1.80

Sllas.

Thus much: thinke not doubtfully within thy

selfe, or let not thy minde bee perplexed with wauerings, thoughts and reasonings.

Tim.

What is meant by this question [who shall a seend into heauen?]

Silas.

Thus much, as if it were sayd, Who shall goe thither for vs, to bring vs word, whether God bee pacified with vs, and meaneth to giue vs saluation there?

Tim.

What is meant by the other question [who shall de∣scend to the deepe?]

Silas.

By the [deepe] is meant Hell, as Reue. 9. 1. 11. & 20. 1. To descend to the deepe signifies to goe downe in∣to the place of torment: the meaning is, who shal go down thither to tell and assure vs that we are free from the male∣diction and damnation of hell, and shall neuer be throwne down into that deep burning lake?

Tim.

What are we to learne from these questions?

Silas.

First, that they which sticke to their owne* 1.81 workes, and thinke to be saued by their owne deseruings, they haue wauering and vnquiet consciences, troubled with doubtings, tremblings, and feare; for that which the righteousnesse of faith speaketh not, that the legall iustice doeth speake. The reason of this doctrine is, because the* 1.82 lawe which promiseth life to perfect obedience, giues no power to obey; it threatneth death against euery trans∣gression, but giues no remedy against any such euill and misery. Therefore it must needs be that such as follow the righteousnes of the law, must still be filled with anguish of Soule, because their conscience witnesses vnto them, that they haue not done all which the law commaunds, but are transgressours manifold wayes in many thinges, and so re∣maine perplexed and without rest.

Tim.

What is the vse of this poynt?

Silas.

This sets foorth the miserable condition of all* 1.83 such as seeke righteousnes and life, by their owne deedes; for such can neuer haue any sounde ttanquility; well may they haue benummed dead consciences, but pacified con∣science, they cannot haue; because they alwayes lack what

is required by the law, which condemneth to death eue∣ry fault euen the least.

Tim.

What other thing is to be learned out of these questi∣ons?

Sil.

That there are two maine doubtings which vse to* 1.84 perplex and trouble mē, that are without faith in Christ, the one is how to be saued and to attaine heauen. The other how to escape hell and damnation. And these two doubtings are continuall and necessary effects of legall righteousnesse: for a man that hath not wholly kept the law, must needes doubt whether hee shall haue eternall life. For it is promised vpon no other condition but of exact and strict performance, and he who knoweth that he hath done things against the lawe, must needs bee in feare of damnation, because it is threatned vnto euery sinne.

Tim.

Haue ye yet any other instructions out of these questi∣ons?

Sil.

Yea, namely this, that these doubtings are con∣trary* 1.85 and repugnant to the nature and property of faith, whose property is to expell doubting, as heate expels coldnesse; as appeareth by Iames, which tels vs that faith forbids vs to wauer, Iames, 1, 6. and by the wordes of Paul the Apostle, Rom. 4, 20, 21.

Tim.

But how then comes it to passe, that beleeuers are often* 1.86 troubled with doubtings?

Silas.

This happens through the infirmity of their* 1.87 flesh and naturall weakenesse, which wrestles and striues with the assurance of faith, which though it be certaine and firme, yet it is not perfect and full. And from the imperfection of faith, there comes doubting, as Christ saith to his Apostles, Why doubt ye, o ye of little faith? For the hand shaketh through palsie, or some other weake∣nesse, though the property of the hand be to holde fast: so of the weakenesse of faith ariseth doubting; but the property of faith is to breed affiance and confidence, and to driue away doubtings and feares, euen as the Sunne

scatters mists, Ephes. 3, 12. Hebrewes 10, 2. 2. Colossi∣ans 2, 2.

Tim.

What vse is to be made of this point?

Silas.

It teacheth a maine difference betweene the* 1.88 righteousnesse of the law and of faith: for of this springs tranquillity through the assurance of Gods loue; and of the other trepidation and trembling through consci∣ence of sinne. Secondly, it confutes the Papists, who deny infallible assurance and certainty to bee the office of faith, and destroy the very nature of faith which is, to assure men. Thirdly, it warnes vs to detest doubting as a thing contrary to faith, and out of an hatred of it to fight against it. Fourthly, it exhorts all men to seeke af∣ter faith, by which alone they are able to get victory o∣uer doubtings; which may well assault faith, but must be ouercome by faith, 1. Iohn. 5, 4.

Tim.

But from whence fetcheth faith a remedy against doubtings and feares?

Silas.

From the ascension of Christ into heauen, a∣gainst the doubting of saluation; for if Christ be ascen∣ded and possesse heauen in our names, and there make request for vs, then wee must needs deny his ascension, and fetch him backe from heauen againe, if wee make question how to be saued.

Tim.

Whence haue wee the remedy against the feare of con∣demnation?

Silas.

From the faith of Christ his death and resurrec∣tion. For if Christ be dead and raised from the graue, then hath he gotten victory ouer sinne, death, hell, and Sathan. Therefore what is it else but to deny his death, and to bring him backe againe to the Crosse and graue, if wee should greatly feare the torments of Hell? Consi∣der this well.

Tim.

What are we to learne from hence?

Silas.

That an vnbeleeuer denies the death, resur∣rection, and ascension of Christ, whatsoeuer profession he make. Secondly, that the articles of Christs death and

resurrection and ascension, be as a fortresse against infide∣lity,* 1.89 doubtings and feares; and serue as notable meanes and helpes to confirme and establish a Christian hearte in faith: therefore they ought to be well knowne, and often with good study meditated on.

DIAL. VII.

Verses 8, 9. But what saith it? the word is neere thee, euen in thy mouth and in thine heart. And this is the worde of faith which we preach. For if thou confesse with thy mouth, and be∣leeue with thy heart that God raysed vp Iesus from the dead, thou shalt be saued?

Tim.

VVHat is the scope of this text?

Silas.

To commend vnto vs the righteousnesse* 1.90 which is by faith in Iesus Christ, without all respect vnto workes, by the certainty, facility and fruite that followes it; and no we affirmatiuely, Paul sheweth what it is that faith speaketh.

Tim.

Howe is the certainty of this righteousnes gathered?

Silas.

From the nature of the obiect, which is the word of God, not euery word, but the word of faith (euen the promise of Christ apprehended by faith) verse 8. The sum where of is this, that Christ Iesus is dead, and rose againe to iustifie all that beleeue in him, verse 9.

Tim.

How gather ye the facility of the righteousnes of faith, that it is easie and possible?

Silas.

By this, that vnto our iustification there is no more required then this, that the hearte beleeue, and the mouth make confession of the death, and resurrection of Christ.

Tim.

What is the summe of this whole text?

Silas.

Thus much, hee that truely beleeueth, and accor∣dingly* 1.91 doth professe the promise of God made vnto man∣kinde, concerning blessednesse by the incarnation, life, death, and resurrection, and intercession of Christ, hath a ready and certaine way to attaine righteousnesse and eter∣nall saluation, without al consideration of merit of works,

either done before or after grace.

Tim.

Come we to the eighth Verse, and tell vs what parts it hath?

Sil.

These three: First, a question which is imperfect,* 1.92 & must be thus supplyed, But what saith the righteous∣nesse of Faith? This question serueth to stirre and quic∣ken vp attention. Secondly, an answere; This it sayeth, that the word is neere thee, &c. Thirdly, a declaration what worde hee meaneth, not of the Lawe, but of the Gospell.

Tim.

Come we to the Interpretation, and tell vs in vvhat* 1.93 〈◊〉〈◊〉 it is saide, [That this word is neere vs?]

Sil.

That is to say, it is propounded and offered vn∣to vs plainly to be vnderstood by the ministerie of the Gospell, so as we neede not crosse the Sea, nor climbe vp the Mountaines, or take any long painfull iourneyes to seeke it out.

Tim.

How is it saide to bee [neere in our hearts, and in our mouthes?]

Silas.

It is neere in our hearts, by beeing grafted or planted in our hearts by faith; and it is neere in our mouthes when wee make profession of it before men, when cause requireth so to do for Gods glorie, or the be∣nefit of others.

Tim.

Why is the Gospell called the word of Faith?

Silas.

First effectiuely, because it begetteth faith tho∣row the Spirit, as verse 17. Secondly, obiectiuely, be∣cause it is receiued by Faith, as the proper and especiall obiect thereof. Also, because it teacheth and requireth not workes, but Faith onely vnto righteousnesse before God. The Papists doe erre, which say, that the doctrine of faith and life, is meant by the word of Faith. Heere Paul medleth not with good life, elsewhere hee dealeth about it.

Tim.

Let vs now know what Doctrines we haue out of this eight verse?

Silas.

These three: First, that a liuely Faith, hath the

worde of God for the foundation and grounde of it, to* 1.94 builde and stay vpon: whereby [Word] we may vnder∣stand either generally that word which is reuealed vn∣to vs in the Scripture of the Old and new Testament. For Faith doth beleeue and assent to all that which GOD speakes in the Scriptures; because they proceede and come from him who is the God of truth; al whose words are most true and faithfull: howbeit our Christian Faith doth more specially respect the word of the Gospel, the promise of Grace touching the remission of sinnes, and eternall life by Iesus Christ; as it is saide heere by way of exposition [This is the word of Faith which we preach.] And wheresoeuer wee finde Faith, and Christ his blood and death coupled together, wee are giuen to wit, that the Doctrine teaching Christ his person and office, is the proper obiect of our iustifying Faith, which is therefore by Diuines defined to bee an affiance in the promise of Grace.

Tim.

What may bee the reason that Faith looketh in the matter of iustifying onely, to the word of promise?

Silas.

Because that word alone doth offer vnto sinners* 1.95 the merits of Iesus Christ to bee freely enioyed of them vnto remission of sinnes and saluation, so as they be im∣braced and receiued; and therefore they bee called the word of his grace, and the Gospel of Christ, & the word of saluation and reconciliation: because both the free loue of God, and Christ, and al his benefits be propoun∣ded to the elect in the word of promise.

Tim.

What vse are we to make of this first doctrine?* 1.96

Silas.

It confuteth the Papistes, which make not the word alone, but their Apocrypha writings, & humane Traditions, to be the Anchor and stay of faith; which is with the foolish Builders, to lay our Foundation vppon the sand, and not vpon the rocke.

Tim.

What is the second Instruction?

Silas.

That Faith is no wauering vncertaine opinion, fleeting through ignorance and feare, but is a firme vn∣moueable

and sure knowledge, because it resleth vpon Gods worde and promise, then the which nothing is more sure and certaine. For it is written, The word of God is true, 2 Sam. 7, 28. His testimonies are sure and en∣dure for euer, Psal. 19, 7. 1 Iohn 2, 17. Also, Heauen and earth shall perish, but one tittle of Gods word shall not perish, and Rom. 9, 6. 2 Cor. 1, 20. 1 Cor. 1, 9. Now then, Faith it selfe must needs bee a thing vnmooueable, and bring with it an infallible certainty, sithence it leaneth on such a firme rocke, Mat. 7, 25. as the sure words of the faithfull promises of God, who neither is deceiued, nor can deceiue vs, seeing he cannot lye, Tit. 1, 2. but is one∣ly truth, yea truth it selfe, Ro. 3, 3. Hence it is that (Ple∣rophorie) or full assurance is attributed to Faith in Scrip∣ture, Col. 2. 2. Hence also it is, that godly Christians, ra∣ther then they will deny the doctrine of Christ, or anie part of it so ascertained vnto their vnderstanding, and with such firme assent of their mindes receiued, they choose to loose their liberties, liuings, yea and liues al∣so, if the will of God bee: examples heereof, we haue in many thousand martyrs of Christ in all ages.

Tim.

Can ye giue vs examples of any, whose Faith hath re∣mained stable and vnshaken, by reason of Gods Worde and pro∣mise?

Silas.

Yea, of Iacob, Gen. 32, 9. of Abraham, Rom. 4, 21. Gods power & promises, being the two props of A∣brahams Faith, Heb. 11, 17, 19. Of Dauid, Psal. 119. In thy word is my trust.

Tim.

By what comparison may this bee illustrated and set foorth?

Sil.

Of a good man whose word deserues credit, and* 1.97 ehaseth away doubting from such to whom it is giuen: so or much more then so, ought the word of God to be re∣sted in, and that without wauering and anxity of minde perplexed with feare: forsomuch as God is the authour of all that truth and fidelity that is in all good men, and being himselfe the fountaine of all truth, without mix∣ture

offalshood, therefore his word may be taken with∣out stammering or doubting: and that Faith which lea∣neth vpon it, must needes bee verie firme and strong a∣gainst all assaults of Satan, whose fierie darts of doubtes and despaire are quenched by the Faith of Gods word. If in marriage for wedlocke duties and comforts, we stay vppon our mutuall promises, how much more may the spouse of Christ, euen euery faithfull soule, quietlie and firmely rest vpon the promise of our husband Christ, for all good thinges present and future, both nowe and in Heauen?

Tim.

What profit is to be 〈◊〉〈◊〉 of this second instruction?* 1.98

Sil.

First, heereby is ouerthrowne the Popish doctrine, which alloweth vnto iustifying Faith, no more but pro∣bable or coniecturall knowledge, leauing mens consci∣ences full of feare and doubting of their owne blessed∣nesse: wherein vpon the matter they disable the word of Gods promise, and make his word false. For to teach that men ought still to sticke in doubts of their own sal∣uation, though God haue promised it by Christ to such as beleeue in him: what is this else, but to play the But∣chers of mens Consciences, which are euen kept vppon the racke by Romish Diuinity; and also to charge the word of God with forgerie and falshoode, as if hee did not meane in good earnest? Secondly, heereby wee see, how slanderous they are, which accuse the affiaunce and confidence of Faith to be a wicked and damnable presu∣ming, sithence it is dutie and Christian submission, to re∣lye vndoubtedly vpon the worde of God, and not god∣lesse presumption; which rather they are to bee 〈◊〉〈◊〉 with, who haue all or most of their trust in their owne innocencie and good workes, and not alone in the truth and mercy of God. Thirdly, heere is matter of great comfort vnto all faithfull soules, who in all temptations stirring them to doubt of their owne happinesse, they may enfree thēselues from all terror, by hauing recourse to the word and promise of God, as Dauid did. I had pe∣rished

in my trouble (sayth hee) but for thy promise, thy worde hath comforted 〈◊〉〈◊〉. For as the palsie man in the Gospell, hauing Christs word (be of good comfort thy sinnes are forgi∣uen thee,) was thereby cheered, aud made both quiet and ioyfull: So the promise of the Gospell being applyed to a trembling Soule, will fortifie and stablish it in tranquility and peace. This Sathan knoweth, and therefore his prac∣tise is to hide the promises of grace from troubled consci∣ences, or else to suggest vnto them this, as though that such promises were not made to them, or did not belong vnto them.

Tim.

What is the third doctrine out of this 8. verse?

Silas.

That the preaching of the Apostles, was all one* 1.99 with the Gospel which was written: for that word of faith first written by Moses, and afterwards by Paul to the Ro∣manes, is that selfe same word which Paul and other Apo∣stles preached. Therefore it is false which the Manichees and Papists auouch, that the Apostles taught other things then that they then wrote; that hence they may haue po∣wer to ioyne thereunto their Apostolicall traditions vn∣written: which errour of theirs must bee reiected as Apo∣criphall and false. If they bee not confonant to the Scrip∣tures, they came not from the Apostles, but are counter∣fet.

Tim.

Let vs proceede vnto the 9. verse, and tell vs what is meant by confession?

Silas.

An open and plaine profession, that Iesus who is* 1.100 Lord of all, is our Lord also; for that hee is Lord, the Di∣uils know and acknowledge. Therefore Christians must goe further, and beleeue it with affiance.

Tim.

In what respects is Iesus [our Lord?]

Silas.

Both by right of Creation and power ouer vs, and also by grace of redemption, hauing as well ransomed vs to bee his owne peculiar people, as created and gouerned vs.

Tim.

What is it to [beleeue in thine heart?]

Silas.

It is not onely in our mindes to see and assent vn∣to

the trueth of the history of Christ, (which euen wicked men and hypocrites, yea vncleane spirits doe,) but to em∣brace in our hearts, will and affections, with holy confi∣dence, the benefites of Christ his death and resurrection, euen reconciliation with God, remission of sinnes, righte∣ousnes and life eternall.

Tim.

Why is confession set before faith, which is the* 1.101 cause and roote of confession? Psalme 116. 10. I beleeued there∣fore did I speake.

Silas.

First, because Moses did in this order propound* 1.102 them, as in the 8. verse is cited. Secondly, we cannot dis∣cerne other mens faith, or other men our faith, but by our outward profession of it before men; it is declared by our confession and action.

Tim.

Why 〈◊〉〈◊〉 hee onely name Christes resurrection,* 1.103 seeing faith respects his birth, life, death, and all which Christ did and suffered?

Sil.

First, because the faith of the resurrection of Christ,* 1.104 doth distingush Christians from Pagans and Infidels, who do easily accord to beleeue that the man Christ was born, liued, and dyed; but they deny his resurrection, as a thing which exceedeth compasse and reach of reason; the Phi∣losophers discerned it not, but derided it rather, saying What new doctrine is this, Acts 18. Secondly, because all that Christ did and suffered, had profited vs little, vn∣lesse hee had risen againe, wherein hee obtained a perfect victory ouer sinne, death, hell, and damnation, for all the elect. Lastly, the article of the resurrection presupposeth al the rest, and knitteth together as a linke, both antece∣dents and consequents: his incarnation, life, and death which went before; and his ascension, sitting at his Fa∣thers right hand, and his intercession which followes after his rising. Vnder which then by a Synecdoche all the other passions and actions of Christ, be contayned.

Tim.

What doctrine ariseth out of this 9. verse?

Silas.

Onely this one; to wit, the facility and easinesse* 1.105 of that righteousnesse, which is by faith in Christ; 〈◊〉〈◊〉 vnto

our righteousnesse before God, and saluation in heauen, there is no more difficult and hard thing exacted of vs, but with the heart to beleeue, and with the mouth to confesse Christ: and by this meanes, Christ will be neere to vs both in possibility and efficacy: in possibilitie, be∣cause it is a thing possible which may bee, that elect sin∣ners shall haue grace to beleeue, especially God hauing ordained them vnto Faith, Actes 13, 48. but it is vtterly vnpossible, that they should keepe the whole Law per∣fectly, Gods decree and mans corruption being against it. And secondly, hee is neere and easie to vs in efficacie, because through the holy Spirit, hee is made to dwell in a faithfull heart, really and actually; and his righteous∣nesse as a robe or garment, is put vppon them, to couer their sinnes and vnrighteousnesse.

Tim.

Yea, but to beleeue in Christ, is no lesse impossible & * 1.106 hard, then to fulfill the Law: for we haue no more power to doe the one, then the other.

Silas.

It is true: but this facility is to be vnderstoode,* 1.107 not in regarde of the beginning and efficient cause of Faith, which is meerely Gods gifte without our selues, he working in vs both will and deede, Ephes. 2, 10. Phil. 2, 13. but this righteousnesse of Faith is easier in regard of the manner of the worke, because the Law requireth the ful obedience thereof to be performed by our selues, which cannot be in this infirmity, Ro. 8, 3. But Faith re∣ferreth and sendeth vs to Christ for the perfourming of the Law; and in regard of the manner of the worke, it is farre easier to beleeue the Law to bee done by another, who was able to fulfill it, and was sent for that end, then to do it our selues. Also much easier it is, to beleeue and giue assent to a true promise, then to keep strictly, with∣out failing all Gods commandements. If a King should say to a Subiect, Conquer mee such a kingdome. and I will giue thee my daughter with large dignities and li∣uings; were it not harder then if he should say, doe but trust my word, and I will do all this for thee. In these

considerations one saith, that saluation hath but a short cut, it requireth no external labour, but inward beleefe: and Caluin saith that by the operation of the Spirit, thou maiest easily beleeue with thy heart, and confesse with thy mouth. And Lyranus saith, heere is shewed the faci∣lity of the righteousnesse of faith. And Faius thinketh this saying, of being neere in the heart and mouth, to be a Prouerbiall speech, commending the readines of that which is in the heart and mouth.

Tim.

What vse heereof?* 1.108

Silas.

It ministreth comfort to Christians, to consider that the meanes of passage to heauen be not vnconquer∣able and vnable to bee attained. Secondly, it declares how vncomfortable Popish Doctrine is, which excludes and shuts out all hope of being saued, by tying saluati∣on vnto an impossible condition of fulfilling the Lawe. Thirdly, it stirreth vs vp to the loue and praise of Gods goodnesse, in appointing so easie a condition, and giuing vs power to keepe it, For Faith is the gift of God.

DIAL. VIII.

Verse 10, 11, 12. For with the heart man beleeueth vn∣to righteousnesse: and with the mouth man confesseth vnto sal∣uation. For the Scripture saith, &c.

Tim.

WHat doth this Text containe?* 1.109

Silas.

First, a repetition and confirmation al∣so of that which was saide touching saluation, the effect of righteousnesse by faith; togither with an explication of the persons to whom righteous∣nesse and saluation belongeth. The thing here repeated is, that a Christian that beleeueth in Christ dead and rai∣sed to life, and confesseth this his faith before men, shall certainly and without doubt be saued. Wherefore let vs* 1.110 obserue these things, that faith and confession are cou∣pled together, as the tree and her fruite, and as the Mo∣ther and the Daughter. Also they be set soorth by their proper subiect or seats whereto they cleaue, and wherein they sticke and rest, Faith in the heart, and confession in

the mouth. Lastly, not the parts but the degrees of sal∣uation be pointed at. The first degree or beginning of it, is righteousnesse, to wit, absolution from sinne, by free pardon, through the merit of Christ his death, and* 1.111 being accounted iust before God, by the worthinesse of his obedience to the Morall Law. The second degree, is perfection of saluation in heauen, & all the proceedings thereunto, from Iustification till Glorification in Hea∣uen, heere called saluation.

Tim.

Whence is the Confirmation of this proposition fet∣ched?

Sil.

From authority of Scripture, as of Esay 28, 16, v. 11. and Ioel 2, 32. verse 13.

Tim.

What dooth Paul in the explication of the persons, which shall be partaker: of this saluation?

Silas.

First, hee noteth them by an vniuersall particle [Whosoeuer,] without difference of Nation, or sex, or age, or condition. Secondly, he particularly nameth both Iew and Gentile, which in respect 1. of saluation, 2. and the neede thereof by sinne, 3. with the meanes thereof by Faith, are equal, as he proueth by two Reasons: one from the vnity of Gods effence, who is the same Creator and* 1.112 Sauiour of all the elect, Iew and Gentile. Secondly, from the immensiuenesse of Gods mercie, which is so large, as that it can suffice all sortes of people which trust in his Sonne, and cal vpon him, verse 12, 13. Therefore by cal∣ling of the Gentiles, nought was taken from the Iewes; these were no whit endamaged by sauing them; God is sufficient for both.

Tim.

Come we now to the Interpretation, and tell vs what is* 1.113 meant by [Man,] As also what is meant [by beleeuing?]

Sil.

By man is meant euery true Christian, man or wo∣man. And by beleeuing is meant, not onely to assent vn∣to the Doctrine of Christ, but with confidence and sure affiance to embrace it.

Tim.

What is meant by the Heart?

Silas.

The soule, with all the faculties thereof, but e∣specially

the will and affections; which are therefore in phrase of Scripture tearmed the heart, because the soule keepeth her chiefest residence in that fleshie part of man called the heart, sitting and shewing her selfe there, as it were in her chaire of estate.

Tim.

What is it [With the heart to beleeue to Righteous∣nesse?]

Silas.

It is the same with that phrase, Ro. 4, 5. to haue Faith imputed for righteousnesse; or with that, Ro. 9, 30 to attain to the righteousnes of faith: or Gal. 3, 14, 24. To receyue righteousnesse, or to bee made righteous by Faith.

Tim.

What Lessons are wee to learne from the first part of the tenth verse?

Silas.

First, that vnto righteousnesse before GOD,* 1.114 (that is, to remission of sinnes, and perfect Iustice by Christs death and resurrection) there needes on mans part, nothing but a true and liuely Faith. Indeede good workes are witnesses to testifie the truth of this faith be∣fore* 1.115 men, and vnto our selues; but when the speech is of getting and receiuing righteousnesse (euen pardon* 1.116 of our sinnes and eternall life by Christe) workes are cleane to be shut out and excluded, as hauing no power to enable vs to embrace Christ: and this is the contro∣uersie between vs and the Church of Rome, that where∣as they do part the instrumentall cause of our righteous∣nesse betweene Faith and workes, wee attribute it vnto Faith onely, according to the doctrine of the Scripture,* 1.117 Rom. 3, 27, 28, 29, 30. Gal. 2, 16. and of the Fathers agree∣able thereunto. The beleeuing man shall bee iustified in Faith onely. Ambrose on 1 Cor. 1. Whosoeuer trusteth in Faith onely is blessed. Hierom Chap. 3. vnto the Gal. By Faith onely shall Christ saue the offenders of the Lawe,* 1.118 Chrysostome on the Ephesians. To these might bee ioyned Basil, Theophylact, Hilarie, Cyprian, & many more, which teach the same truth as we now do.

Tim.

What vse of this Doctrine?* 1.119

Silas.

First, it instructeth vs to know how necessarie Faith is: for where this is, there righteousnesse is; and there is no righteousnesse where Faith is wanting. Se∣condly, it conuieteth the Papists of greeuous slaunders, in that they charge Luther to be the first inuenter of this Doctrine touching righteousnes by Faith alone. Where∣as* 1.120 before him, the learned Doctors of the Church, yea, Apostles, Prophets, and Christ himselfe, had deliuered this truth to the Church, euen from the beginning. How then can it bee an heresie in Luther to teach thus, but it must be an heresie also in the Pen-men of the holy Ghost to write thus?

Tim.

What is the next Doctrine?* 1.121

Silas.

That the seate and subiect of Faith is not the minde alone, but the will also, which is more speciallie signified by heart, Acts 8, 37. Ephes. 3, 17. For this confi∣dence* 1.122 is at least a necessary companion of faith, but con∣fidence hath place in the heart, therefore Faith lodgeth there also.

Tim.

What vse are we to make of this Doctrine?

Sil.

It serueth to teach, that vnto a liuely Faith, there* 1.123 is required a double worke of the Spirit: First, to enligh∣ten the minde, that it may certainly see and assent to the things written in the Gospell. Of this first worke it is, that Faith is often in Scripture tearmed Vnderstanding,* 1.124 and knowledge, and seeing. The other worke is to bow* 1.125 the affections that they embrace, and fully rest in that* 1.126 which the minde hath fully assented vnto. From this* 1.127 worke. Faith in Scripture is tearmed trust, confidence, and affiance. Secondly, this Doctrine serueth to confute the Romanists, which place Faith in the supernal part of the soule onely, and will haue it to bee nothing else but the assent of the minde to the will of God: whereas it is not written heere, that with the vnderstanding, but with the heart man beleeueth to righteousnesse. There may indeede bee worthy knowledge and notable assent in the vnderstanding part, but it is the heart which be∣leeueth

to iustification. Thirdly, here is an exhortation to all Christians (as they will bee assured of this iustifying faith,) not to rest content with a naked knowledge of the Gospell, or that in their mindes they haue yeelded agree∣ment and consent to the trueth of it; but neerely to looke vnto this, whether faith haue taken holde of their will and affections, to make them obediēt to their illuminated vn∣derstanding, with some measure of peace and ioy; and to resist all contrary thoughts and motions, with a loathing of them, being ready to make confession of Christ in our mouthes.

Tim.

What is signified here by [confession of the mouth?]

Silas.

Not onely a plaine and cleere acknowledgement of Christ, to be the onely Lord and Sauiour of mankinde; and of all that doctrine which concerns his office, natures, persons, and benefits: but the calling vpon his name with trust in him, as in our owne Lord and Sauiour, as it is ex∣pounded in the 13. verse following, wherein vocation is put for consession.

Tim.

Wherefore is this worke of confession added vnto fayth?

Silas.

To distinguish and put difference betweene a dead and a liuely faith, by a peculiar fruite of it.

Tim.

But why is this work named as the witnes of faith, ra∣ther* 1.128 than any other worke?

Sil.

First, because it is easily gathered out of the words* 1.129 of Moses before alledged in verse 8. where Moses spake of the mouth, and ioyned it with the heart. Secondly, be∣cause it is a principall token of a true faith, when occasion serueth, sincerely to confesse the doctrine of Christ, and to call vpon his name faithfully; which no hypocrites doe, for they draw neere with their lippes onely, Math. 15. 8. but this consession which is a sure marke of faith, comes from faith as from the root of it. Thirdly, because great promi∣ses are made to this duty of confession, Math. 10. 32. and heere saluation is promised to such as confesse Christ out of a liuely faith.

Tim.

But in what sort and sence is saluation annexed to* 1.130 confession?* 1.131

Silas.

Not as the effect to his cause, but as the way to* 1.132 the end; for confession is but the way onely by which iu∣stified persons doe come to their perfect blessednes in hea∣uen, which is here signified by saluation, as the highest de∣gree of our happines. Seeing righteousnes is attributed to faith, and saluation necessarily follows righteousnes; ther∣fore faith is the onely instrumentall cause, whereby we be iustified and saued; and not confession, which is but the path onely wherein the godly are to walke to heauen, and a 〈◊〉〈◊〉 of a sauing faith: 10 as vaine is that Popish note, vp∣pon these wordes, that faith without workes iustifieth not: it iustifieth without workes, but it is not in a Christian without workes.

What doctrines are taught from this latter part?

Silas.

That a liuely faith bringeth forth good workes,* 1.133 and namely the consession and inuocation of Christ; which where they are, there is true faith, and there is no true faith where they bee not; as there is no fire where there is no light nor heat, for it is the nature of faith to witnesse it selfe vppon occasion, as fire sendeth forth heate. Therefore are wee wronged by the Papistes, who accuse vs to teach a weake and a dead faith voyde of workes: and Christians are to be warned to get such a faith as can shew it selfe by workes, and such workes as proceede from faith; for wee teach that true faith workes by loue, and all works which come not of faith, to be sinnes. Secondly, we learne that confession is a worke necessary to saluation, and is to bee done of all those that will be saued; necessarily, as a duty and a thing commanded vs of God, but not as a meritori∣ous cause.

Tim.

But what things belong vnto Christian confession?

Silas.

First, knowledge, to see the trueth concerning Christ. Secondly, wisedome, to espy the due occasion of confession; to wit, when God may bee glorified, and our neighbour edified. Thirdly, boldnesse, to doe it freely

without feare of man. Fourthly, sincerity without dis∣simulation and guile. Fiftly, reuerence, as in Gods quar∣rell and presence. Sixtly, meekenesse, 1. Pet. 3, 15. Such as bee drowned in ignorance of the Gospell and vnbe∣leefe; also rash, presumptious, and vaine-glorious per∣sons, timorous and fearefull ones, hypocrites and false∣hearted men and women, proud and mallepart people, be not fit and meeke to performe this duty of confessing Christ.

DIAL. IX.

Verses 11, 12, 13. For the Scripture saith, whosoeuer beleeueth in him shall not be ashamed. For there is no difference betweene the lew and the Grecian, for he that is Lord ouer all is rich vnto all that call vpon him. For whosoeuer shall call vp∣on the name of the Lord shall be saued.

Tim.

VVHat is the drift of this Text?

Silas.

To proue by authority of Scripture, what* 1.134 he had said before in verse 10. where he ascribed righte∣ousnesse vnto faith, as to a cause; and saluation to con∣fession, as to a way which leadeth vnto saluation. The argument standeth thus: It is not possible that the scrip∣ture should be broken and vntrue; but the Scripture pro∣miscth righteousnesse and saluation vnto such as truely beleeue and call upon Christ. This is proued by these three verses of our Text; touching faith, verse 11. tou∣ching confession in verse 13. Therefore men doe be∣leeue with the heart to righteousnesse, aud saluation pertaineth to such as confesse him.

Tim.

What may we learne heereby, that Paul prooueth his doctrine by testimony of Scripture?

Silas.

These lessons: First, that the Scripture is suffi∣cient* 1.135 not onely to teach al needfull truths of godlinesse, but to confirme and prooue it also. Secondly, that the word written, is the infallible rule of al doctrines, which are to bee deliuered vnto the Church, for direction of faith or manners, for in that Paul doth prooue and sta∣blish all doctrines of Christianity by the Scripture alone

(not vsing any other testimony for that end:) Thence it followes, that Scripture onely is the most certaine and vndeceiueable rule of all doctrines. The reasons heere∣of bee, first because God the author of all Scripture, is* 1.136 most perfect in knowledge, and of infinite wisedome; therefore his word must needs containe a perfect rule & direction whereby to iudge of doctrines. Secondly, our faith springs from Scripture alone, Romanes 10, 17. Therefore wee must beeleeue that onely for sound doc∣trine, which can be drawne from the word of God writ∣ten.

Tim.

What vse of this doctrine?

Silas.

First, it serues to admonish vs to try all things* 1.137 which is taught of any Ministers, by the touchstone of the Scriptures, as the Christians of Berea did, Acts, 17, 11. receiuing willingly what wee finde grounded vpon and consonant vnto the Scriptures, but refusing all that is diuerse from it. The ancient fathers and Doctours of the Church, nay the Apostles submitted their sermons and writings to this tryall, 1. Thes. 5, 21. 1. John, 4, 1, 2. As we like that Gold onely that will abide the touch∣stone, so wee must holde onely such doctrines as agree with the word of God. Secondly, it confuteth the Pa∣pists which make vnwritten traditions to be a rule equal to holy Scriptures; being indeed a leaden rule of deceit, vncertaine and subiect to change, and to falshoode and error; yet they will haue them imbraced with like reue∣rence and affection as the holy Bible.

Tim.

From whence is this first authority fetched?

Sil.

Out of Esay. Chapter 28, verse 16.

Tim.

Tell vs first what ye doe obserue in the manner of al∣leadging this authority, and what ye note in the matter?

Silas.

Touching the manner, the Apostle doth so al∣leadge the place of Esay, as withal he doth interpret and expound it, which is the best manner of alleadging scrip∣tures, so to cite them as to giue some light to them. For whereas Esay said (he) indefinitely, Paul writeth (who∣soeuer)

vniuersally to shew vs, that an indefinite propo∣sition is equipollent to an vniuersall. Secondly, Paul mentioneth the obiect of our faith (in him (that is) Christ,) whereas Esay saide onely hee which beleeueth. Thirdly, in Esay it is written (shall not make hast) in Paul shall not be ashamed, (that is, frustrate of his successe, be∣ing deceiued of that they looked for,) which is a fruite and consequent of hast: for such as are hasty and preci∣pitant, doc their businesse vntowardly, and naughtily; as Saul did when hee made hast to offer sacrifice before Samuel came, wherein hee did greatly sinne, and was thereby brought to shame. As also Peter his precipita∣tion, caused shame to him; whereas the true beleeuers without such shame, shall obtaine forgiuenesse of sinne by Christ.

Tim.

What note ye in the matter of this sentence cited out of Esay?

Silas.

First, that as the high cause, to wit, predestina∣tion or election, is not restrained to the Iewes onely, but powred out vpon all sorts of men, as well as Iewes, Rom. 9, 29. so is faith (the next cause) equally giuen to all people, without difference of nation whatsoeuer. Se∣condly, that the reason why many Iewes and others bee ashamed and confounded is, for that they beleeue not, because who-soeuer beleeueth, shall not bee ashamed. Thirdly, that the true iustifying faith hath no other pro∣per obiect but Christ Iesus, and him as he is both dead & quickened; this is that brazen Serpent towards which our faith looketh. Fourthly, that Christ is very true God, because we are bound to beleeue in him, see Iohn 14, 1. This confuteth the Arians denying Christs eter∣nall and naturall diuinity. Fiftly, that the vniuersality of the promises of the Gospell, are restrained and limited to beleeuers and to them also they be extended, and to euery one of them, and to none other; there is an vniuer∣sallity of beleeuers, as there is of vnbeleeuers.

Tim.

But the Iewes did appropriate the promises of God to* 1.138

themselues alone, as the true and sole heires thereof.

Sil.

They did so, but vniustly; for now vnder the Gos∣pell (howsoeuer before there was manifolde and great difference, see Rom. 3, 2. Also 9, 4, 5.) there is no distin∣ction, but Iew and Gentile are al one. For first, they haue all neede of saluation, all being sinners, destitute of Gods grace, and of the gift of true righteousnesse, Esay 53, 6. Rom. 3, 23. Or if wee looke vnto the meritorious cause which is Christ, in him all haue like intrest by Gods mercy, Rom. 11, 32. or the meanes whereby to be made partakers of Christ (which is Faith) a guift bestowed by God indifferently vpon the Iewes and Gentiles, Gal. 3, 8. Ephes. 2, 17, 18.

Tim.

In what sence is God saide to be Lord of all?* 1.139

Silas.

Because hee is the common Creator of all, who made both Iew and Gentile. Secondly, because he is the iustifier of all, without respect of countrey, euerie one which beleeueth in Christ, shall haue righteousnesse be∣fore God; who is one which doth iustifie the circumcisi∣on by Faith, and the vncircumcision through faith, Rom. 3, 30. From whence it doth follow, that God accepteth not persons, Acts 10, 30. so as to loue one the more be∣cause he is a Iew, or the lesse because he is a Gentile, but is of like affections to all the faithfull, of what people or language soeuer: as a Father is well affected vnto all his children which do well, and a workeman to all his work made by him: so is God good to all his people without distinction of place. Therefore a Gentile though not cir∣cumcised, yet if he haue faith, he shall become righteous and liue for euer: whereas an vnbeleeuing Iew shall be sent away vniustified, though he be circumcised.

Tim.

What is meant by this, that God is good to all?

Silas.

That he is abundantly louing and kinde (not to euery particular person, without exception of any singu∣lar) but to all men of all sorts, for [Riches] signify plen∣tifull goodnesse, as Ephes. 2, 4, 7. and by [all,] is often meant some of all kinds, Countreyes, and degrees, as 1.

Tim. 2, 3. Rom. 11, 32.

Tim.

What are we to learne from hence?

Silas.

Not that euery man and woman be elect, called, and iustified, as some falsely collect from hence, beeing the enemies of Gods grace, sufficiently confuted from this place, where the vniuersall particle (all) is limited to such as call vpon him, which none do in truth but be∣leeuers onely: but that any which be iustified and saued they are beholden to the great and exceeding goodnes of God for it, Ephes. 2, 7, 8. Secondly, God so loues his* 1.140 Children, as he is not onely (good) to them, but (rich) to them, and heapeth his grace vpon them. See Ephes. 2, 5. Thirdly, wee haue no cause to enuy other Christians, seeing God is rich enough to suffice all, as the Sun hath* 1.141 light enough for all that stande in it. Therefore, as the Iewes are to be blamed for grutching at the conuersion of the Gentile, whereby nothing was taken from the Iew, so they are faultie and do sinne, which frette at the prosperity of others, either spirituall or bodilie. This di∣sease springeth frō hence, that they consider not that the goodnesse of God is bottomlesse, being such a fountain as can neuer be drawne dry, his riches being farre vnlike worldly riches, which are diminished by giuing.

Tim.

Whence is the second authority fetched?

Silas.

From Ioel 2, 32.

Tim.

How may it appeare that Paul doth rightly apply this to Christ and to faith in him?

Sil.

By comparing this text with Acts 2, 21. where Pe∣ter expoundeth this place of Ioell touching Christ & sal∣uation by him: such harmony there is in the holy Scrip∣ture.

Tim.

What doctrine learne we from this verse?

Silas

That whosoeuer confesseth Christ, and calleth vpon him, is sure of saluation, because God hath so pro∣mised. Secondly, that religious prayer is to be directed vnto God alone, because hee alone is the searcher of the heart, and is God alsufficient, Gen. 17, 1. Here falleth to

ground inuocation of Saints. Thirdly, that there is no true prayers but in the Church of God, (which is the Sion and Ierusalem,) where the Prophet promiseth deli∣uerance and saluation. Fourthly, the people of God neuer pray to him in vaine; for howsoeuer they are not heard in that very particular which they request, for that God seeth it not expedient for thē; yet seeing they that call on him are saued, therefore hee is neuer called on without great fruite and wholesome effect. This is a great encouragement to diligence, yea and vnto con∣stancy in calling vpon God through Christ, considering that they shall be heard vnto saluation, though they be not alwayes heard vnto their desire.

DIAL. X.

Verse 14. But how shall they call vpon him in whom they haue not beleeued? and how shall they beleeue except they heare? how shall they heare without a preacher? and how shall he preach except he be sent?

Tim.

VVHat is the purpose and drift of this text?

Silas.

Sithence the righteousnesse of faith is the onely true righteousnesse & doth in common by the promise of God belong to 〈◊〉〈◊〉 and Gentile, (as we haue seene out of the former text:) The purpose of the Apostle is nowe to proue, that the Apo∣stles must be sent of God to preach the Gospell to both people, to be as the ordinary meanes to be get faith, and to bring them to Christ, that through his righteousnes imputed to them, they might bee saued. And heerein a secret obiection is answered; for our Apostle hauing soundly confirmed that our true righteousnesse before God, which bringeth peace to the soule, must be had not by working after the law, but by beleeuing the Euange∣licall promises of forgiuenesse of sinnes and life eternall by Christ dead and raised, and that these promises equal∣ly belong to Iew and Gentile: The next thing to be re∣quired was this, how we might ordinarily come vnto & attaine this faith, and the righteousnesse which it layeth

hold on? whereunto Paul now answereth, that this is got∣ten by means of Apostles, and other Preachers sent of God to preach the word of the Gospell. So as this text of all o∣ther Scriptures doth very plainly and worthily commend to vs, the singular excellency, the great fruite and necessi∣ty of the worde preached, being the meanes ordained of God, to conuay into the heartes of elect Iewes and Gen∣tiles, that most precious guist of faith, which receiueth Christ and his righteousnes vnto saluation in heauen.

Tim.

What argument doth the Apostle vse to proue his pur∣pose by?

Sil.

By a gradation, or proceeding from the effects to* 1.142 the causes negatiuely, or from the cause to the effect affir∣matiuely. Thus, God by his Prophets promised saluati∣on indifferently to Iewe and Gentile, but without calling on God or prayer, there is no saluation, and none can pray, without faith, and no faith without hearing, no hearing without a Preacher, no Preacher without commission or sending. Therefore it is necessary to all people for the ob∣tayning of saluation, that God send his Apostles and o∣ther Ministers to preach the word. From the causes to the effects, the argument runneth thus affirmatiuely; it is by the free and merciful sending of God that men do preach, such as preach ought to bee heard, by hearing Gods word there commeth faith, faith bringeth prayer, prayer is a sure note of saluation: therefore God must send some to bee Preachers, that others may get saluation. Or thus; Gods sending causeth Preachers, preaching bringeth hearing, hearing breedes beleeuing; faith worketh prayer, prayer obtaines saluation. This serues to stay the Iewes from grudging against the Apostles, because the Gentiles being appointed of God to faith and saluation, must not be de∣nied the meanes and helpes, by which God will saue his owne: therefore no cause to mislike the Apostles for prea∣ching the doctrine of Christ to the Gentiles.

Tim.

After what fashion and sort is this text set downe?

Sil.

By interrogations or questions, which are negations

in force, and must euery one of them bee thus answered (they cannot:) how shall they call on him in whom they haue not beleeued? The answere is, (they cannot,) and so of the rest.

Tim.

How many be the steps or parts of this gradation?

Sllas.

They be sixe; First saluation. Secondly, calling on God. Thirdly, faith in Christ. Fourthly hearing. Fiftly, preaching the word. Sixtly, the sending or vocation of God, which are knit together in one chaine as causes and effects: the first being concluded of the last, and the last in∣ferred of the first, as we haue before set downe.

Tim.

What doe ye call saluation, verse 13?

Silas.

A deliuerance from all sinne and all miseries, and* 1.143 the enioying of most perfect blisse in heauen. This salua∣tion is giuen the elect in this world imperfectly by iustifi∣cation, deliuering from all guilt and the whole punish∣ment of sinne; and by sanctification, freeing them in part from the power and dominion of sinne: and perfectly by glorification in the world to come, discharging the elect of all the remainder of sinne, of all corruption and infirmi∣ties whatsoeuer, that they may be like Christ in his celesti∣all glory and felicity.

Tim.

The calling vpon God how manifold is it?

Sil.

Twofold: first false and counterfet, when men draw neare with the lips onely, as the Pharisie prayed, Luke 18. 11. Secondly true and sound, when with our hearts wee desire of God needfull and lawfull things, with sure trust to obtaine them through the intercession of Christ. Thus the Publican prayed, Luke 18. 13. and Dauid, Psal. 25. 1. This latter kinde of calling on God, is either in heart only, as Moses prayed at the red sea, Exodus 14. 15. and Hannah, 1. Sam. 1. 13. or both with hart and mouth, as Dauid pray∣ed, Psal. 116. 1, 2, 3. They are both meant here, vocall and mentall prayer, but chiefly the latter.

Tim.

What learne we from hence?

Silas.

That true prayer is a certaine vndoubted note of* 1.144 saluation, euen as the want of the guist of prayer is a plain

marke of a wicked man, Psal. 119. Saue me O Lord, for I call vpon thee, Psal. 14, 4. They call not vpon the Lord.

Tim.

What vse of this point?

Silas.

It serues to moue such as would bee saued, and* 1.145 lacke the guift of prayer, to striue to haue it; and such as haue it, to make precious account of it, and to be hearti∣ly thankefull to God for such an vnspeakeable guift: yet we ought not to thinke that by the worke of prayer we merite saluation, the roote and cause whereof, is faith, from whence it hath all efficacy and commendation.

Tim.

What may it teach vs that we must beleeue in him on whom we do call?

Silas.

That faith in Christ is necessary vnto true pray∣er,* 1.146 yea so necessary as without it wee not onely cannot pray aright, with hope to speede, Marke 11, 24. Iames 1. 6, 7. but our prayers are turned into sinne, Rom. 14, 23. The reasons heereof be; first because it is written, he that* 1.147 commeth to God must beleeue that God is, and that he is a rewarder of them that seeke him, Heb. 11, 6. Second∣ly, because trust and confidence of the heart that God will heare, is that which begetteth prayer, whereof as of all other good guifts and good workes, liuely faith is the mother and roote whence they spring, fetching all their praise and vigor from faith; therefore it was, that Moses cryed for deliuerance from the Egyptians, & Dauid from Saul and other enemies, & the Syrophenissian pray∣ed for her daughters safety, & the blind mā for his sight, and the Publican for the remission of his sinnes, &c. be∣cause they beleeued that God could and would grant their petitions. As we in our necessities when we need other men, do willingly become sutors for helpe at their hands, when we haue trust to bee heard and succoured: so it is the affiance of Gods goodnesse which doth bring foorth inuocation, and calling on his name, as Dauid said, Wee beleeue and therefore wee pray, Psal. 116.

Tim.

What profit is to be made of this instruction?

Sil.

First, it doth admonish vs that when we pray, we

bring faith, hauing assurance of Gods loue in Christ, that for his sake he is our sather, and also will faithfully keepe his promises which he hath made to them that call vpon him. Secondly, to reprooue such as doe offer to pray, hauing their hearts voyd of this holy confidence, with∣out which all prayers bee vaine and idle. Thirdly, to comfort such as feele their hearts stirred vp to desire of Gods blessings, with a confidence to obtaine, because this is a certaine note that they haue faith, without the which they could not haue such desires and such confi∣dence, Ephe. 3, 12. Fourthly, to conuict the Papists of error, for their calling vpon Saints departed, in whome because they may not put any trust, (for cursed is he that trusteth in man,) therefore no prayer ought to bee made to them, but to God alone, in whom alone it is that wee may put our confidence. Therefore all religious pray∣ers, to him are onely to be made and to none other. Al∣so this confuteth Bellarmine, who saith, that vnto prayer it is not needefull that hee that prayeth haue faith to as∣sure him of being heard; directly against this Scripture, and Iames 1, 6, 7.

Tim.

Proceed and tell vs what hearing he speakes of, in saying [How can they beleeue in him, of whom they haue not heard?]

Silas.

Not onely the hearing which is inward of the minde and heart, but of the outward hearing by the sence of the eare; neyther is it the hearing of euery sound or voyce, but the hearing of the word, (euen the word of the Gospell,) which is meant in this place.

Tim.

What is the instruction from hence?

Silas.

That vnto true beleefe in God, the hearing of* 1.148 the Gospell with our bodily eare, is necessarilye requi∣red.

Tim.

But how then shall elect Infantes beleeue, seeing they* 1.149 are not capable of this hearing, through the weakenesse of their Organ?

Silas.

This text speaketh of the meanes how to come

by actuall faith, which is ioyned with discourse, and is got by institution; and not of that habituall faith or fa∣culty of beleeuing, whereby insants are endowed tho∣rough the wonderful secret operation of the Spirit, en∣grafting them into Christ for saluation.

Tim.

What are wee to thinke of them that are borne deafe,* 1.150 and cannot heare?

Sil.

The Holy-Ghost, both by his extraordinary mo∣tion* 1.151 in their hearts supplies the want of outward meanes in so many deafe ones as be his chosen; whereof sundry examples both in former, and in this age. Our text spea∣keth of the ordinary way whereby Christians doe ob∣taine the guift of faith, (to wit) by externall hearing, which is as necessary to faith, as faith is to prayer, or prayer to saluation.

Tim.

What reasons can bee giuen why externall hearing of the word, should auaile vnto faith?

Silas.

First, Gods ordinance hath appointed it to bee so, that by hearing, faith should be engendered, 1. Cor.* 1.152 1, 21. Secondly, his promise heere made vnto hearing that there by he will worke faith. Thirdly, actuall faith cannot bee had without some good measure of actuall knowledge, which we haue put into vs by such as instruct vs in the truth, whose voyce therefore it is needfull to heare; for the thing beleeued is Gods word, and that is receiued by hearing. Fourthly, as our first parents were turned from God and drowned in vnbeleefe, by hearing the Serpent, so it is but conuenient that the elect by hea ring Christs voyce, should be conuerted to the faith, and so returne to God.

Tim.

What vse are Christians to make heereof?

Silas.

First, it teacheth the sence of hearing to bee a* 1.153 great and necessary blessing. The Philosopher Aristotle calleth this the sence of vnderstanding, (sensus discipline) and Paul calleth it the sence of beleeuing, (sensus fidei,) Our other senses (especially our eyes) are good helpes of many notable thinges; for thereby wee reade in the

great booke of Gods creatures, wherein we beholde the glory of the Creator, his maruailous wisedome, his eter∣nall power and God-head, Psal. 19, 1, 2. 1. Cor. 2, 21. Rom. 1, 19, 20. Yea moreouer by our eyes wee reade in the word of God, and other good bookes made and pen∣ned for increase of godly knowledge; sithence the sight of the creatures and workes of God is sufficient to leaue vs without excuse, Rom. 1, 20. but vnsufficient and ef∣fectuall to breed faith. And because reading belongs to a few, and hearing is common to all, therefore euen by Pauls owne testimony, it hath the preheminence, so as better it were to loose all our senses, then to misse this alone. Secondly, it sets foorth the miserable estate of popish Recusants, which stop their care like the Adder, and will not heare; also of Atheists, who thereby doe barre themselues of the meanes of faith and saluation. Thirdly, it exhorts vs to diligent hearing, with all care and conscience, to heare with our best attention, seeing faith is dropt in to vs by the eare. Fourthly, it reproues sleepy, drowsie, and carelesse hearers, who doe as it were shut out faith, that it should not enter. But let vs not looke that God will open our heart, except we keepe o∣pen our eares. Fiftly and lastly, it is matter of great cō∣fort for wandring lost sinners to vnderstand that there is yet a way euen, by hearing the word, to recouer and saue themselues, & therefore that they ought to liue in those Countries and places where they may bee partakers of hearing, and that they hearken vnto the sauing doctrine of the Gospell, with desire to vnderstand and obey it.

Tim.

Come we now to the first step, and tell vs what is heere meant by Preacher?

Silas.

It signifieth one that is the Embassadour of God to spread abroade his word, and with a loude voyce to declare it.

Tim.

What is the office of a Preacher?

Silas.

To interpret the word of God, by the word of God, Nehem. 8, 18. and to make application of the word

to the vses of Gods people, by doctrine, exhortation, & comfort, 1 Cor. 14, 3. Also by a reproofe and confutati∣on, 2 Tim. 3, 16.

Tim.

What is our Lesson from this word [Preacher?]* 1.154

Silas.

That the Office of a Minister is of great digni∣ty, because it principally consistes in publishing and de∣claring* 1.155 the word of God, which is a farre more high and excellent function (in spirituall account & respect) then to be the Ambassador of the greatest man in the worlde, by how much heauen is higher then the earth, and the counsell of GOD higher then the will and pleasure of men, and saluation passeth all humane and worldlie af∣fayres.

Tim.

What vse is to be made heereof?* 1.156

Silas.

It must stay men from rash entering into so high and holy a vocation, before they haue fitnesse thereun∣to; which were a fearfull presumption. Secondly, it ad∣monisheth such as be Ministers, to do the work whereto they are called, that is, the work of Gods Ambassadors, to preach the word with an holy importunity, 2 Ti. 4, 2. 3. it conuicts the Popish Church of error, in that they wil haue the greatest worke of a Minister, to bee to minister the Sacrament of the Altar, to sacrifice Christ againe. Fourthly, it reprooues such as will continue Ministers, and yet are vnmeete for this duty of proclayming Gods word. Lastly, it warneth to lay hands hastily on no man, 1 Tim. 5, 22.

Tim.

What means this Question, How can they hear with∣out a Preacher?

Sil.

It cannot be that one can heare vnlesse the worde be preached & made to sound in his care by liuely voice: for there is a relation betweene hearing and speaking.

Tim.

What Doctrine ariseth from hence?

Silas.

That vnto the hearing of the word, the preach∣ing* 1.157 of it is necessary, euen as hearing is necessary to faith and faith to prayer, and prayer to saluation, so it is ne∣cessarie that there be preaching that men may heare. The

reason heereof is, because there is a relation or mutuall* 1.158 respect betweene the sence of hearing, and the obiect thereof, which is a sound or voice. We can hear nothing but a sound, and therefore there must be some to preach and teach that others may heare. Thus often times are preaching and hearing in Scripture set downe for Cor∣relatiues. Secondly, it is the good pleasure of God now no otherwise to call his people to his kingdom, then by Preachers: therefore Preachers of the word are needful, for we cannot be saued, vnlesse we be called to the Faith of Christ; and there is no way to call vs, but eyther by God himselfe immediately, or by his Ministers mediate∣ly: but he hath ceased now to speake to vs immediately from himselfe. Therefore, if we will be saued, wee must heare Gods Ministers speake to vs out of his worde; and thus much we may gather from such Texts of Scripture, wherein the holy Ghost doth often ioyne preaching and beleeuing togither, as in Iohn 17, 20. Acts 8, 12. & 14, 1. And moreouer it serueth to teach vs, that if we desire to beleeue and be saued, wee must attend preaching and hearing of Sermons: and this is the reason why GOD woulde neuer suffer his people in any age, to want out∣ward vocation by his Ministers. Noah was a Preacher of righteousnesse, Abraham a Prophet. God gaue vnto the Iewes Moses his prophet, and after him the Priestes and Leuites, to teach Israel his Lawe, and extraordinarily raised vp many Prophets; and at last hee sent his Sonne, to declare his wil for the saluation of the world. He gaue moreouer some to be Apostles, Prophets, Euangelistes, and others, to be pastors and teachers to the end of the world, for the gathering of the Saints, Ephes: 4.

Tim.

But cannot God giue Faith and saluation, vvithout* 1.159 preaching and hearing?

Silas.

Yes: he both can and doth it to elect Infants so* 1.160 dying, and to many Christian exiles which liue in conti∣nuall banishment from his Church; but we are to consi∣der not what he is able to do, but what his will and ap∣pointment

is, namely, to saue vs by the word preached, 1. Cor. 1, 18. 1. Tim. 4, 16. How admirable and gracious is God, who can wrap such power in the voyce & words of men, as shall kindle sauing faith in the hearts of the hearers? Stoope to this holy ordinance.

Tim.

What profit is to be made of this doctrine?

Silas.

This teacheth how miserable that people is* 1.161 which want the ordinary preaching of the word, they must needes fall into the Ditches which haue none but blinde or carelesse guides to leade them, they cannot but decay which haue no vision, Prouer. 29, 18. As the Lampe is extinguished without oyle, so religion and knowledge will decay without preaching, which is as the oyle to the lampe: as grasse withers without raine, and our bodies starue without foode, so doe our soules without sound doctrine seasonably giuen, which is as raine and food to the soule.

Secondly, heere is an admonition to all Magistrates, namely Patrons of beneficies, whom it concernes to prouide the people of Preachers, of whom they may heare instructions to life, as they will answere to God for their soules. And thirdly to the people, that they do* 1.162 earnestly desire and seeke to liue vnder the preaching of the Gospell, where they may heare the doctrine of sal∣uation; for where preaching may ordinarily be had, God neuer workes an inward calling, without an outward vocation, nor is knowne to giue faith without hearing. Therefore as men bee carefull to dwell in places where there is good ayre, water, &c. because these things are healthfull for the body: so, as they couet the health of their soules, let them much more seate themselues where the preaching of the worde is to bee had, in constant course from Sabbaoth to Sabbaoth. If God would not gine nor encrease faith in the Eunuch, and the Samari∣tanes but by the hearing of Philip, to Paul at his con∣uersion, but by the hearing of Ananias, nor to Cornelius but by the hearing of Peter, Acts 〈◊〉〈◊〉 and 10. Let not any

man then presume that he can be a beleeuer, if he neglect to be a constant and attentiue hearer of the word prea∣ched. Oh that men would beleeue and consider this truth, and doe accordingly.

Tim.

What is meant by [sending?]

Silas.

The vocation of God, calling some foorth from others, and furnishing them with guifts to preach his word, Acts 10, 38. as he sent Bezaleel to build the Ta∣bernacle, Moses, Samuel, Esay, and the rest to be Pro∣phets, Iohn to be a Cryer, Christ to be a mediator, Paul to be an Apostle, Titus to be an Euangelist, Epaphras to be a Pastor.

Tim.

How manifold is this vocation or sending?

Silas.

Twofold: First, immediate from God himselfe* 1.163 appointing Prophets in the olde Testament, or from Christ the Sonne of God, calling Apostles of himselfe, not by 〈◊〉〈◊〉, Gal. 1, 1. The other is mediate by the Church, according to such order as God hath set in it, that is (as Paul saith) by the hands of the eldership, by prayer and fasting, ordaining such as be duely elected & examined.

Tim.

What be the markes and tokens of a true vocation or sending?

Silas.

Of ordinary and mediate sending the tokens are sound doctrine, godly life, aptnesse to teach, pati∣ence in afflictions, 2. Cor. 6, 4, 5, 6. 1. Tim. 3, 2, 3. Titus, 1. 8, 9. Mat. 7, 16. Ier. 23, 22.

Tim.

What doctrines are we to learne from these words?

Silas.

That none must take vpon them the office of a* 1.164 Preacher, vnlesse he be sent of God. The reasons heere∣of* 1.165 be, first because such as preach without authority and sending, God refuseth them as impostors and decei∣uers, Ier. 23, 21. also their whole message is voide and nothing worth. For as they which vsurpe the place of Embassadors without the Princes command or instruc∣tions, declare not their Princes minde but their owne fansies, and so loose their labour and endanger them∣selues.

Likewise it is with all such as vndertake the prea∣ching of the worde, without the calling of the Church of Christ, God will bee present to assist and protect such as himselfe sendeth and appointeth, Ioshua 1. 5.

Tim.

In what case are we then heere in England, vvhich haue no Calling at all, if wee may beleeue 〈◊〉〈◊〉 the malici∣ous Papistes, or our Brownistes, and Cenforious Separistes?

Silas.

This is sooner saide by them then prooued: we are able to proue our vocation touching numbers of vs, by the integrity both of our doctrine and liues, and by the fruites of our labours, in conuersion of many soules* 1.166 to God: also for that wee are called and chosen by such Gouernors as the Church hath appointed for that end, and to such offices as bee proper to the true Ministers of Christ. Further marke this, that the Papists deny the cal∣ling* 1.167 of our Ministers, because it is not after the order of their Romish Synagogue: yet the Brownists 〈◊〉〈◊〉 challenge the calling of our Ministers to bee corrupt, in regard they were cast in that popish mould, as they say. Lastly though I will not defend personall defectes, yet the constitution of our Church for the calling of Mini∣sters cannot be disproued; for it requireth that they be examined, and not to be admitted to serue the Church, vnlesse they be found fit for life and doctrine: and that hands be laide on the ordained by such as be elders, with prayer, and fasting, and exhortation vnto the execution of their duties, many of vs being desired of our flockes, before hande, or approuedafterwardes. Where these substantiall thinges are the want of circumstances, will not make a nullity.

DIAL. XI.

Verse 15, 16. How beautifull are the feete of them which bring glad tydings of peace, & glad tydings of good things! But they haue not all obeyed the Gospel, &c.

Tim.

VVHat doth this Text containe?

Silas.

It proueth two things very needfull: First, that the Apostles were sent of

God to preach the Gospel vnto the Iewes and Gentiles, verse 15. Secondly, that it is not to bee maruailed at, al∣though the most Iewes remained vnbeleeuers, Verse 16. Which is knit to the former by a preoccupatiō; for it might* 1.168 be obiected, if Christ sent his Apostles to preach Christ, and offer peace by him, howe comes it to passe that no more of the Iewes did beleeue and weere saued? Let not that offend any man (sayeth Paul) to make him thinke the worse of the Gospell or of the Preachers of it; for it was foretold by Esay the Prophet, that fewe woulde obey the word. Others giue the reason of the connexion otherwise, as that he should now shewe, that howsoeuer hearing was necessary to faith, yet that faith did not alwayes followe hearing. Some thinke that whereas it might be obiected, If the Apostles did declare peace, why did not all the Iews enioy peace and saluation? The answere is, because vnto the enioying of peace and saluation, it is required not on∣ly to haue the message of peace brought, but to beleeue al∣so; which seeing nūbers did not, as Esay prophesied, there∣fore they obtained not saluation.

Tim.

How doth Paul proue the Apostlos to be sent of God to preach the word?

Silas.

By the testimony of Esay the Prophet in his chap. 52. verse 7. Heere we may obserue that the Apostle doeth not in all poynts cite this place as Esay hath it, for hee lea∣ueth out some words, as (〈◊〉〈◊〉 the mountaine) which had respect to the situation of Ierusalem: also hee changeth the number, turning the singular into the plurall, because God there speaketh of many that should be messengers of peace.

Tim.

But that place of Esay is meant of messengers sent* 1.169 to publish the deliuerance of the people, from the bondage of the Asyrians?

Silas.

It is so, yet in this place it is fitly applyed vnto the* 1.170 preaching of saluation by Christ, because it was the foun∣dation of all temporall deliuerances whatsoeuer: for see∣ing all the oppressions and miseries of Gods people, were

effects and fruites of their sinnes, it followes that their op∣pressions beeing taken away, their sinnes also did cease thorough forgiuenesse and reconciliation with God by Christ. Therefore all particular deliuerances, had euer their rootes and ground-worke, in the redemption pur∣chased by the bloud of Christ.

Tim.

But this place might be meant by the Prophets, which* 1.171 did also preach of the sufferings of Christ, and the peace which was made with God thereby.

Silas.

Yet it is not onely meant of the Prophets, because Paul heere applieth it to the Apostles which published the Gospell: also the Prophets in their preaching, with glad∣some thinges did mingle very heauy thinges and terrible threatnings, but the preaching of the Apostles was most gladsome and wholesome. We beseech you be reconciled &c. 2. Cor.5.

Tim.

What is here meant by [feet?]

Silas.

One member is put for the wholeman, so as by* 1.172 feet is meant the Apostles themselues, and their comming with the Gospell. The reason why hee onely mentioned the [feete] is, because they trauelled vppon their feete, to spread the Gospel both naked and weary, being poore and needy, see Math. 10. Secondly, to shewe thereby that the Gospel should not be spread abroad by force and strength but by a humble lowly kinde of teaching.

Tim.

Why are the Apostles feete called [beautifull?]

Sil.

To signifie that their comming was beautifull and desirable, preaching most sweet and comfortable matters. Their comming was thus beautifull, first, in respect of the manner of their teaching, which was with great alluring and delighting, their words being sweet as hony, and very gracious. Secondly, in respect of their sweet exhortations and holy life. Thirdly, because of their powerfull mira∣cles, wherewith they confirmed their doctrine. Lastly, in respect of the message which they brought, which was glad tidings of peace and good things.

Tim.

What signifies [peace?]

Silas.

Atonement with God by Christ, who of enemies are made friendes to God by iustifying them, Rom.5. 1. Whereof followes a double peace, first of the conscience, in that sinne being now forgiuen it can no more vexe or torment the conscience, which cannot now accuse and fu∣riously raile against vs as it was wont to doe; neither can our wicked affections so disquiete vs being renewed and led by the spirit. Secondly, a most louing peace with the brethren, hauing all one heart in the Lord and one soule.

Tim.

What are the good things heere spoken of?

Silas.

Not earthly and perishing, but celestiall and e∣ternall good things, as remission of sinnes, righteousnesse, the holy Ghost, regeneration and eternall life, the least of them greater then a world.

Tim.

What doctrine doth arise from the words thus ope∣ned.

Silas.

First, that the substance of the Gospell is to de∣clare* 1.173 the enmity of God with man in regard of sinne, and that reconciliation is to be attained only in Christ through faith. Secondly, that the Gospell ought to be much loued* 1.174 & respected of vs aboue all other things, because it brings vs tydings sure and sweete of the chiefest good thinges, as that our sinnes are forgiuen vs, &c. Thirdly, that all out∣ward blessings and deliuerances are tokens of God re∣conciled to true beleeuers. Fourthly, that all afflictions whatsoeuer, haue not now the nature of punishments, but are for chastisment vnto amendment, and remembrances, &c. O how ioyfull tydings are these, especially to contrite and troubled soules, which are feared with their sinnes and Gods iudgements? How should we esteeme of that Gos∣pell which declareth such desireable and gladsome mat∣ters, how dull and heauie be those soules which be not af∣fected? which leape not for ioy?

Tim.

What vse of this point?

Silas.

To reproue such as neglect the Gospell, or* 1.175 prefer ought before it, or contemne it, or do not duly con∣sider the excellency of it. Secondly, to exhort all men to

bee much more aboundantly thankefull for the Gospell, which offers and opens a treasure of most worthy and rare good things, liuing well and godlily, that God may long graunt vs the possession of it; least for vnbeliefe and vn∣thankfulnes, we deserue to loose it, as the seauen Churches of Asia did, Reue.2. & 3.* 1.176

Tim.

What other doctrine gather you hence?* 1.177

Silas.

That the true and diligent Minister of the Gospel ought greatly to bee had in reuerence. The reason is be∣cause they are the messengers that bring vnto vs these ex∣cellent and needfull things; and God hath here comman∣ded vs to admire their very [feete] which are their basest members. For if such as bring vs good newes though but of temporall things, are welcome to vs, and wee gladly re∣spect them: then how much more are the messengers of e∣ternall saluation to be had in honour: againe, if we thinke them worthy to be esteemed that offer vnto vs but a world ly treasure, how much more are they to bee accounted off, which brings vs a spirituall and heauenly treasure? Lastly, if in euery profession, the Ministers thereof vse to bee ho∣noured, as the idolatrous Pagans honour their sacrificing Priests, the Papistes their massing priestes, the Turkes their praying Priests: therefore a shame were it to Christians, if they should not honor their preachers, which preach peace to thē, being messēgers of reconcilement to the K. of heauē.

Tim.

What vse of this poynt?

Sil.

It exhorts all godly Christians, to haue their Mi∣nisters in singular loue, and to acknowledge them thanke∣fully, to prouide for them not grudgingly, to exchaunge their temporall for spirituall good things, their earthly for celestiall, 1 Cor. 9. Galat. 6. 1 Thes.5. 12. 13. Secondly, a sharp reprehension of such as vse their well deseruing Mi∣nisters vnkindly, or vnreuerently, falsly accusing them, wil∣fully resisting them, cowardly forsaking them; these shew themselues vnwoorthy of the Gospell, which so badly en∣treat the Ministers of it.

Tim.

What other doctrine?

Silas.

That it is the duty of Gods Ministers to preach good things to the people, which reproues the vnsuffi∣cient,* 1.178 or vnwilling, which will not or cannot; there is an* 1.179 heauy and eternall waight of vengeance due to such. Al∣so it bewraies the Pope to be no true Minister of Christ, because he doth nothing lesse then bring peace and the message of saluation; nay hee is a maine enemy to the doctrine of the Gospell, & disturbes the peace of king∣domes and common-wealths by his ambition and ty∣ranny: and yet he dareth to appropriate this text to him∣selfe, offering his feete couered with Buskins of gold to be kissed of Kings and Princes, because it is written, How beautifull are the feete that bringeth glad tidings? applying that vnto his proud pompous shooes, which the Holy∣Ghost vnderstood of sounde and painefull preaching, which the Pope flyes from as the Owle abhorres the light.

DIAL. XII.

Verse 16, 17. But they haue not all obeyed the Gospell: for Esay saith Lord, who hath beleeued our report? Then faith is by hearing, and hearing by the word of God?

Tim.

VVHat doth this Text containe?

Silas.

A cause why we should not maruaile that* 1.180 the Iewes did not beleeue the Gospell, though the Apo∣stles were sent of God to preach such a worthy and wel∣come message; for Esay had foretold that it should come to passe. Secondly, a conclusion of the former grada∣tion, in verse 14. shewing whence faith in Christ doth proceede, as touching the neerest and externall cause, namely by the Organ of hearing, verse 17.

Tim.

What is meant by the [Gospell?]

Silas.

Generally any gladsome newes, but especially the glad tydings of remission of sinnes by Christ, as Luke 2, 10, 11. I bring you tydings of great ioy, &c.

Tim.

What signifies [to obey the Gospell?]

Silas.

To beleeue the doctrine of saluation by Christ, and thus the word is vsed in Acts 6, 7. and Romanes 1, 5.

whereupon it is tearmed the Lawe of Faith, Rom. 3. 27. because it requireth obedience.

Tim.

For what Reasons is Faith called [Obedience,] and to Obey, put for Beleeue?

Silas.

Because to beleeue is the chiefest obedience, & it is commanded vs to beleeue in Christ, 1 Iohn 3, 23. and our reason and iudgement is naturally repugnant to the Doctrine of the word: for they are darknesse, Ephes. 5, 8. Therefore to assent to the word, and willingly to beleeue the truth without reasoning and gainsaying, it is a verie great obedience. Secondly, this obedience of Faith, bringeth forth obedience in practise; for faith purifieth the heart, Acts 15, 9. and workes by loue, Gal. 5, 6. No Christian shall obey God by louing him and our neigh∣bour, by slaying sinne and dooing righteousnesse, vn∣lesse he first beleeue that the word is from God, and sub∣mit to it by Faith.

Tim.

What will follow heereof?

Sil.

First, that all vnbeleeuers are obstinate and rebel∣lious sinners against God, though they think otherwise, and be held for honest men. Secondly, that such as lacke Faith, cannot perfourme any obedience vnto God: it is sinne, if it be not of faith.

Tim.

What Doctrine ariseth from hence [That all which heard the Apostles, did not beleeue them?]

Tim.

That the Faith of the Gospell is not common to all which heard the Gospell, as it is written, All men haue not Faith. 2 Thess. 3, 2. Also experience proueth the truth heereof, for the Prophets complaine that few beleeue their preaching, Esay 53, 1. Also Christ, when hee prea∣ched the doctrine of the Gospell most clearly, and migh∣tily confirmed it by myracles, yet but one heere and there did receiue it, scarse one man of a thousand: such also was the successe of the Apostles preaching, as this place proueth, and such it is continually.

Tim.

But Paule had sayde, that hearing bringeth foorth Faith.

Silas.

It is true, that hearing of the word is necessarie to faith, but not on the contrary doth faith necessarilie follow of hearing. If any man do beleeue, it is thorough hearing as an outward meanes, but not euery one that heareth, proueth a beleeuer. Iustification presupposeth vocation, but vocation is not alwaies accompanied with Iustification.

Tim.

What is the reason why all which heare, do not proue beleeuers?

Sil.

Because all are not elect, and it is a certain thing, that onely such as are ordained to life, do beleeue, Actes 13, 48. Thence it is called the Faith of the elect, Titus 1, 1. and they are said to be called which are predestinate, Rom. 8, 31. Secondly, because outward hearing is not e∣nough to engender faith, there must be also an opening of the eyes and heart, by the Spirit, Acts 26, 18. and 16, 14. But this Spirit the world cannot receiue, Iohn 14, 17. Such onely receiue it to whom it is giuen, Math. 13, 11. And Esay 53, 1. hauing saide, few beleeued their report, addeth this as a reason, because The arme of the Lord was not reuealed, that is, Gods powerfull spirit did not touch their hearts effectually. Thirdly, in some their pride and ouer-weening, by conceyuing too highly of their owne wit and vnderstanding, leaning vnto their owne naturall wisedome, is a very great hinderance to faith, Math. 11, 25. 1 Cor. 1, 26. Fourthly, many stumble at the pouertie of Christ and his followers, Mat. 11, 6. To which may be added the wicked examples of preachers and professors of the Faith, as a great obstacle.

Tim.

What vse is to be made heereof?

Silas.

That we now do not the lesse esteeme the Gos∣pell, though we see it generally vnfruitfull, because this hath beene the portion of other times and ages; & here∣with Christians must arme themselues that they bee not offended to see the multitude of vnbeleeuers: and there is no place so ful of vnrighteous men, as where the word is most preached; which is a great occasion of stumbling,

to cause men to thinke ill of the Doctrine, as if it were the proper cause of wickednesse, or at the leastwise vna∣ble to conuert sinnes: whereas the faulte is not in the word, nor alwayes in the teachers, but in the indisposi∣tion & naughtines of the hearers, the seede being good, but the ground barren and euill. Secondly, it confutes such as thinke the Faith of the Gospell to proceede (in part at the least) from the naturall strength of mans free will: whereas this beeing equall and of the like force in all men, then should all men haue Faith, and equally o∣bey the Gospell. If free will were the cause of beleeuing, that is, if men did therefore beleeue and receiue Grace offered, because they are willing to receiue it, & might refuse if they would: if Faith might come after this fa∣shion, who is it but he would be content to be a belee∣uer? But the Scripture teacheth vs, that Faith is the gift of God.

Tim.

From whence doth the Apostle fetch this testimonie of Esay, to prooue the fewnesse of beleeuers: & what is the drift of that Oracle?

Silas.

He doth fetch it from Esay 53, 1. the drift both of the Prophet there, and the Apostle heere is all one, e∣uen to complaine of the Iewes infidelity, namely, that the ioyfull message of the Gospell had so harde successe and vnhappy end among them, as that the greatest num∣ber should still abide in their vnbeleefe: wherewith see∣ing men were not mooued, therefore Paul turneth his complaint to God, and mourneth for it before him.

Tim.

What are wee to vnderstand by this Question [Who hath?]

Sil.

This question signifies sometimes [None at al,] as* 1.181 Rom. 10, 6. and it is sometimes put for Few, as Psal. 15, 1. and heere likewise.

Tim.

What signifies Report?

Silas.

The word in the Hebrew signifies hearing, or the Doctrine which was heard, not which the Apostles themselues heard of God, but which the Iewes heard

from the Apostles: therefore it is saide [Our report,] in which word, the thing which is the obiect of hearing, is put for hearing it selfe.

Tim.

What Doctrines from hence?

Silas.

That the Prophets by the Spirit of prophesy, did* 1.182 foresee what effects would follow the Gospell preached to the Iewes. God foreseeth all thinges of himselfe pri∣marily: men do it secondarily by the helpe of his Spirit. Secondly, we learne that it is a cause of great greefe to the Ministers of God, to see none or little fruite to come of their teaching Heb. 13, 17. wherein they must shewe patience, considering it was the portion of Christ his Prophets and Apostles. Thirdly, wee learne, that when the Gospell was first deliuered to the Iewes, the smallest number did receiue it, euen an handfull in respect of the rest which resisted it; like to the gleannings in haruest, or Grapes after the vintage. The cause heereof, was not the prophesie of Esay because he foretold it, but the cō∣trary rather beeing true, that because they were not to beleeue, therefore the Prophet so foretolde it: but the true causes wer two, 1. secret, viz: that God did not giue with his Gospell his inwarde effectuall illumination of his Spirit, to reueal Christ in them. The second was open and outward, namely the person of Christ being poore and meane, and his passion reproachfull; which bred in the Iewes, a contempt of him, and of his teaching, Esay 53, 3, 4.

Tim.

What vse of this point?

Sil.

It teacheth God to be no accepter of persons, in* 1.183 that he denieth faith euen to his own people the Iewes. Secondly, that no dignity of place or people, can priui∣ledge any against infidelity and sinne. For Adam in Pa∣radice, and the Iewes in Palestina the Holy Lande, yet disobeyed God. Thirdly, what the Scriptures foretell, must certainly come to passe: the prophesies of the old, so of the new Testament, must certainely bee fulfilled. Lastly, seeing Faith is not common vnto all hearers, let

such then as haue faith, see that there is great cause to be thankefull to God for such an vnspeakeable guift.

Tim.

What are we to learne out of the next verse?

Silas.

That our hearing is the accustomed occasion of faith by Gods ordination, through the working of the Spirite. Secondly, that nothing (but the word of God) must be the substance of our words and sermons, because they alone containe a persect instruction both of faith and manners: and nothing but it can satisfie the consci∣ence in the cause of religion and saluation; for the con∣science hath no rest till it heare God speake in his word. Howbeit, if by [word] we vnderstand the commandement of God enioyning teachers to preach, and Christians to heare it, will well agree with [sending,] spoken of in Scriptures Mat. 4, 4.

DIAL. XIII.

Verses 18, 19. But I say, haue they not heard? Yes verily their sound went out into all the earth, and their words into the ends of the world. But I demand, did not Israell know God? First Moses saith, I will prouoke you to enuy by a nation that is not my nation, and by a foolish nation I will anger you.

Tim.

WHat is the drift of this text, vnto the end of this Chapter?

Silas.

It containeth a sharpe reproofe of the affected ignorance of the Iewes, or of their ignorance ioyned with obstinacy. After that Paul had prooued the Gentiles to belong to the election of God, by the effects, (because they had beene by the preaching of the Apostles effectually called to Christ,) and had accused the Iewes of infidelity, in that they refused to beleeue the Apostles beeing sent of God with such a welcome message: Hee doth now make it plaine by testimonies out of the Psalmes and Prophets, that they could not pleade ignorance, and had no excuse thereof left vnto them.

Tim.

What be the parts of this Text?

Silas.

Two: First a double obiection, the one in verse

18, the other in verse 19. Secondly, a double answere one to each obiection.

Tim.

What is the first obiection, and how is it answered?

Sil.

Haue they (that is the Iews, or as some think both Iew and Gentiles) heard? It is an obiection made by some Iew in behalfe of the Iewes to excuse them, that they could not beleeue, because they heard not, & faith commeth by hearing. Seeing then they had no faith, it was a signe they had not heard. Vnto which the Apo∣stle answereth, that the Gospell was then published to the whole world, therefore the Iewes must needes haue heard; for how could the Israelites bee without hearing, seeing the Gentiles (euen all the worlde besides) had heard? as it is heere prooued by the Apostle out uf the 19 Psalme, verse 4.

Tim.

But Dauid speakes of the creatures, and the naturalk* 1.184 knowledge got by beholding the heauens, as in verse 1.

Silas.

It is true, he speakes of the voyce or preaching* 1.185 of the creature historically, yet by the way he prophesies of the voyce and preacing of the Apostles; for of one and the same sence, 〈◊〉〈◊〉 may be sundry applications: or it is but an allusion to that place, thus and in this manner: as once God taught the whole world to knowe him by the line, and voyce of the heauens, which was a loude sound to proclaime his eternal God-head and power; so now hee hath vniversally made himselfe knowne by the Apostles doctrine. Or he argueth eyther (a pari) of the like, thus: As God would haue himselse publikely see foorth by the dumbe preaching of the heauens, so by the liuely sounding voyce of the Gospell: or (a minori) of the lesse, thus: If the naturall knowledge of God beeing lesse precious and profitable, be published abroad, then much more that knowledge which is by the Gospell, ought to be so, being farre more cleere and health-full: this may be receiued as fittest, yet all good.

Tim.

But how should this bee, seeing as yet there be sundry* 1.186 people to which the Gospell was neuer preached, as Iaponica,

Basilica, and other barbarous people not a fewe, as appeares by their captiues which were of them, and bewray an vtter igno∣rance of Christ?

Silas.

These countries in the Apostles time, might ei∣ther* 1.187 bee vndiscouered or not inhabited; but it is certaine that euen afore the Apostles death, Christ was preached to all nations knowne, and countries which were dwelt in, ei∣ther by the person of Preachers, or by same of their doc∣trine: as the same of deliuerance of Israel, and destruction of the Egyptians came to Iericho, for Rahab heard of it. This point may bee prooued, first by Christs commaunde∣ment, which was not in vaine, Math. 28, 19. Goe teach all Nations. &c. also Marke 16. 15. Acts 1, 18.

Secondly, Paul witnesseth that in his time this comman∣dement was fulfilled, as Col. 1, 6, 23. Thirdly, if one Apo∣stle could spread it from Ierusalem to Spaine, Rom. 15, 19. howe likely is it that all the rest might preach the Gospell to the known parts of the world. Fourthly, many, yea most of the Fathers are of this opinion, Hilary vpon Math. 24, 14. affirmeth that the Gospell was preached in the vniuer∣sall world, before the ouerthrow 〈◊◊〉〈◊◊〉: Chrysostom sayeth that in space of thirty yeares, the Gospell was prea∣ched to all. Eusebius Ierome, Theophylact, & Ambrose teach the same trueth; of his time Ierome sayeth, that no nation was ignorant of Christ.

Tim.

What profit is to be made of this poynt?* 1.188

Silas.

It confutes the Iesuites, Pererius, Bellarmine, and Rhemists in Mat. 24. who yet say the Gospel is not gene∣rally preached, but shall bee before the end of the world: this is to crosse authority of Scripture, and opinion of the learned; as Augustine read shall be preached, for had been preached. Secondly, it reproues the popish Historians of falsehoode in writing, that the Brittaines receiued not the faith till Austine the Monkes time; whereas they were e∣uen in the Apostles times conuerted to the faith by Symon Zelotes, as Nicephorus writeth: and in King Lucius time* 1.189 (which was two hundered yeares afore Austine) preachers

were sent from Eleutherius the first Bishop of Rome, to in∣struct the Brittaines in the Christian faith; also by good stories it will appeare, that Austine brought in Romish ty∣rany and superstition, rather then the faith of the Gospell, peruerting the people rather then conuerting them. Third∣ly, it commends diligence in the Ministers by the example of the Apostles: shall we not attend our flock, when the A∣postles trauailed so far? And the great power and esficacy of the worde, by the prosperous power of God; also the goodnesse of God illustrating this worlde, with this newe light from heauen.

Tim.

What is the next obiection?

Silas.

Did not Israel know? Where some word is to bee* 1.190 supplyed to make vp the sence, as [God] after maister Be∣za, or the generall preaching of the Gospell, or the con∣uersion of the Gentiles depending thereon; which last, Piscator likes best, because the following Prophesies doe speake of their vocation.

Tim.

What is the meaning of the obiection?

Silas.

That though Israel heard, yet it may be they vn∣derstood* 1.191 not the doctrine nor counsell of God, touching the calling of the Gentiles; therefore they tooke offence at their conuersion, of meere ignorance.

Tim.

How is this obiection answered?

Sil.

They did grudge and were angry, that the Gospell* 1.192 was translated to the Gentiles; also in their heartes they disobeyed, and with their mouthes gaine-sayed the doc∣trine of Christ, (as is is proued heere by testimonies out of Moses and Esay;) and therefore the Iewes could not chuse but knowe the Gospell, and that it was preached to the Gentiles, for this was the occasion of their enuie and an∣ger.

Tim.

Whence is the first testimony fetched?

Silas.

From Deuteron. 32, 22. where God threatneth the Iewes, that he will punnish them with iealousie and anger, by preferring the Gentiles before them, at the sight where∣of their heartes should bee vexed to behold all their priui∣ledges

taken from them, and giuen to a people whom they accounted most vile and despicable.

Tim.

What is meant by Iealousie?

Silas.

It is borrowed from married estate, where a man* 1.193 is grieued to see his beloued wife eyther wholy taken away or to see another admitted to the fellowship of his loue. It signifyeth then the great griefe of the Iewes, to see the Gentiles admitted into that dignity which they once had, to wit, to be the people and worshippers of the true God, from whom they had so long beene strangers.* 1.194

Tim.

If iealousie bee a sinne, how is God said to prouoke to it?

Silas.

Eyther by occasion, bestowing benefits to the* 1.195 Gentiles, to the angring of the Iewes, Acts 13, 44. or ac∣cidentally, as the light of the Sunne offends weake eyes, though it bee in it selfe comfortable, or in respect of the end, that by such anger the Iewes might be stirred vp to beleeue in Christ: as a mother to bridle the wantonnes of her owne Childe, will cast it off, and call vnto her the Childe of a stranger, to moue it to haue the more grace: but God doth that in earnest, which mothers doe in iest, or as iealousie is a punishment of former sinne, so it is of God, as is to bee seene by the former place of Deut. 32, 21. The Iewes had chosen to themselues such as were no Gods, therefore God to vexe them, would take to him such as were no people; they had chosen to themselues another husband, and he had chosen another wife to bee euen with them. Now sinne as it hath the nature of pu∣nishment is a good thing, and comes of God; for it is the execution of his iustice.

Tim.

What is the doctrine from hence?* 1.196

That God in his iustice doth punish sinne by sinne, yea in such sort as he doth proportionate the paine to the fault; example heereof in Pharaoh, whose heart was hardned of God for his former sinne, see Romanes 1. 26, 28. and 11, 8, 9.

Tim.

What profit of this Doctrine?

Silas.

It teacheth how fearefull a thing the iustice of God is, in that for sinne he can strike not the body of men* 1.197 alone; but the very soules of men with new sinnes, filling them with more sins, which greedily follow their owne lusts; to shew himselfe the Lord and Gouernour of the soules, as well as of the flesh of men, and is able to wotke in them eyther good things according to his mercies, or euill things according to mens merites. Secondly, it warneth all men aboue all things to beware, as of all sin, so especially of sinning wittingly and willingly, after many instructions, and benefits, and admonitions to a∣mendment, for God will plague such spiritually, by giuing them ouer vnto the power of sin, which is the most gree∣uous iudgement vnder heauen, and it is so much the more greater, because it is insensible: for whereas all other iudg∣ments be without sinne, this alone is with increase of guilt and sinne.

Tim.

Why doth bee call the Gentiles [no people] beeing so* 1.198 great a people?

Silas.

Because first they were such in the account of the* 1.199 Iewes, Mat. 15, 28. Secondly, they were such in the ac∣count of God himselfe, who reckoned them for no people, as they esteemed him for no God. Thirdly, because they were not Gods people, they might as well bee no people as not his people; for as wicked men are said to be dead in sinnes while they liue, so the Gentiles while they were sttā∣gers from God, were not worthy to bee esteemed his peo∣ple, or any people at all.

Tim.

But wherefore tearmeth he them a foolish people, seeing there were amongst them Philosophers and many learned men,* 1.200 Acts 17, 18. Rom. 1, 22. 1. Cor. 1. 20.?

Silas.

They were indeed wise in the wisedome of the* 1.201 world, which is foolishnesse with God, all true wisedome stands in the knowledge of God, Iere. 17. They haue cast away thy words, what wisedome is therefore in them?

Tim.

But Paul doth witnesse in Rom. 1. 20. 21. that Gen∣tiles had the knowledge of God.

Silas.

They had some litterall and superficiall know∣ledge by the light of nature, through the view of the* 1.202 creatures, but no true & sauing knowledge by the light of the Spirite, through the vnderstanding of the Scrip∣tures.

Tim.

What is the doctrine from hence?

Silas.

That wretched is the estate of all people and per∣sons* 1.203 which liue without the sound knowledge of Christ, because they are without God, strangers from him, voyd of his life, full of foolishnesse and sinne, and subiect to e∣ternall destruction.

Tim.

What vse heereof?

Silas.

It serues to moue vs to thankefulnesse for the light of the Gospell, and to walke in it while wee haue it, seeing thereby we are deliuered from our former con∣dition of ignorance and vnbeleefe, and restored to such a maruailous wisedome which makes wise to saluation, see Chap. 9, verse 26.

DIAL. XIIII.

Verses 20, 21. And Esay is bold and saith, I was found of them that sought mee not, and manifest to them that asked not after me: and vnto Israel he saith, All the day long haue I stretched forth my hand vnto a disobedient and gaine-saying people.

Tim.

VVHence are these two testimonies fetched?

Silas.

Out of the Prophet Esay, Chapter 65. verse 1, 2. wherein the first verse which is heere by Paul set latter, is the former in Esay, and the former heere, is latter there: the last wordes of the first verse of Esay, being quite left out, and some words in the second changed, but the meaning kept entire,

Tim.

What is the summe of these two texts?

Sil.

The one is a consolatory Prophesie, foretelling the* 1.204 vocation of the prophane Gentiles, how they should be accepted of God vnto mercy: the other is a menacing prophesy, threatning reiection & casting off to the rebel∣lious and stubborn Iewes, or the refusing of the Iewes for their obstinacy,

Tim.

What meaneth Paul when hee sayeth that Esay is [bold?]

Silas.

The meaning is, that though hee well knew that* 1.205 the Iewes would hate and persecute him, for his foretelling so plainely the abiection of themselues, and the adopting of the Gentiles to be Gods people in their stead; yet hee did not couertly and fearefully, but openly and confident∣ly speak of it without feare of their cruelty, or respect of danger. This grace is commended in Paul, Acts 28, 31. & in Peter and Iohn, Acts 4, 13. for where there is no perill proposed, there is no cause of boldnes; but boldnes and liberty of speach argueth that it could not bee sayed with∣out hazard.

Tim.

What instructions may we learne from hence?

Silas.

First, the condition of the Ministers of Christ, that they shall fall into dangers, if they bee faithfull and ready to speake the truth freely; as the Galathians became ene∣mies to Paul, Achab to Elias, Herod to Iohn Baptist, the Pharisies to Christ, and all because they spake the trueth: this lewd vnthankfull world, can affoord no better wages to the seruants of God. Secondly, that Ministers of the word may not for feare of dāgerconceal the truth, because that God who commandeth them to declare his will with∣out feare, can & will recompence them with good things, if they doe their duty, and with euill thinges if they fainte because of men, see Ieremy 1, 17, 18.

Tim.

What learne ye hereby, that God was found of them that sought him not?

Silas.

The woefull estate of the Gentiles, euen of vs all* 1.206 by nature, as we are corrupt in Adam. The reason hereof* 1.207 is, because we are naturally ignorant of God, and careles of him, of his fauor and worship: we neyther of ourselues seek him, or so much as aske after him. Such are all men by nature without the Spirite of Christ, as is to bee seene in the example of Paul, Acts 9. and Zacheus, Luke 19. and the Thiefe on the crosse, and by testimonies of Scripture, Psal. 14, 1, 2, 3. Rom. 5, 7, 8. Gal. 4. 8. Ephe. 4, 18. Titus 3, 3. Wee

doe more thinke of God before our conuersion, then the lost groat on her which lost it, or the lost sheepe minds his sheepheard from whome he strayed.

Tim.

What vse of this poynt?* 1.208

Sil.

It serueth to humble vs in our owne eyes, when we shall meditate vppon our old estate, and to cause vs to ex∣toll the loue and mercies of Christ, freely of his own good∣nesse, calling vs to him, and seeking vs vp when we not so much as once minded him, no more then a dead man min∣deth* 1.209 the things of this world.

Tim.

It is elsewhere written, that such as seeke God shall finde, as Esay 55, 6. I am found of them that seek me, and Mat. 7, 7. Seeke and ye shall finde; how then is it sayd here, that he is found of them who sought him not?* 1.210

Sil.

This is vnderstoode of the time going before their first conuersion, and calling of the elect which seeke not God, till hee first seeke and finde them; but the other pla∣ces and texts speake of such as beeing once conuerted and moued by the Spirite of Christ, doe henceforth seeke him, and by seeking find him. When God inwardly stirreth the elect, then they seeke him, Iohn 6, 44. and by seeking find, but before they be first found of God, they no more seeke him, then a dead man seekes life, or a sleeping man foode.

Tim.

What doth the 21. verse contayne?

Silas.

It doeth describe Gods exceeding great mercie towards the Iewes, & their wicked ingratitude in despising it, being louingly and constantly offered: but more parti∣cularly it doeth set forth two excellent vertues in God, and two notorious vices in the Isralites.

Tim.

What be the two vertues in God?

Sil.

First Gods kindnes, signified in stretching forth the hand, which is a speeech borrowed from mothers, who al∣lure their wanton children to them by casting abroad their handes, therein shewing howe ready they are to embrace them when they come: in like manner God by benefites, threatnings, exhortations, promises, yea by al meanes, faire or foule, inuiteth and calleth to faith and repentance, the

obstinate Iewes, that he might reclaime them. The second vertue in God, is his patience & perseuerance, noted here∣by that hee stretched out his handes all the day, with great continuance; euen all the time of the lawe of Moses, euer since they first came out of Egypt, God tooke speciall care of that people, and neuer ceased one way or other to pro∣uoke them to come to him, as appeareth in 2, Chron, 36, 15. 16.

Tim.

What is the profit to be made hereof?* 1.211

Sil.

First, it teacheth that wicked sinners perish through their owne demerite, and the cause of their destruction can at no hand be imputed to God, O Israel thy destruction is of thy selfe. Hos. 13, 9. Secondly, it admonisheth all Christians, but Ministers especially, how to proceede in their rebukes and exhortations, namely with al manner of kindnes, loue, and continuance, leauing nothing vndone which may turn to the amendment of others, doing it constantly without wearinesse, euen so long as there is any hope, 2 Tim. 2, 25, 26. also 2 Tim. 4, 2. and while Ministers doe thus, men are to consider, that now God doeth spread abroad his hands to receiue them; the contempt of which kindnesse will draw on remediles and most grieuous plagues vpon whole Churches, as the seauen Churches of Asia, Reue. 2, and 3. Chapters; and on whole countries, as Iuda and Israel, and innumerable other kingdomes, which for contempt of this kindnesse tendred in the ministery of the worde, lye vnder Paganisme or Papisme; by whose example let vs bee ad∣monished to beware and learn to come when God calles, to answere when he speakes, to repent when hee inuiteth vs thereunto. Thirdly, we are here admonished, that if we lose our paines & patience, yet not to be discontent, seeing God himselfe had no better speed, and it is well, if the ser∣uant be as his Lord.

Tim.

But what be the two vices in the Iewes?

Sil.

First, rebellion or disobedience in the heart, in re∣fusing to beleeue the promises, and to do the commande∣mēts of God. Secondly, their contumacy in gaynsaying the

Prophets, rayling at them, and speaking against their do∣ctrine with their tongues, whereof we haue an example in Acts 13, 45. and 19, 9.

Tim.

What followes heereupon?

Silas.

That the Iewes for trampling Gods mercies vn∣der foote, and spurning at his word, did deserue to bee reiected, and without wrong were refused of God: and secondly, that they had no cause at all to be angry, that the Gentiles were adopted, & taken in to be Gods peo∣ple in their roome, seeing they wel deserued to be quite cut off.

Tim.

What Instructions ariseth from hence?

Silas.

First, that vnbeleefe of heart when the word of* 1.212 God cannot perswade vs, is like the sinne of Rebellion. For such do in their hearts rise vp and resist God, as Re∣bels their Prince. Secondly, that infidelity doth bring forth and breede contradiction; therefore men are bold with their mouths, to speake against the doctrine of the Scriptures, because they do not vnderstand nor beleeue it: as faith engendreth reuerence of the word, and cau∣seth vs to glorifie it, so incredulity procureth prophane men to speake ill of the word of God, and to raile at the true Ministers thereof; which howe greeuous and hey∣uous a sinne it is, may appeare by the punnishment God tooke on the Iewes whom he cast off for it. Thirdly, we learne, that both Ministers and other godly Christians, are to take it patiently when men resist the trueth which they vtter, seeing the vngodly Iewes did gainesay euen God himselfe, speaking to thē by his Prophets: And are men better or greater then God? Shall God be gainsaid, and dost thou so take on and vexe, because thy worde or counsell is crossed and controlled? Learne humility, and be content to be contradicted.

Notes

• * 1.1

  Doctrine.
• * 1.2

  Reasons.
• * 1.3

  Vses.
• * 1.4

  〈◊〉〈◊〉.
• * 1.5

  Interpreta∣tion
• * 1.6

  2. Doctrine.
• * 1.7

  Reasons.
• * 1.8

  Vses.
• * 1.9

  Iohn 17, 9.
• * 1.10

  Parts.
• * 1.11

  Interpret.
• * 1.12

  Doctrine.
• * 1.13

  Reasons.
• * 1.14

  Vse.
• * 1.15

  Luke 9, 34, 35
• * 1.16

  Method.
• * 1.17

  Interpret.
• * 1.18

  Doctrine.
• * 1.19

  Reason.
• * 1.20

  2 Thes, 2. 8.
• * 1.21

  Vse.
• * 1.22

  Ignorantia ex∣cusat non a toto sed á 〈◊〉〈◊〉.
• * 1.23

  2. Doctrine.
• * 1.24

  Reason.
• * 1.25

  Vse.
• * 1.26

  Interpreta∣tion.
• * 1.27

  3. Doctrine.
• * 1.28

  4. Doctrine.
• * 1.29

  Reason.
• * 1.30

  Vse.
• * 1.31

  Interpreta∣tion.
• * 1.32

  5. Doctrine.
• * 1.33

  Reason.
• * 1.34

  Similitude.
• * 1.35

  2. Part of Chap.
• * 1.36

  6. Doctrine. Reason.
• * 1.37

  Vse.
• * 1.38

  Drifte.
• * 1.39

  Method.
• * 1.40

  Parts.
• * 1.41

  Coherence.
• * 1.42

  Interpreta∣tion.
• * 1.43

  Summe.
• * 1.44

  Doctrine.
• * 1.45

  Reason.
• * 1.46

  Vse.
• * 1.47

  The formet Doctrine tea∣cheth, that Faith proper∣ly taken, 〈◊〉〈◊〉 not, but in respect of the obiect Christ, from whom it hath al vertue and power.
• * 1.48

  How the law doth bring to Christ.
• * 1.49

  Vse.
• * 1.50

  Much more worthy of re∣proofe are such as be neuer a whit affrighted & greeued by hearing the threats of the law, these be 〈◊〉〈◊〉 from Christ.
• * 1.51

  2. Part.
• * 1.52

  1. Doctrine.
• * 1.53

  2. Doctrine.
• * 1.54

  Summe.
• * 1.55

  Scope.
• * 1.56

  Interpret.
• * 1.57

  1. Doctrine.
• * 1.58

  Reason.
• * 1.59

  Vse.
• * 1.60

  Interpreta∣tion.
• * 1.61

  1. Doctrine.
• * 1.62

  2. Doctrine.
• * 1.63

  3. Doctrine.
• * 1.64

  A doubt.
• * 1.65

  Solution.
• * 1.66

  Vse.
• * 1.67

  The law hū-bleth vs by shewing what we ought to haue, and yet haue it not by our owne default, also it prouoketh by prayer to secke it.
• * 1.68

  Scope.
• * 1.69

  Summe.
• * 1.70

  Parts.
• * 1.71

  Interpreta∣tion.
• * 1.72

  1. Doctrine.
• * 1.73

  2. Doctrine.
• * 1.74

  Faith proper∣ly taken, is not our iu∣stice before God.
• * 1.75

  A doubt.
• * 1.76

  A solution. Therefore Law and Gos pell to be de∣stinguished by the nature of doctrine and not by bookes.
• * 1.77

  Vse.
• * 1.78

  Doubt.
• * 1.79

  Solution.
• * 1.80

  Interpreta∣tion.
• * 1.81

  Doctrine.
• * 1.82

  Reason.
• * 1.83

  Vse,
• * 1.84

  Doctrine.
• * 1.85

  Doctrine.
• * 1.86

  Doubt.
• * 1.87

  Solution.
• * 1.88

  Vse.
• * 1.89

  To him who hath not the fruit of these, to him Christ is not dead, risen, and as∣cended.
• * 1.90

  Scope.
• * 1.91

  Summe.
• * 1.92

  Parts.
• * 1.93

  Interpreta∣tion.
• * 1.94

  Doctrine.
• * 1.95

  Reason.
• * 1.96

  Vse.
• * 1.97

  Similitudes.
• * 1.98

  Vse.
• * 1.99

  3. Doctrine.
• * 1.100

  Interpreta∣tion.
• * 1.101

  Doubt.
• * 1.102

  Solution.
• * 1.103

  Doubt.
• * 1.104

  Solution.
• * 1.105

  Doctrine.
• * 1.106

  Aidoubt.
• * 1.107

  Solution.
• * 1.108

  Vse.
• * 1.109

  Coherence.
• * 1.110

  Method or disposition of the Text.
• * 1.111

  2. Degree of Saluation.
• * 1.112

  Iewes & Gen∣tiles be equal, wherein and why.
• * 1.113

  Interpret.
• * 1.114

  Doctrine.
• * 1.115

  Reason.
• * 1.116

  Al that be iu∣stified by faith onely, are freely iustifi∣ed, Amb. in 3. ad Rom.
• * 1.117

  God hath Iu∣stified vs, v. sing thereto no workes but saith onely, cbrys. in 3. Rom
• * 1.118

  Onely Faith in Christ do∣eth make vs cleane Aug.
• * 1.119

  Vse.
• * 1.120

  Quod primam, id verum: sal. sum quod poste∣rim.
• * 1.121

  2. Doctrine.
• * 1.122

  Reason.
• * 1.123

  Vse.
• * 1.124

  Colos. 2, 2.
• * 1.125

  Iohn 17, 3.
• * 1.126

  Iohn 6, 40.
• * 1.127

  Ephes. 3, 12.
• * 1.128

  Doubt.
• * 1.129

  Solution.
• * 1.130

  Doubt.
• * 1.131

  Solution.
• * 1.132

  Confessio est via qua peruentur 〈◊〉〈◊〉 Bez Note.
• * 1.133

  Doctrine.
• * 1.134

  Scope.
• * 1.135

  Doctrine.
• * 1.136

  Reason.
• * 1.137

  Vse.
• * 1.138

  Doubt.
• * 1.139

  Interpreta∣tion.
• * 1.140

  2. Doctrine.
• * 1.141

  Doctrine. 3
• * 1.142

  Method.
• * 1.143

  Interpret.
• * 1.144

  Doctrine.
• * 1.145

  Vse.
• * 1.146

  2. Doctrine.
• * 1.147

  Reasons.
• * 1.148

  2. Doctrine.
• * 1.149

  Doubt.
• * 1.150

  Doubt.
• * 1.151

  Solution.
• * 1.152

  Reasons.
• * 1.153

  Vse.
• * 1.154

  Doctrine.
• * 1.155

  Reason.
• * 1.156

  Vse.
• * 1.157

  Doctrine.
• * 1.158

  Reason.
• * 1.159

  Doubt.
• * 1.160

  Solution.
• * 1.161

  Vse.
• * 1.162

  Preaching of the word is as Oyle, faith as the Lampe. As the Lamp without oyle goeth out, so faith with∣out preaching
• * 1.163

  Interpreta∣tion.
• * 1.164

  Doctrine.
• * 1.165

  Reason.
• * 1.166

  〈◊〉〈◊〉 Cor. 3, 12.
• * 1.167

  Called to preach, not to Sacrifice.
• * 1.168

  Coherence.
• * 1.169

  Doubt.
• * 1.170

  Solution.
• * 1.171

  Doubt.
• * 1.172

  Interpreta∣tion.
• * 1.173

  Doctrine.
• * 1.174

  2. Doctrine.
• * 1.175

  Vse.
• * 1.176

  5. Doctrine.
• * 1.177

  Reason.
• * 1.178

  Ezek. 3, 18.
• * 1.179

  1. Cor. 9, 16, 17.
• * 1.180

  Part.
• * 1.181

  Interpret.
• * 1.182

  Doctrine.
• * 1.183

  Vse.
• * 1.184

  Doubt.
• * 1.185

  Solution.
• * 1.186

  Doubt.
• * 1.187

  No kingdome of note in the world, but within 40. yeares after the passion of Christ, recei∣ued the Gos∣pel, saith Egi∣sippus.
• * 1.188

  Vse.
• * 1.189

  〈◊〉〈◊〉 brought in ra ther tyranni∣cal subiectiō to the Pope, then pure re∣ligion Peter Martyr.
• * 1.190

  Obiection.
• * 1.191

  Summe.
• * 1.192

  Answere.
• * 1.193

  Interpreta∣tion.
• * 1.194

  Doubt.
• * 1.195

  Solution.
• * 1.196

  Doctrine.
• * 1.197

  Vse.
• * 1.198

  Doubt.
• * 1.199

  Solution.
• * 1.200

  Doubt.
• * 1.201

  Solution.
• * 1.202

  Solution.
• * 1.203

  Doctrine.
• * 1.204

  Summe.
• * 1.205

  Interpreta∣tion.
• * 1.206

  Doctrine.
• * 1.207

  Reason.
• * 1.208

  Vse.
• * 1.209

  Doubt.
• * 1.210

  Solution.
• * 1.211

  Doctrine.
• * 1.212

  Doctrine.