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. III.

DIALOGVE I.

Verse 1, 2.

1. What is the preferment of the Iew, or what is the profit of Circumcision? 2. Much euery way because vnto them of trust, was committed the Oracles of God.

Timotheus.

IN few wordes lay downe the sum and order of this third Chapter.

Sil.

The Apostle stil goeth on, to proue the Iewes to be guilty thorough sinne, of Gods wrath; that whatsoeuer preroga∣tiues they had on Gods part to grace them, yet because of their vnbeliefe and other transgressions, they were no more iust before God then the sinfull Gentiles, as he confirmeth by sundry authorities diuine, out of the Pro∣phets and Psalmes; whereuppon hee inferreth, that by the workes of the Law, none be iustified in the sight of God; and so at last concludeth demonstratiuely the maine and principall proposition of this Epistle, that all elect sinners, bee they Iewes or Gentiles, are iustified without the workes of the Law, by the faith of Christ. Touching the generall parts of this Chapter, they bee these three. First, is a confutation of diuers cauils and calumnious Obiections, which the Iewes might mooue on their owne behalfe, out of such thinges as Paul had written, vntill verse 9. The second, from the 9. Verse, vnto the 21. wherein he both propoundeth & proueth the quality both of Iew and Gentiles, in the case of sin

and damnation. In the third and last part, he inferreth, and by vnanswerable reasons demonstrateth this affir∣matiue proposition [All men bee iustified by faith,] from verse 21. till the end of the Chapter.

Tim.

What is the drift of this present Text?

Silas.

To bring the Iewes the better to the sight of their owne sins and wretchednesse, by answering such things as they obiected for their owne defence. For, it might trouble them (which the Apostle wisely foresaw) to heare Paul so extenuate Circumcision, and other pri∣uiledges.

Tim.

What is the first Obiection, and how doth the Apostle answere it?

Sil.

The Obiection is this: If notwithstanding Cir∣cumcision yet the Iew and Gentile be alike sinners, and miserable; wherein then is the preferment of the Iew? in what doth he excell the Gentile? For, it were absurd and iniurious vnto God himselfe, to equall the Gentile vnto the Iew. To which the Apostle so answeareth, as leauing them equall for guilt of sinne, yet he giueth to the Iew his prerogatiue.

Tim.

What be the parts of this Text?

Sil.

Two; First, a question in the first verse. Second∣ly, an answer in the second verse.

Tim.

What learned we out of the Question?

Silas.

Three things: First, how hard a thing it is to bring men to yeelde to their owne conuiction and con∣demnation. Secondly, that men naturally do affect ex∣cellencie, to bee thought better then others. Thirdlie, that such Ceremonies as men are accustomed to, they cannot abide to haue them reproued. And adde this as a fourth, That Preachers must wisely preuent and re∣moue what may be scrupulous to the weake, or occasi∣on of slander vnto the malicious persons.

Tim.

What did we learne of the answere?

Silas.

The Wisedome of the Apostle, who in repor∣ting the preferment of the Iewes, doth not onely stand

vpon the vertues of the Iewes, but-onely reckons such things as were meete, and belonged to God, being his benefits, least they should be proud. For he doth point at many things, in that hee saith, [Much euery way] yet mentioned onely the Oracles of God, as the chiefest of his sauours, which is signified by the word [First,] no∣ting not an order, but the dignitie of this priuiledge, as generall, containing the rest; and most excellent, sur∣passing the rest.

Tim.

Whence did he setch this word [Oracles?]

Silas.

From the Gentiles, who vse to cal the answers which were giuen by Apollo at Delphos, by the name of Oracle.

Tim.

What did this teach?

Sil.

That wee should not put Religion in wordes, when wee may vse them without any wrong vnto the truth.

Tim.

What is meant heere by the Oracles of God?

Silas.

All the Scriptures of the Old Testament, both Moysaicall and Propheticall, but especially, the free promises of grace and saluation by Christ. These Ora∣cles were committed to the Iewes, not as another mans thing laide to pledge, but as their owne treasure to be enioyed for their vse, to instruct and comfort them, if they could haue vsed it well. Howbeit thorough their owne fault, they serued not to this end, and so they lost the right of this prerogatiue, so as it nothing profited them.

Tim.

What instructions were giuen from hence?

Sil.

Three, that to haue the word of God amongst vs, is the greatest priuiledge and sauour that God giueth to any people, because hereby Gods counsell for our saluation is reuealed; and men are called to the kingdome of heauen, and to other fauours concerning the life to come: there∣fore we ought to esteeme and loue the worde aboue all o∣ther things, because God will not let the contempt of such a precious treasure goe without reuenge. Secondly, wee

learne that it is a signe that God maketh high account of that people to whome hee doth of trust commit his worde, which should woorke in vs great care of thankfulnesse to God, with study and an earnest desire of pleasing him. Thirdly, wee learne that the office of the Church toward the word, is to be a keeper of it, for it is of trust committed to vs as a iewell to be kept: the duty of the Church herein doeth consist in foure particulars. First, to interprete and giue the true sence of the worde. Secondly, to seuer it from all false and bastard Scriptures. Thirdly, to propound foundly the doctrine of the worde to the Children of the Church. Fourthly, to preserue the doctrine vncorrupt, and to punish such as depraue it: and herein the Iewes acquit∣ted themselues wel, for they safely kept the scriptures from falsity and corruption euen to this day; and in the dayes of our Sauiour, when many other faults both in manners and doctrine were laid to their charge; yet they were not char∣ged with deprauing the word.

DIAL. II.

Verse 3, 4.

For what though some did not beleeue, shall their vnbeliefe make the faith of God of none effect? God forbid.

Tim

VVHat then is the summe of this Text?

Sil.

An answere to a newe obiection of the Iewes, which was this, that the Oracles of God were in vaine committed to the Iewes, and that God did delude his people with empty promises; seeing many of them did not beleeue Gods worde and promises: vnto which the A∣postle answereth, that the vnbleefe of men cannot change the trueth of God, seeing it is Gods propertie to bee true, whereas all men are liars naturally; which constancie of God in his trueth, hee proueth by testimony of the Psalme 51. 4.

Tim.

Expound the words contayned in the obiection, to make a way thereby vnto some lessons, doctrines and duties?

Sil.

These words (for what though) imply this to depend and follow of the former, as thus: in the Oracles which GOD gaue his people, there passed a mutuall couenant, God on his part promising grace and life, the Iewes on their part promising faith and obedience, though they pro∣ued perfidious and disobedient: why should this derogate from the trueth of God? Whereas hee sayeth (some,) this word distinguisheth the holy and beleeuing Fathers, from the multitude of vnbeleeuers: so then albeit the greatest part were perfidious, and gaue no credite to these Oracles which God had left with them, of credite and trust, to bee both preseruers and dispensers of them: yet also there was still in that people such as were elect and faithfull, in re∣spect of whome the promises were not frustrate and voyd. By (vnbeliefe) is meant here not only their not beleeuing the things promised by God in his word, but withall their rebellion in falling from God and his true worship, vnto I∣dols and vanities: and by (faith) vnderstand the fidelity of God, or his constancy in keeping his word and promises, as the Heathen Oratour hath described faith to bee a con∣stancy and truth, in obseruing sayings and couenants: and herewith agreeth the notation of the word (fides) quia fit quod dictum est. For this faith to bee of none effect, is as∣much as to bee voide and vnsulfilled; as who should say, shall God be held vnconstant and spoyled of his truth, for the infidelity and perfidiousnesse of men? This introgati∣on hath the force of a negation, it is as if he saide: No, it is not so, because whiles many were vnbeleeuers, yet not a few there were to whome God fulfilled his faith and truth, euen to so many as brought with them the condition of o∣bedience.

Tim.

What learned we out of the obiection?

Sil.

Sundry things, first, all that haue Gods Oracles, and heare and reade them, doe not beleeue them; because it is not in themselues, who are all alike vnable to beleeue, but in Gods purpose, who hath ordained some to faith; and not othersome.

Tim.

What is the vse of this?

Sil.

That such as doe beleeue, should heerein acknow∣ledge the free mercies of God. Secondly, that such as yet doe not beleeue, should earnestly begge it by prayer, and waite for it with patience, in the constant vse of the meanes, with all simplicity and diligence.

Tim.

What other instruction from hence?

Sil.

That the word of God as it standeth of letters and sillables, hath no strength to be get faith in mens harts, be∣cause many heare the sound of the word and yet neuer be∣leeue, nay are thereby more hardened in 〈◊〉〈◊〉, as the Iewes in Esayes time. Esa. 6. 9.

Tim.

Whence had the word this power to beget faith?

Sil.

From the ordinance of God appoynting it to such an vse. Secondly, from the spirit of Christ working toge∣ther with it; the like is to bee thought of the Sacraments, for the elements or the action about them, hath not any force in them to encrease faith, but all this dependeth vp∣pon the will of GOD, who at his good pleasure giueth grace when he will, and to whome he will.

Tim.

What vse was made of this paynt?

Sil.

That none ought to rest in the woorke of hearing or receiuing the mysteries; but must pray that the spirit of Christ may ioyn with his word and mysterle, to make them effectuall for good to vs. Secondly, that euery one that meaneth to profit by the worde and mysteries, shoulde fitte and prepare themselues, as they are commaunded in the word.

Tim.

What other things 〈◊〉〈◊〉 arne we from the obiection in the third verse?

Sil.

This, though al beleeue not, yet all which be with∣in the visible Church, stand bound to beleeue the word, because there is a mutuall couenant betweene God and e∣uery member of his Church: for God on his part promi∣seth his sonne and eternall life with him, this is the faith of God: and we for our parts promise and vow, that wee will beleeue his word, and this is the faith of men. The faith of

God is passiuely, that whereby God is beleeued: so here, or actiuely, that whereby we beleeue God.

Tim.

Where vnto should this serue?

Sil.

As a weapon to fight against our naturall distrust and vnbeleefe, considering that we haue vowed against this.

Tim.

What are we taught from this second part, which is the answere?

Silas:

Diuers Lessons: First this speech [God forbid,] it being a word of detestation, to shew how hee doth ab∣horre the thing obiected, shold not be vsed in vain and childish matters (as most commonly it is) but in graue and serious businesse, and when the heart is affected. Secondly, the vnbeleefe of men cannot frustrate & make voyde Gods promises, because howsoeuer some remain vnbeleeuers, yet others which do beleeue, they feele the effects of Gods promises?

Tim.

What followes of this?

Sil.

Two things, first that the blindnes and contumacy of some hearers, must not discourage the ministers in their function. Secondly, that the people shoulde not refraine from holy things for the wickeds sake; because there will alwayes be such, as to whome Gods word and ordinances will bee offered in vaine: yet they shall not goe without a blessing to the humble and contrite sinners.

DIAL. III.

Verse 4.

Yea, let God be true and euery man a lyar, as it is written, that thou maist be Iustified in thy words, and ouercome when thou art Iudged.

Tim.

WHat is the drift and purpose of this Text?

Silas.

It doth set foorth and extoll the con∣stancy of God in keeping his worde. Secondly, he doth confirme that which he had said, con∣cerning

the truth of God by the authority of Scripture, which he fetched from Psalme 51, 4, 5.

Tim.

How is the truth and constancy of God set forth?

Sil.

By the contrary, that is; by the vanity and false∣hood of men who are lyars. Secondly, by the authority of Scripture, out of the Psalm 51, (As it is written.)

Tim.

In what sense is God said to be true?

Sil.

First, because he is most faithfull in his word. Se∣condly, being the Author of all truth in his Creatures. Thirdly, infinitely hating all lyes and falshood in others.

Tim.

Yea, but the good Angels are also endued with truth, and so are righteous men.

Silas.

It is so, but God is true essentially, immutably, most perfectly, and infinitely: which truth he doth make appeare first in his promises of mercies: Secondly, in his threatnings of iudgements. Gods promises be true in a three-fold respect. First, of God who cannot lie. Second∣ly, of themselues, being al infallible truths. Thirdly, of the beleeuers, who obtaine them.

Tim.

Yet he hath promised sundry mercies which he did ne∣uer performe, and threatned many iudgements which neuer came to passe.

Silas.

Some of Gods promises are of things absolutely necessary to Saluation, these are most firme, as forgiue∣nesse of sinnes, the Holy Ghost, &c. Some of his promi∣ses are belonging to the well-fare of this life; as health, liberty, prosperity, these are made with exception of the Crosse, and vnder condition of obedience. As for his threatnings which haue not taken place, as to Eezekiah, and Ionas against Nineue, they are made with exception of repentance, either expressed or vnderstood, which being performed the euill was thereby remoued; as God purposed and meant, so declared and manifested by the euent.

Tim.

What duties are heere taught vs?

Sil.

Sundry things: First, we must endeuour to bee like vnto God in this property of his truth, being true as he

is true. Truth is a part of his Image, which wee must beare and expresse in our liues. Secondly, the truth of God is a good ground of our hope, that his promises shall be accomplished vnto vs, whatsoeuer tentations happen, yet we may still trust. Thirdly, when we heare Gods promises and his threatnings, wee must assure our selues that they will come to passe in their time, because hee is true who pronounceth them, who cannot deceiue nor be deceiued. Fourthly, it reproueth two sorts of per∣sons, the one sort which say they doe beleeue the promises, and yet feare not at all his threatnings; the other which doubt of his promises, yet beleeue his threatnings, it being the same true God who is Author of both.

Tim.

In what sence is it said that all men are lyars?

Sil.

That naturally as they are men, and vnregenerate by the spirit, they are lyars, not onely for the most part, but one and all. Secondly, men that are regenerate, are stil sub∣iect to lying, and doe sometimes fall into that sinne, as did Abraham, and Rebacca with her son Iacob.

Tim.

In what doeth it appeare, that all men naturally are lyars?

Sil.

First, in their inconstancy and often change of their purposes. Secondly, in speaking otherwise then they thinke. Thirdly, in doing towards men otherwise then they speake and promise. Fourthly, in breaking vowes and Couenants made to God. Lastly, in broaching of lyes in Doctrine, and in an aptnesse to receiue them, being prone to errors by corruption, as the water to run downe∣ward.

Tim.

What vse was made of this point?

Sil.

That no lye may be spoken vpon any pretence though it doe no harme, yea though it doe good, because it is con∣trary to Gods nature, and no euill is to be done that good may come of it. Secondly, that all men must mistrust themselues and keepe watch ouer themselues, being ready to slip into this vanity of lying. Thirdly, that we be wil∣ling to see and confesse this our infirmity, and that prayer be made to God to change vs and deliuer vs from deceite∣full

hearts and lying tongues, saying, Lord correct our ly∣ing hearts, and direct vs in truth. Fourthly, that all men ought to be humbled for their failing in this fault, and craue pardon of God through Christ: for as none can say he is free from lies, so God is ready to pardon repentant persons.

Tim.

What is the Sum of this Scripture, which the Apo∣stle fetcheth out of the 51. Psalme?

Silas.

That God wil be knowne to be iust both in his words and doings, whatsoeuer men do deeme and iudge of him.

Tim.

What Sayings doth hee meane, whether his words of wrath and rebuke, or his words of promise & mercy?

Sil.

Though God be most true, both in seuere threat∣nings and sweete promises; yet there hee meaneth the word of promise; and this made the Prophet to breake out into the commendation of Gods truth, euen the consideration of his owne falshood, and perfidious dea∣ling with God in his grosse sinnes, being compared with the mercy and faithfulnesse of God, in pardoning such a treacherous wretch, according to his promise. This also made the Prophet Dauid to confesse so frankely his crimes against himselfe, euen to this verie end, that hee might the better manifest the exceeding constancie of God, who instead of destroying him for his foule fault, did pardon and forgiue his sinne for his promise sake. And note that to be iustified here, can signifie no other, then to be accounted iust, or absolued from iniustice, & not to infuse the habite of Iustice.

Tim.

How did the Apostle Paul fit this to his purpose?

Silas.

Very well; for if the perfidie and vnbeleefe of men do serue for the better declaration of his truth, in forgiuing their iniquities (as in this example of Dauid,) then it is certaine which the Apostle faith; That mans vnbeleefe doth not make the truth of God to be voide: which remaineth true, notwithstanding men bee Ly∣ers.

Tim.

What is meant heere by iudgement?

Silas

The chastisement of God for sinne, as in 1 Cor. 11, 32. 1 Pet. 4, 17.

Tim.

Now ye haue expounded the words, tel what be the parts of this sentence?

Silas.

Two: First, that God is iust or true in his pro∣mises. Secondly, that he is iust in his corrections: true, because he truly inflicteth threatned euils, though he be patient: iust, because he inflicteth due paine.

Tim.

What learned we out of this former part?

Silas

That the sinnes which the elect fall into, though they deserue destruction, yet they serue to set forth and declare how mercifull and true God is in his couenant. For as in the dayes of Christ, many fell into sundry strange diseases, not onely or chiefly for their punish∣ment, but that he might haue occasion to shew forth his power; so in all times some fall into grosse sinnes, to the end, God may haue occasion to shew and vtter vnto his greater glory and praise, his constant loue and truth to∣wards his. Euen as a kinde and wise father, also a good and godly Prince, make their clemencies the more fa∣mous, by pardoning some grieuous faults of their Sub∣iects or Children. Example heereof, wee haue in Paul, whose blasphemy ministred vnto God occasion to ex∣presse his vnspeakable long suffering and kindnesse, 1. Tim. 1, 12. God would leaue Dauid and Paul, and many others to fall, not to kill them, but to make his grace more illustrious.

Tim.

What were we taught from hence for our vse?

Sil.

Sundry things. First, this let vs see the wonderful wisedome of God, who makes vs to know that hee can draw good out of euill. Secondly, it must serue to keepe such from despaire of pardon, as haue offended most greeuously. Thirdly it should make men warie how they easily offend such a gracious God.

Tim.

In the other part of this sentence the wordt of Paul disagree from the words of Dauid, who speakes thus, that thou maist be pure when thou iudgest: reconcile them.

Tim.

They disagree in shew, but not in sense; be∣cause if God bee pure in all his corrections of men for sinne, it must needs follow that he will ouercome, and haue the vpper hand, whensoeuer mē presume to iudge or censure him and his doings.

Tim.

What is our Lesson from hence?

Silas.

That the chastisement of sinners is most iust, whatsoeuer men thinke or speake. The reason whereof is, because God (being Iudge) can do no wrong. Se∣condly, because he correcteth not without a iust cause. Thirdly, his corrections are euer lesse then mens faults. Fourthly, he correcteth not so often as men sinne; nay, not one stripe for a thousand faults.

Tim.

What vse of this?

Sil.

It teacheth silence and patience vnder the crosse, whether our selues or others be corrected; because we cannot be discontent with our afflictions, but that we must controll the Iustice of God.

DIAL. IIII.

Verse 5, 6.

But if our vnrighteousnesse sets foorth (or commendeth) the righteousnesse of God, what shal we say? Is God vnrighte∣ous which taketh Vengeance? I speake after the manner of men, God forbid. For how then shal God iudge the World?

Tim.

VVHat is the drift of these words?

Silas.

To answere a newe obiection of the Iewes, arising from the former Doctrine.

Tim.

What be the parts of this Text?

Sil.

Two: First, an obiection. Secondly, a resolution or answere.

Tim.

In what Words is the Obiection contained, and vvhat be the parts of it?

Silas.

It is contained in these words: If our vnrighte∣ousnesse do commend the righteousnesse of God, what

shal we say then? is God vnrighteous which punisheth? This obiection hath two parts, to wit; an antecedent, and a consequent. The antecedent was this; If our vn∣righteousnesse doth commend Gods righteousnes; (this was Pauls Doctrine before) vpon which antecedent was gathered this consequent (by some cauillers) that there∣fore God is vniust if he punish vs (this was their owne.)

Tim.

Now put the whole Obiection togither.

Sil.

It is thus: If mans vnrighteousnes do commend and aduance Gods righteousnesse, then God if hee pu∣nish our sinnes, shall shew himselfe vniust to punish vs, for that thereby his glory is encreased: but it appeareth in the former example of Dauid, that Gods righteous∣nesse is made more commendable by mans sinne, in that for his promise sake, hee would pardon and saue him whom he might iustly haue destroyed: therefore God is vniust if hee punish. This is the whole Obiecti∣on.

Tim.

Now that ye haue laide forth the Obiection, tell vs the meaning of the words: and first, what is meant by vnrigh∣teousnesse.

Silas.

That which before in the third verse hee called vnbeleefe, and in the 7. verse a Lye.

Tim.

Wherefore is vnbeleefe called vnrighteousnesse?

Silas.

For two causes: First, because vnbeleefe doth rob God of the glory of his truth, power, and mercie; as if hee meant not to keepe promise, or could not, or would not, which is a very vnrighteous part towardes God. Secondly, because vnbeleefe is the spring & roote of all vnrighteousnesse and sinnes which bee in the world; as Faith is the roote of all duties and vertues.

Tim.

What was learned from hence?

Sil.

That as we loath iniustice, and would not deale vnrighteously, so we should abhorre vnbeleefe, and re∣sist presently and mightily all motions of it, because euery doubting thought, is a wrong and Iniustice vnto God.

Tim.

What is meant by righteousnesse?

Sil.

That which before is called the faith of God, and afterwards the truth and verity of God.

Tim.

Why is his fidelity or truth called righteousnesse?

Silas.

Because it is a iust thing with God to keep his word, 1 Iohn 1, 7. a principall part of righteousnesse to fulfill his promise.

Tim.

What is meant heere by commending?

Silas.

It is put heere not onely for practise, but for confirming or establishing, as afterward in the fift chap∣ter, God commendeth his loue, that is; confirmeth his loue.

Tim.

How is this true, that mans vnbeleefe doth confirme Gods truth, and make it more glorious?

Silas.

This is not in the Nature of vnbeleefe, which in it selfe properly doth obscure Gods glory, rather then confirme it: but Accidentally, as the vprightnesse of a* 1.1 Iudge appeareth in condemning a Malefactor, yet no thankes to the Malefactor: euen so, whiles God doeth forgiue perfidious sinners, it hapneth by his own good∣nesse and fauour, that thus his truth is more renowned and established, it is no thankes to sin, whose nature is to di 〈◊〉〈◊〉 God; from whence, malicious men did collect this bad consequence, that seeing his goodnesse and truth was set forth by mans sin, therefore God could not iustly punish sinne.

Tim.

Wherein was this Consequence and Collection faul∣ty?

Sil.

Heerein, because that vnbeleefe and sinne being of it selfe filthy and worthy of blame, did dishonour God, and thereby deserued punishment: and whereas God was glorified by sinne, that came of his owne free mercie, not at all through sinne.

Tim.

What was taught from hence?

Silas.

First, that the truth is often wrested to a wrong end by corrupt minded men, who of true premisses gather false conclusions: which being done to Pauls Doctrine,

no maruaile if the like bee offered to other Ministers. Se∣condly, it is the nature of wicked men, to promise to them∣selues freedome of punishment for their sinne: they would be glad after sinne to go scot-free, because they would sin more boldely. Thirdly it is a signe of a great degree in wickednesse, when men had rather haue God charged for vniust, then themselues to be found culpable.

Tim.

But why is punishment called wrath?

Sil.

Because it proceedeth from God, being wrathfull and angry with sin.

Tim.

What was taught from hence?

Sil.

That all punishments bee so many tokens of Gods wrath. Secondly, that sinne is to be auoyded as a fearefull thing, seeing it doth prouoke God to wrath, whose wrath is more heauy then any mountaine.

Tim.

What was considered in Paules answere?

Sil.

Three things, the first is an apologie in these words, I speake as a man.

Tim.

What was the meaning of these words?

Sil.

Thus much, that the former obiection did not come from himselfe, but was the speech of some carnall man, which did iudge amisse of Gods iustice: in their per∣son he speakes, not in his owne.

Tim.

What was taught from hence?

Sil.

That whensoeuer wee open our mouthes against the truth of God, then we shew our selues to be but men, and led by the wisedome of a man.

Tim.

What was the second thing considered?

Sil.

A deniall of the collection, with a protestation (God forbid) as who should say, far bee it from mee, or any other to teach or to thinke God vniust in punishing.

Tim.

What was learned by this?

Sil.

That we must haue euery thing in abhomination which is vttered cōtrary to Gods glory, which ought to be so precious & deare, as we should not endure in our selues the least thought, or in others the least word against it.

Tim.

What is the third part of the answere?

Sil.

An argument to proue his deniall, taken from the proper office of GOD; which is, to bee iudge of all the world. This argument is thus framed from hence: If God be vniust in punishing, then he cannot be the iudge of the world; but it is his office to iudge the world; therefore he is not vniust, but they rather wicked which dare so charge him.

Tim.

Wherein doth God declare himselfe to be iudge?

Sil.

In two things, first in the gouernment of the world which hee ruleth with great equity. Secondly, in the exe∣cution of the last day, when as supreme iudge he shall ren∣der to euery man according to his works.

Tim.

What was gathered from hence for our instruction?

Sil.

First, whatsoeuer punishment is inflicted vpon sin∣ners, either here in this world or in the world to come, it is most iust because the iudge (who is iustice it selfe) doth it.

Tim.

Whereunto serueth this?

Sil.

First, this serues to stoppe the mouth of all wicked men; for howsoeuer they may be discontent and murmure, yet God can doe no iniurie to any. Secondly, to teach Gods children contentment and patience in all aduersities which befall them, sithence they proceede from a righte∣ous iudge. Thirdly, it admonisheth all men in all places, at all times to liue godlily and honestly, because they are euer in the eie of their iudge; now hee must bee impudent and desperate, which will offend before the iudge. Lastly, it instructeth all iudges and rulers, and whosoeuer haue a∣ny kind of power and authority ouer others, to follow this great iudge of the world in doing iustly, whatsoeuer they do to their inferiours by way of correction or reward. For following him as their patterne, they are sure to haue and finde him for their patron and shield in the euill day, when most need is of his fauour and help.

DIAL. V.

Verses 7, 8.

For if the truth of God haue more abounded through my lie vnto his glory, why am I yet condemned as a sinner? and as wee are blamed, and as some affirme that we say, why doe wee not e-uill, that good may come of it? whose damnation is iust.

Tim.

WWhat is the drift of this text?

Sil.

To confute and answere a wicked and lewd slander obiected against his doc∣trine; which was, that the trueth of God, through mens lye and vnbeleefe, doeth more abound to his glory; this was his doctrine which wee haue learned before howe to vnderstand it.

Tim.

What is the slander, and how doeth the Apostle an∣swere it?

Sil.

The slander was, that Paul should affirme that men may doe euill that good may come of it, which flander the Apostle answereth; First denying the slander, and second∣ly he threatneth the iudgement of God to the slanderer.

Tim.

What is it that the Apostle calleth the trueth of God?

Sil.

His fidelity and constancy in his promises, when hee makes good indeede, that which hee hath spoken with his mouth.

Tim.

What doth this offer vnto vs?

Sil.

A ground of our hope, and an example for our imi∣tation; for God who is most true cannot deceiue vs, so as wee may haue hope in him; also wee must striue to be like him in truth.

Tim.

What is here meant by a lye?

Sil.

Not a word spoken vntruely or with purpose to de∣ceiue, but some act or deede wherein a man doth deceiue, or violate his faith and much plight to God: for wee are to know, that a lie may be committed sundry wayes. First in doctrine, as they that taught iustification by workes of the

law, Gala. 3. Secondly in ciuill iudgement, as they which pronounced false witnes against Naboth and Christ. Third∣ly, in gesture and countenance, as in Ioab, Cayne and Iudas. Fourthly, in words and common speeches, either ieasting∣ly, officiously, or hurtfully. Fiftly, in action of life, as when a man hath made promise to God to beleeue and practise his word, and yet otherwise liueth in vnbeleefe and diso∣bedience; this is here and elsewhere called a lie, as 1 Iohu 2. 5. 6.

Tim.

What was our instruction from hence?

Sil.

That we should labour to liue as wee profesle, least we be accounted liars to God, to his Church, to our selues, and in our owne consciences.

Tim.

Shew vs now how our lye doeth turne to Gods glory?

Sil.

As sinne profiteth Gods children, so it turneth to his owne glory; to wit, by accident (as before is said:) for it is not in the nature of sinne, which being a filthy thing, is both against Gods glory and his childrens good, but it is of GODS mercy that it turneth to his praise and their commodity, whiles they become more wary after some sinne, and Gods goodnesse more famous and renowned.

Tim.

What other thing were we taught out of this verse?

Sil.

Two thinges: first in that the Apostle propoundeth the slander in the person of an vncertaine man; it teacheth vs that wee must conceale the name of offenders, when* 1.2 there is no cause to vtter them; because the credite of o∣ther men must bee deare to vs. Secondly, that selfe-loue makes sinners seeke all shifts to shunne the condemnation of their sinnes; nay the very imputation of sin, they would not be so much as sinners.

Tim.

What learne wee from the beginning of the eight verse? (and as wee are blamed &c.) and from therest of the verses?

Sil.

First, that the doctrine of the Apostle could not scape the blame and slaunder of euill tongues. Secondly, slaunders cast out against the Doctrine of the Ministers, doeth hurt both the name of the Minister, and the faith of

the flocke. Thirdly, that no euill faulte and crime may bee done to procure any good; for a good pretext, or a good* 1.3 intent, nay a good euent of an euill action, cannot make that action good that is euer euill, which was euill from the beginning.

Tim.

Whome doth this reproue?

Sil.

Three sorts of men, first the Papists who couer their owne blinde deuotion, with the cloak of good in∣tents. Secondly, blinde Protestants, which doe euill things vpon pretence of good euents, that bee like to follow and ensue. Thirdly, 〈◊〉〈◊〉 worldlinges, who blame Gods children, because they will not doe some little euill, to compasse some great good; which is di∣rectly against the rule of our Apostle, that the least euill of fault or crime, is not to bee done, to gaine neuer so much good.

Tim.

What learne we from the last part of this text [Whose damnation is iust?]

Silas.

Two things: First, they which slander the Do∣ctrine of the Ministers, shall not escape the righteous punishment of God. Secondly, such as wilfully do speak euill against the truth, must not be answered with ma∣ny words, but turned ouer to the Iustice of God. For, if men once come to this passe, to bee cauillers against the knowne truth, there is little hope of them, their iudge∣ment is peruerted, and their heart filled with pride and* 1.4 obstinacy, therefore to be auoided as Dogs or Swine.

DIAL. VI.

Verse 9, 10.

What then, are we better then they? No, in no wise. For wee haue before accused both Iew and Gentile, that they are all vnder sinne, as it is written, There is none righteous, no not one.

Tim.

WHat is the drift of this Text?

Silas.

To prooue all men, whether Iew or Gen∣tile

to bee alike sinners, by the testimony of Scripture. The words haue first an Obiection in the person of the Iewes: Secondly, the answer of Paul, which takes from them occasion of glorying too much in their Aunce∣stors.

Tim.

What learne wee heereby, that Paul putteth himselfe in the same ranke of sinners?

Silas.

The wisedome that ought to bee in Teachers, by all meanes to mollifie their reprehension of sinners, and namely by taking in themselues, when they may do it with truth. Secondly, that there is amongst men, a communion or incorporation of sinne.

Tim.

Is not this contrary to the first verse, where he saith, the Iewes were better then the Gentiles? And now he makes them both equall, Iew no better then Gentile?

Tim.

No, for there he meaneth, that the Iewes were better, in respect of God and his benefits vppon them; heere he maketh them equall in respect of naturall cor∣ruption; beeing alike sinners by nature, the Iewes had a preferment of fauour, to be Gods peculiar people, to haue his Law and Prophets: but concerning their man∣ner of iustification before God (by faith not by works) it was all one to Iew and Gentiles, all being sinners.

Tim.

What did he meane by all being vnder sinne?

Silas.

That all men are vnder the guilt and punish∣ment of sinne, which is a matter of such daunger, as it were better to haue the whole weight of the world vp∣on vs, then to bee vnder the burden of one sin, because the wrath of God (which is the heauiest thing in all the world) doth hang and lye vpon sinne and sinners for e∣uer. Vnder which condition all men without exception (that are but meere men) do lye, Iohn 1, 8.

Tim.

Whereof doth this admonish vs?

Sil.

First, of the miserable condition of al mankinde through sinne. Secondly, it stirreth vp our mindes to thinke vpon, and looke after a Sauiour. Thirdly, it doth teach vs to reproue others with compassion, conside∣ring

our selues be sinners, and in the same case and con∣demnation, Gal. 6, 1.

Tim.

How doth he proue the guilt and condemnation of all men?

Silas.

By authority of Scripture, Psal. 14, 3.

Tim.

What learne wee from this?

Silas.

That al Diuine truth must be proued by Scrip∣ture, because the Conscience is not perswaded of anie sauing truth till it heare God speake, who now doeth not speake to vs, but in his word onely: Secondly, hee speaketh to his Church in Scripture onely, and his voice alone is sufficient to perswade all truth. For the word of God is perfect, Psal. 19, 7.

Tim.

From what Scripture doth he fetch his first Autho∣ritie?

Sil.

From Psal. 14, 3. There is none rigtheous, no not one. In these words all men be comprehended, as it appea∣reth by the vniuersall particle [None.] Also by doubling the deniall, [No not one.] That is, none at all, one or other.

Tim.

But were not Adam and the Man Christ righte∣ous?

Silas.

They were so: but Christ was more then a man, and Adam was righteous before his fall. This sen∣tence must be vnderstood of meere men, such as they be since the fall of Adam; as for Dauid, Iob, Zachary, with other righteous men, they are indeede called righte∣ous, * 1.5 but it was with vnperfect righteousnesse inherent, or imputed to their Faith; or by comparison, as in Ge∣nesis 6, 9.

Tim.

What is meant heere then by righteousnesse?

Silas.

One that is perfectly conformed to the will of God in all his thoughts, wordes, and workes, without any fault or defect. Of this sort of men, there is not one* 1.6 to be found in all the stocke of Adam. The reason is, be∣cause al men are conceiued in sinne; and after their new birth, they haue sinne still dwelling in them, Rom. 7,

verse 14, 15, 16, 17, 18, &c.

Tim.

But it is only mens actions that are not righteous, the persons of the elect are alwayes righteous.

Silas.

This Text speaketh of persons (no man:) again if persons bee righteous, then the actions are not, nor cannot be vnrighteous.

Tim.

What followes of this?

Silas.

That all haue neede of the righteousnesse of Christ apprehended by faith, that they may stande iust before Gods tribunall seate, seeing all and euerie one be in their owne persons destitute of righteousnes, nay full of vnrighteousnesse.

DIAL. VII.

Verse 11, 12.

There is none that vnderstandeth, there is none that seeketh God, they are all gone out of the way, they haue been made altogether vnprofitable, there is none that doth good, no not one.

Tim.

VVHat is the drift of these Scriptures?

Silas.

To condemne all mankinde of sinne, and therefore voyde of true righteousnesse, wanting Christ who alone is the iustice of sinners.

Tim.

Wherein doth the corruption of sinne appeare?

Silas.

First, in the vnderstanding by ignorance. Se∣condly, in the affection, by frowardnesse. Thirdly, in the actions, by doing euill, and leauing good vndone. Or thus: he accuseth the Iewes, first of iniustice: Secondly, of blindnesse: Thirdly, of falling away: Fourthly, of deceite: Fiftly, of cursing: Sixtly, of cruelty: Seuenthly, of discord: Eightly, of prophanenesse.

Tim.

Why doth hee say, That all men are without vnder∣standing?

Silas.

Because all men naturally doe lacke the true knowledge of God to Saluation, euen as blinde men,

who for lack of eies see hot the Sunne, though it shine ne∣uer so bright: and note that Paul setteth downe by nega∣tion, what the Psalmist spake affirmatiuely, keeping the sence though not the words, by his Apostolike authority.

Tim.

What was obserued here?

Sil.

The pollicy of Sathan, doing to all men as the Ra∣uens do to the Lambs, whose eies they first pick out, when they will deuoure them. Secondly, the misery of man, be∣ing in his most noble part (that is his vnderstanding) wounded and spoyled, so as he perceiueth not the thinges of God, nor can do. 1, Cor. 3, 14.

Tim.

Why doth he begin with the vnderstanding?

Sil.

Because on this dependeth the whole life, which cannot bee but euill, when the minde is naught, for igno∣rance is the mother both of errour, [Yee erre not knowing the Scriptures:] and of prophanenesse, as it is written, Ephe. 4, 18.

Tim.

What learne wee from hence?

Sil.

First, to be humbled for our ignorance. Secondly, to pitty others that remaine still in ignorance, being ready to instruct them, and to pray for opening their eies. Third∣ly, to thanke God for sound knowledge if wee haue any. Fourthly, to pray to God for an vnderstanding heart, for wee haue it not by naturall instinct.

Tim.

Why doeth he say (none seeketh God) seeing there is none but seeks God? for the Heathens and Pagans acknowledge a God, and giue a worship to God.

Sil.

None seek him aright, and as he ought to be sought, nor can doe while they liue in sinne: for men in seeking God, faile in many thinges; as first, men seeke him not for himselfe. Secondly, they seeke him not alone, but other things with him. Thirdly, they seeke other things before him, as worldings doe. Fourthly, they seek him coldly or carelesly. Fiftly, they seeke him inconstantly example in Iudas and Demas. Sixtly, they seeke him not in his word, as Heretiques doe. Seauenthly, they seeke him not in all his word, as Hypoerites doe. Lastly, they seek him not sea∣sonably

and timely, as prophane impenitent sinners do, haue no care to depend vpon Gods word, but followe their owne lustes and fashions of this world. Reuelat. 12, 2.

Tim.

What is this that he saith, All are vnprofitable?

Sil.

In respect of God, or any goodnesse, men are of no vse no more then froth or rotten thinges, which men cast out for their vnprofitablenesse. In this respect, the holy Ghost in Scripture, doeth compare vnregene∣rate men to thornes and thistles: as also, they are com∣pared to chaffe and other vile things, wherein yet there is some profit: but men are altogether vnprofitable. Al∣so they are compared to clouds without water, trees wi∣thered without fruit, Iude 12. cut off from God, as bran∣ches from the Vine, Iohn 15, 4, 5. 7.

Tim.

What are we to note heerein?

Silas.

The great Ruine brought vpon vs by Adam, that a creature so excellent by Creation, should bee fruitlesse. Secondly, that great grace giuen vnto vs by Christ, in whom the elect be restored; in the one, there is matter of humiliation, and of glorie and ioy in the other.

Tim.

Why doth hee say, that [they are all out of the way?]

Silas.

Because they are all departed from the com∣maundements of God, which are the wayes wherein wee are to walke towardes Heauen: euen as Sheepe straying from the foulde, and as wayfaring men loo∣sing their way, Esay 53, 6. running into the broade way that leadeth and bringeth vs vnto euerlasting de∣struction.

Tim.

What was the vse of this?

Sil.

To shew that Repentance is needfull for all, see∣ing all are as lost Sheep, or as men which haue lost their way.

Tim.

What is the meaning of these Words, [There is none that doth good no not one?] In the originall it is, None vnto one, and therefore corrupt is that glosse, which made this the sense, None sauing one, to wit, Christ.

Sil.

That naturally all men are vnkinde and vncour∣teous, and voide of humanity: example heereof, wee haue in the Iew to the Samaritan; also, that of the Edo∣mites to Israel in Obadiah.* 1.7

Tim.

But the Barbarians shewed kindnesse to Paul, Actes 28.

Silas.

God so disposed of their hearts for the good of his Seruant.

Tim.

Are all men alike vnkinde?

Silas.

All men would shew themselues vnkinde to o∣thers more or lesse, if they were not restrained: but if there be any true kindnesse and desire of doing good to others, it is to be ascribed to grace, changing mightily the heart, and of fierce making it courteous and louing, so as if any performe any good, it is of God, and not of themselues; and what is done by light of nature, it was farre off from being a good worke, because it was not done as it ought.

DIAL. VIII.

Verse 13, 14, 15, 16, 17, 18.

Their throat is an open Sepulcher, with their tongues they haue deceyued, the poison of Aspes is vnder their Lippes, whose mouth is full of bitternesse & cursing: their feete are swifo to shed bloud, anguish and calamity is in their way: & the way of peace they haue not known. There is no feare of God before their eyes.

Tim.

VVHat meaneth hee by this when hee saith, [Their throate is an open Sepulcher?]

Sil.

It doth 〈◊〉〈◊〉 vs, that the speeches of Natural* 1.8 vnregenerate men, are vnsauoury, rotten, and hurtfull to others: for, as a Sepulcher dooth send out noysome sa∣uours and filthy smelles: so euill men doe viter rotten and filthy words. Secondly, as a sepulcher doth consume and deuoure bodies cast into 〈◊〉〈◊〉: so wicked men doe with their

cruell wordes destroy others, they are like a gulfe to de∣uoute men. Lastly, as a sepulcher hauing deuoured many corpses, is stil ready to consume more, being neuer satiate;* 1.9 so wicked men hauing ouerthrown many with their words doe proccede still in their out-rage, seeking whome they may destroy.

Tim.

What is the vertue contrary to this?

Sil.

To vse our tongues to honest, louing, and wise talke, which may doe good to others. Ephe, 4. 29. Coloss. 4. 4.

Tim.

What is the next vice of the tongue?

Sil.

With their mouthes they speake deceitfull words, that is, when the mouth speaketh that the heart thinketh not, with a purpose to deceiue others; to couer hatred with words of deceit, as Caine and Ioab and Indas did.

Tim.

What reasons against this kind of speech?

Sil.

First, it commeth from Sathan: secondly, it swer∣ueth from charity: thirdly, it tendeth to destruction: fourth∣ly, it is a worke of a wicked man.

Tim.

What is meant by Aspes?

Sil.

A kinde of Serpent which spitting forth their poy∣son, doeth there with kill euen those which are a farre off: by which the Apostle would signifie that wicked men (such as all men are by nature) doe with their euill wordes hurt,* 1.10 not onely such as be neare, but euen them which are farre* 1.11 off from them. Example hereof we haue in San ballat and Tobiah being in Persia, yet with their toūgs huit the Iewes which were at Ierusalem. Nehem. 4. 3. Also in Doeg, who hort with his tongue the Lordes Priestes being absent. 1. Sam. 22. 9. In this respect malicious tongues are compa∣red to arrowes Psalm. 53. euen because the malice of the tongue woundeth a great way off, as an arrow shot out of a bow, hitteth and hurteth a great distance off.

Tim.

What learne ye hereby?

Sil.

That it is a great miserie to haue an euil tongue, it makes men like poysonfull Serpents. Secondly, it is a blessed thing to haue our speech reformed, 〈◊〉〈◊〉, 3, 3.

That heed is to be taken how we deale with euill tounged men.

Tim.

What is the next fruit of mans corruption as touching his speech?

Sil.

Bitter and cursed words, which bee of two sortes; First against God, as in Rabsakeh 2. Km. 18. 22. And in the* 1.12 Israelite which was stoned to death, Leuit. 24. 11. Se∣condly,* 1.13 against our selues, as in the Iewes, who wished Christs bloud to be vpon their heads, Math. 27. 25. Third∣ly against others, as Shimie, who cursed Dauid, 2. Sam. 16. 5. As they haue gall and bitternesse in their hart, Acts 8. 23. so their mouth runneth ouer.

Tim.

What reasons against this kind of speaking?

Sil.

First, it is against the commandement, which sayeth, Curse not. Leuit. 24. 15. Rom. 12. Blesse, and curse not. Se∣condly, it is against the end, for which speech was giuen to blesse God and man. Iam. 3. 9. Thirdly it is recompensed with the like, Psalm. 109. 17. He loueth cursing, therefore it is come to him.

Tim.

What is the next effect of our corruption?

Sil.

Cruelty, feete swift to shed bloud; that is, to com∣passe and commit slaughter, all men are such by nature, ex∣cept* 1.14 grace do either restraine, or correct and cure our ma∣licious nature; this testimony is out of Esay, that by the mouth of two witnesses, euery word may be ratified: Feet signifieth affections with readinesse, and shedding signifi∣eth cruelty with greedines, powring it out.

Tim.

What is the fruit of their cruelty?

Sil.

Destruction and calamity actiuely towards others, whom they destroy, and also towards themselues passiue∣ly at the last, as in Cain, Pharaoh, Iewes, Iudus, who were gi∣uen to cruelty, & they were rewarded accordingly, bloud did draw on bloud.

Tim.

What is meant by the way of peace?

Sil.

A peaceable and quiet trade of life, which these did not follow, but were of a turbulent nature; and whereas hee sayeth they know not the way of peace, hee meaneth

that they doe not approue it, nor practise it. Like phrase in Psal. 1. 6. 7 knowing, put for allowing.

Tim.

What reasons may encourage vs to liue peaceably?

Sil.

First, the commandement 〈◊〉〈◊〉 God Rom 12. 18. Se∣condly, the sweet and manifold profit of peace, Psal. 133. Thirdly, the sowre fruites of contention. Fourthly, the ex∣ample of godly men, as Abraham, Moyses, Ioseph. Lastly, for that God is a God of peace, & heauen a place of peace, and the Gospell a worde of peace, and Christ a mediatour and Prince of peace.

Tim.

Towards whome is peace to be kept?

Sil.

Towards our selues and others, with kinsfolks and neighbouis, with friendes and with enemies, faithfull and infidell, Rom. 12. 18.

Tim.

What is this that hee sayth, the feare of God is not be∣fore* 1.15 their eres?

Sil.

That men doe not thinke themselues to be in Gods presence. Secondly, that they are not drawne from euill by this consideration. Thirdly, that they are not moued to do good vppon desire to please GOD. Fourthly, when they speake vnto God, and doe heare him speake vnto them, they do it not with due reuerence and awe.

Tim.

Why doth he shut vp all with this sentence?

Sil.

Because the lacke of this is the fountain from which all other euils doe flowe; where Gods feare which is the* 1.16 bridle and curb to sin, is absent, all vices will there bee pre∣sent and abound.

Tim.

What things may stirre vp the heart to feare God?

Sil.

His infinite iustice and power. Secondly, his marue∣lous prouidence and rule ouer all thinges. Thirdly, his in∣comprehensible mercies towardes his children. Fourthly, his iudgements vpon the wicked, and sharpe chastisements vppon the godly. Fiftly, examples of such as fearing him, haue been blessed and protected. Sixtly, the great and pre∣cious promises made to such as feare GOD, as that they shal be happy, be preserued & blessed in their goods, name, 〈◊〉〈◊〉, soules and bodie, temporally and eternally: see Psal. 112. & 128.

DIAL. IX.

Verse 19.

Now we know, that whatsoeuer the Law saith, it saith to them that are vnder the Law, that euery mouth may bee stopped, & all the world subiect to the iudgement of God.

Tim.

VVHat is the drift of this Text?* 1.17

Silas.

It is an answere to the secret obiection of the Iewes, which were ready to alledge, that the a∣forenamed Scriptures did not belong vnto them, but vnto some other. Vnto which the Apostle doth answer, that the Law and Doctrine thereof being giuen proper∣ly to the Iewes, whatsoeuer was written in the Law, must needs concerne them, at least principally.

Tim.

How proued he that the things in the Law, did belong to the Iewes?

Sil.

By these three Arguments: First, from the refe∣rence which the Law hath to them, to wit, the Iewes, to whom it was giuen. Secondly, from the end, that e∣uery mouth should be stopped. Thirdly, from the testi∣mony of the Conscience, whereas he saith [Wee know:] as who should say, there is none of vs ignorant of this.

Tim.

What doe we learne from hence?

Silas.

That besides the light of the word, GOD hath set vp a light in euery mans Conscience, which maketh him see and know what is true and fit to be done, and what is otherwise.

Tim.

How is the word [Law] taken heere?

Silas.

Not strictly for the ten Commandements, as Mat. 22, 36. nor yet for the doctrine of saluation, as Ps. 19, 7. but for the whole Scripture of the old Testament, as appeareth by the fore-named sentences, cited out of the Psalmes and Prophets.

Tim.

What do we learne by this?

Sil.

That euery sentence of Scripture, hath the force

and authority of a Law, to prescribe, enioyne, & com∣mand; and therefore with reuerence and submission to be receiued and obeyed?

Tim.

What is it to be vnder the Law in this place?

Sil.

To haue the Law appointed for our vse and in∣struction; else-where it signifieth to be vnder the con∣demnation and rigour of the Law: heere it signifieth to be vnder it, as a Schoole-maister and teacher, to direct and informe vs touching the will of God and our owne estate.

Tim.

What doth this teach?

Silas.

That it is a speciall and peculiar mercie to haue the word of God allotted vnto vs for our direction and comfort: therefore, to neglect or despise it, is more then vnthankfulnesse, euen iniquity.

Tim.

But to what end doth the Scripture condemne euerie man of sinne?

Silas.

That euery mouth may bee stopped, and all the world subiect to the Iudgement of God.

Tim.

What is meant by hauing euery mouth stopped?

Sil.

It is a borrowed speech taken from such as haue* 1.18 something put in their mouth (as a gagge) to hinder their speech; by which the Apostle meaneth, that those Testimonies of Scripture, which beare witnesse of our sinnes, they declare vs voide of all defence, so as wee haue nothing to say for our selues, why we should not perish, but onely the plea of pardon and mercie, Psal. 51, 1, 2, 3.

Tim.

Whom doth this reproue?

Sil.

First, the blinde Gospellers which plead for them∣selues, their seruice of God, & their own good doings, thinking to merit thereby Gods kingdome. Secondly, the blinde Papists, which plead for themselues the merit of workes, both deuised by themselues, and condem∣ned by God. Lastly, all men which rest in themselues for saluation.

Tim.

What is meant by the world?

Sil.

The people and inhabitants of the worlde: the place containing, put for the persons contained, by a Metonymie.

Tim.

What is it to be obnoxious or subiect to the iudgement of God?

Silas.

To be guilty and worthy of punishment before him; which is the case of all men without exception of any: All are by nature the Children of Gods wrath, Ephes. 2, 3.

Tim.

Whom doth this reproue?

Sil.

Such as say the Virgine Mary was free from all sinne. Secondly, this doth teach vs, that all haue neede of a Sauiour, seeing all are thorough sinne guiltie of damnation.

DIALOGVE X.

Verse 20.

Wherefore by the workes of the Law shall no flesh be iustified in his sight, for by the Law commeth the knowledge of sin.

Tim.

WHat is the drift of this Text?

Silas.

Hauing hitherto at large proued all to be sinners, he will proue that Iustification and absolution from sinne, commeth not by the workes of the Lawe, which now he proueth by this reason: the Law sheweth vs our sinne, and conuinceth vs as guilty of sinne, there∣fore it doth not absolue and quit vs from sin. The rea∣son is taken from the Law of contraries, which cannot at once in one respect be affirmed of one thing.

Tim.

What doth he meane by the workes of the Law?

Silas.

Not simply the workes of the Law, as they are* 1.19 commanded of God, but as they are performed of vs vn∣perfectly and with many slips. For the Law simply con∣sidered without relation to vs, could iustifie vs.

Tim.

What doth he meane by Law?

Silas.

Hee meaneth the Lawe both of nature and of

Moyses, and by workes hee meaneth not ceremoniall workes onely, but the morall. That the moral is chiefly meant, may appeare vnto vs by these reasons. First, be∣cause* 1.20 he had cited testimonies, which speake of morall vices. Secondly, this effect (to know sinne) is chiefely by the morall Law. Thirdly, moral workes are greatest cause of glorying. Fourthly, because all kinde of wor∣king is set against beleeuing, as contraries and repug∣nant the one to the other, in the cause of forgiuenesse of sinnes, and saluation of sinners.

Tim.

What meaneth he by, No flesh?

Sil.

No man: but the Apostle saith, rather no flesh, then no man; especially to note what men are without Christ, to wit, a lumpe of flesh and corruption, full of weaknesse & sinfull infirmity, being vnapt of our selues to bring forth any thing which is good.

Tim.

What doth Iustifie import & signifie?

Silas.

To pardon sinne, to absolue and acquit sinners, and to approoue one for righteous; and not either to declare iust: so works iustifie: or to make actually iust; This were perfection of inhaaerent Iustice, which none hath.

Tim.

What was learned from this?

Sil.

That the Apostle speaketh not against the doing of workes, but against the trust in them, and putting merit of righteousnesse in them: we ought to labour in the doing of good workes, but wee cannot claime for∣giuenesse of sinnes, and eternall life by the worthinesse of them.

Tim.

What is that he saith [In his sight?]

Silas.

This phrase is vsed heere, not to note hypo∣crisie,* 1.21 but the imperfection of the best workes: for hee teacheth, that the most perfect workes of the best men, come farre short of beeing able to abide the rigour of Gods Iustice, because the best workes of Gods Saintes haue both wants and staines in them, and cannot there∣fore endure the seuere and strict iudgement of God, in

whose fight it is Christ alone, that makes beleeuers holy and vnblameable. Col. 1, 22.

Tim.

What should this worke in vs?

Sil.

Humility and lowly conceite of our owne best do∣ings,* 1.22 which God might worthily cast out, and the doers of them, if with a iust eie he did behold them.

Tim.

What is meant hereby, that the knowledge of sinne is said to come by the Law?

Sil.

That the law serueth both to shew vs what is sinne, and doth also argue or reproue vs of sinne: and for this end is this alleadged, euen to make it plaine that righte∣ousnesse and pardon of sinne doe not come from the law. For as a felon or Traytor conuicted by some statute lawe of a capitall crime, it were solly and madnesse for such an one to looke to be acquitted by that law which did shew and condemne his crime to death. In like manner it is spirituall phrensie to looke for absolution and life from the law of Moyses, seeing it is giuen to conuict vs as guilty of* 1.23 death through sinne. Yet such mad furious fooles our Papists be, as they presume to finde righteousnesse and life, where nothing but sinne and death can be found, there∣fore doth the law reueale sinne, and terrifie the Consci∣ence, and shew death and condemnation to be due vnto transgressors, which is contrary to iustifying.

DIAL. XI.

Verse 21.

But now is the righteousnesse of God made manifest without the law, hauing witnesse of the law and the Prophets.

Tim.

VVHat is the drift of this Text?

Sil.

To teach how Gods elect doe attaine vnto true and perfect righteousnesse before God, to wit; not by their workes, but euen by the faith of Iesus Christ: for see∣ing there is no other way to haue righteousnesse but either by workes or faith, and by workes it cannot be had; there∣fore by faith.

Tim.

How many things are heere to be considered?

Sil.

Foure: First, the circumstance of time [Now.] Se∣condly, what is the 〈◊〉〈◊〉 of God. Thirdly, how this is manifest, and how manifest without the law. Fourth∣ly, what witnesse it hath from the Prophets.

Tim.

What is meant by [Now] this particle of time?

Sil.

That is, at this present time wherein Paul and the other Apostles of Iesus Christ did preach the word.

Tim.

What did we learne from this circumstance?

Sil.

That God hath his appointed time for all his works, Eccles. 3, 1. which should teach patience and waiting vpon God. Secōdly, that the time of the gospel hath a more cleer reuelation of Gods good will to the elect then that of the law; which should breed thankfulnes for so great a mercy.

Tim.

What is heere called the righteousnesse of God?

Sil.

Not that whereby himselfe is righteous, for that is his owne essence, and is not communicated to vs; but that righteousnesse which is after called the righteousnesse of Christ, and the righteousnesse of faith, euen that righte∣ousnesse which is by faith in Christ, who is made perfect iustice to all which doe beleeue in him.

Tim.

Why is this called the righteousnesse of God, of Christ, and of Faith?

Sil.

It is called the righteousnes of God both from the cause and the effect, in asmuch as it is not of vs and our workes in part or in whole, nor from any man, but it is the guift of God. Secondly, it is that onely which God in his strict iustice approueth, and for which we are accepted with him: also it is called the righteousnesse of Christ, and of Faith, because Christ in his man-hood wrought it by his obedience to death, and our faith is that instrument wher∣by we attaine to it and receiue it, that it may be our owne for our full Iustification before God, vnto life eternall.

Tim.

How did the Apostles make this manifest to the world?

Sil.

After this sort: First, they preached repentance, set∣ting before mens eyes their sinnes, and their iust and feare∣full condemnation thereby. Secondly, they gathered to∣gether

out of the Scripture the properties of that Christ which should heale these euils. Thirdly, they applied the same properties to Iesus of Nazareth. Fourthly, they be∣seech and exhort all men to beleeue in him as their onely Sauiour. See Acts 2, 22. and 10, 36. and 13, 26.

Tim.

What followeth in such as belieue such things?

Sil.

First, they obtained remission of sinnes. Secondly, they were made inwardly new, and outwardly they liued hohly. Thirdly, they called vpon God with perseuerance, communicating together in prayer, doctrine, breaking of bread, and all holy workes. Fourthly, they stedfastly put their trust in God. Fistly, they regarded not riches, for they laid the price of their things at the Apostles feete. Sixtly, they gaue testimony of Christ boldly. Seauenthly, in his quarrell they bestowed their liues, and cheerefully shedde their bloud: For proose of all these, haue your recourse to the history of the Acts.

Tim.

How is this righteousnes manifested without the law?

Sil.

That is without the workes of the law, or without* 1.24 this that the law be fulfilled of vs; for some Gentiles were iustified which knew not the lawe: also some Iewes were iustified which regarded not the lawe: and though some did both knowe, regard, and doe it (as Nathanael and Za∣chary) yet the obseruation of the law by them, was not the cause why they were iustified. The law then is an helpe to iustification, in somuch as it doth accuse and condemn vs, and so driues vs to Christ accidentally, as a disease brings to the Phisition: but the law of it selfe hath no strength to forgiue sinne, and to suggest and work faith into our harts, or to enable vs to keepe it perfectly, that we might bee iu∣stified thereby.

Tim.

How many wayes hath this righteousnes witnes of the law and the Prophets?

Sil.

Sundry waies, First, by euident and cleere sentences,* 1.25 which prophesied of Christ, and of faith that iustifieth. Se∣condly,* 1.26 by tipes and figures, which went before in the old* 1.27 Testament, as the brasen Serpent, and Ionas his beeing in

the Whales belly three daies; also the Paschall Lambe, the Rocke, the Cloud, did shew Christ. Thirdly, by Sacrifices, Offerings, and ceremonies of the law, the bloud of Lambs & Goates, did signifie Christ to be slain for sin. Fourthly, by the Sacraments, as Circumcision and the Passeouer; all which doe beare testimony that our righteousnes, remissi∣on of our sinnes, and eternall life, are not to bee founde in our selues, but to be sought by faith in Iesus Christ.

DIAL. XII.

Verse 22.

I meane the righteousnes of God, through the faith of Iesus Christ, in all and ouer all that heleeue.

Tim.

IN what sence is the faith of Iesus vsed here?

Sil.

Not actiuely for that which Iesus had, but passiuely, for that faith whereby hee is had and recei∣ued.

Tim.

What is the drift of this text?

Sil.

To open and vnsold more at large, that which hee spake concerning the righteousnes of God: laying foorth first the instrument whereby it is applied vnto vs, which is faith. Secondly, the persons or subiect vppon whome it is bestowed, which be all beleeuers without difference of na∣tions. Thirdly, the efficient and principall cause of righte∣ousnes, which is God. And fourthly, the materiall cause, which is Iesus Christ.

Tim.

What is the righteousnes of God?

Sil.

That which commeth meerly by Gods good guift, and maketh vs acceptable to God, euen able to stand be∣fore God; this righteousnesse wee doe attaine, through faith, which iustifieth obiectiuely, because it leadeth to Christ; and instrumentally, as the hand of the soule to ap∣prehend it: therefore it is written, the righteousnes of God through faith.

Tim.

What are the kinds of faith?

Sil.

Foure, first historicall, which is a knowledge of the history and letter, or of the doctrine of the Scripture, thence called dogmaticall faith. Secondly, temporarie faith, which is a knowledge of the trueth, with an assent to* 1.28 it for a time, Math. 13. 21. Thirdly miraculous, which is a beleefe that by the power of God, straunge wonders may be done 1 Corin. 13. 1, 2. Fourthly, iustifying faith, by the which the righteousnes of God is receiued. Of this iustify∣ing faith, there are two parts, the first is a knowledge of the things to be beleeued. as Iohn 6. 69. wee know and beleeue. Secondly application of them to our selues.

Tim.

How proue ye that there must bee application in true faith?

Sil.

First by the commaundement, beleeue the Gospell, Marke 16, 1, 5. Secondly, by the nature of faith, which is an hand to drawe Christ to vs. Thirdly, by the example of Scripture, as Dauid Psalme 18, 2. Mary, Luke 1, 28. Tho∣mas, Iohn 20, 28. Fourthly by reason, for howe can Christ profit vs, if he be not applied and put on by faith? And 5. by the testimony of the learned, which teach true faith to be particular with application, as Hierom, Cyril, &c.

Tim.

What actions are required vnto faith?

Sil.

These fiue: First, approbation of the things be∣leeued. Secondly, expetition in an ernest desire of them. 3〈◊〉〈◊〉 apprehension in a fast laying hold of them. Fourth∣ly, oblectation in delighting my selfe in them. Fiftly, expectation, in looking certainly to inioy them.

Tim.

What be the degrees of faith?

Silas.

Three-fold: First, such a faith which is a true and earnest desire to beleeue the promises of Christ. Se∣condly, a little faith, which is a certaine assurance, that the same belongs to vs. Thirdly, a full perswasion when the heart is strongly assured thereof, ioyned with a sure and certaine knowledge of things hoped for, Heb. 11, 1.

Tim.

What is the obiect of Faith?

Silas.

Christ Iesus, in whom wee do consider three things. First his person, God and Man. Secondly, his

Offices, King, Priest, and Prophet. Thirdly, his benefits, Remission of 〈◊◊◊〉〈◊◊◊〉, reconciliation, a∣doption, sanctification, eternall life.

Tim.

What are the persons vnto whom God 〈◊〉〈◊〉 Christ with his benefits?

Sil.

All the beleeuers, and onely the beleeuers.

Tim.

What thinke ye of the elect Infants, are they Belee∣uers?

Tim.

Some think them to be iustified by the beleefe of the Church. Others thinke it to be by the beleefe of their parents. Others, by the beleefe of sureties. Others by some secret worke of the spirit: But I think that they are saued by their owne faith: as it is generally written, The iust shall liue by his owne faith.

Tim.

But they want knowledge, without which, there is no Faith?

Sil.

True, they lacke knowledge, which is by dis∣course, yet they are not altogither without some know∣ledge, such as for their age they are capeable of, as ap∣peareth by this; that reason is in children, though they want the vse of it. Also by the example of Ieremy, Iohn Baptist, and Christ; all which had the light of the Spirit in their infancy, being sanctified in the wombe.

Tim.

What vse was made of this?

Sil.

That men which haue not true faith, should labor to get it, seeing no righteousnes is had without it, nor sal∣uation but by it. Secondly, such as haue it, should che∣rish and labour to encrease it by all good means, and be thankfull to God for it. Thirdly, to take comfort to our selues, vpon the death of young children, seeing God who hath made a Couenant of life with them, doeth worke in them to beleeue in him.

DIAL. XIII.

Verse 23, 24.

For there is no difference, for all haue sinned, and are depriued

of the glory of God, and are freely iustified by his grace, tho∣rough the redemption which is in Christ Iesus.

Tim.

WHat be the parts of this Text, wherein this former Doctrine is more fully opened and illustrated?

Silas.

Two: First, a generall necessity of iustification. Secondly, two causes thereof, the efficient, and the matter.

Tim.

What is the meaning of this 23. verse?

Sil.

That all through 〈◊〉〈◊〉 are depriued of the righ∣teousnesse* 1.29 wherein God is most glorified. Or thus (as some expound it:) all the elect by reason of their sinfull nature and life, are voide and destitute of eternall life, which consisteth in the participation of Gods glorie; and therefore are depriued of righteousnesse, to which belongeth the promise of glory.

Tim.

How proue ye that al men haus sinned?

Sil.

First, by the authority of Scripture, 1 Iohn 1, 6, 8. and Iames 4, 2. Secondly, by common experience, be∣cause it hath beene seene in all ages, that the best men haue sinned, as Noah, Lot, Abraham, Dauid. Thirdly, by the testimony of conscience, which doth witnesse vnto euery man that he is a sinner, and doth bring dread and feare of iudgement for sinne. Lastly, the iudgements of God which are so common in the world do tell vs, that no man is without sinne, which sticketh close to mans nature euer in the godly, till the dissolution of nature.

Tim.

How many wayes do men sinne?

Sil.

Not a few, but many; not one, but sundry waies, as originally, actually, by omission and commission, a∣gainst God and man, in thought, word, and deede; of ignorance, of negligence, of presumption; secretly, o∣penly, in matter and in manner; in substance, in circum∣stance, against Law, and against Gospell.

Tim.

What vse make you of this point?

Sil.

It reproueth the Papists, which ascribe freedome

from sinne, to the virgin Mary: and also other Here∣tickes, which hold an absolute freedome from sinne, in the regenerate, euen in this life. Secondly, it teacheth vs, to thinke of other mens sinne with compassion, con∣sidering our owne. Thirdly, it serueth to humble all men, and to driue them out of themselues to Christ, to feeke righteousnesse in him, and to bee full of awe and watch, seeing there bee so many wayes to misse the marke, and but one to hit it.

Tim.

What is meant by the glory of God?

Silas.

Some thinke it is the perfect righteousnesse of Christ, the imputing whereof to the beleeuers, is much to the glory and praise of his free grace and good will. But I think it is hereput for eternall life, which standeth in the fellowshippe of Gods glory: and that this is the mea∣ning, may appeare by the worde (destitute or depriued) which signifieth one that fainteth in a race & falleth short of the goale; nowe eternall life is the goale of our race, the price of the high calling of God, Philip. 3.

Tim.

What vse of this poynt?

Sil.

That through sin wee are most miserable as hauing thereby lost the chiefest thing, which is Gods glory, in the fruition whereof, is all our happinesse, which should make vs loue Christ, by whome it is restored.

Tim.

What learne we hereby, that wee are freely iustfied by his grace?

Sil.

That which mooued the Father to giue his Son to vs, was his free fauour. Secondly, it proueth that faith iu∣stifieth onely; for were we iustified by workes but in part, we could not be iustified by grace. Rom. 11, 6. If of works, not of Grace.

Tim.

What is the matter of our Iustification?

Sil.

The redemption which is in Christ Iesus, by which is meant a deliuery from sinne and misery, by the merit and power of Christes bloud shed; of which redemption wee haue the beginning now, and looke for perfection in hea∣uen.

Tim.

What learne we from hence?

Sil.

First, the exceeding loue of Christ giuing himselfe a ransome for sinnes. Secondly, the exceeding daunger of sinne, hauing inthralled vs to Sathan and hell. Thirdly, the exceeding great duty of thankfulnes we owe to Christ our Redeemer. Note that wee are saide to bee iustified freely, though Christ laide downe a price, and wee bring faith, which is an act of our will; because God freely gaue Christ, and freely workes faith in vs, which iustifieth in respect of the obiect Christ, and not as it is an act or worke of ours.

DIAL. XIIII.

Verse 25.

Whome God hath set foorth to bee a propitiation through faith in his bloud; to declare his righteousnes, by the forgiuenes of sinnes that are passed.

Tim.

VVHat doth this text set forth vnto vs?

Sil.

All the causes of iustification yet more fully.

Tim.

Shew vs these causes what they be.

Sil.

The efficient cause is God, the matter is Christ our atonement, the instrument is faith, the end is the glory of God, in the declaration of his righteousnes.

Tim

What learne ye by this, that God is said to set forth?

Sil,

That wee must seeke the first and soueraigne cause of saluation not in Christ but in God: vpon whose eternall* 1.30 loue it doth depend.* 1.31

Tim.

What learne we hereof, that Christ is saide to bee set forth of God?

Sil.

That the doctrine of the Gospell is no newe thing inuented by men, but commeth from heauen, beeing a di∣uine truth.

Tim.

But how many wayes is Christ said to be set forth?

Sil.

Two wayes, first by the reuelation and preaching of the gospell; wherein things to be beleeued concerning

Christ and our saluation, are propounded to vs, and set before vs. Secondly, therein the Spirit of Christ inspi∣reth vs with faith, and perswadeth our minds to assent to the things shewed and propounded, being good and mostioyfull things.

Tim.

But may not this, of Gods setting forth his sonne, be re∣ferred to predestination?

Sil.

It may so, because thereupon dependeth the me∣rit* 1.32 of Christs death. Now if yee take it so, that God in his predestination decreed to set forth his son, then the meaning is thus much, that touching our reconcile∣ment to God by the redemption of Christ, we must ac∣count that this commeth to vs by the onely determina∣tion and free purpose of God. The reason of which pur∣pose seemeth to be this; that God meant to restore the world to his first estate by him, by whome it was made at the first.

Tim.

Christ the matter of our Iustification, why is he cal∣led [Our Reconcilement?]

Tim.

Because Christ is the true propitiatory, as the word heere vsed doth signifie, our Propitiatour or Reconcili∣ator:* 1.33 for he doth allude to the propitiatory or Mercie∣seate of the Law, which was a figure of Christ in these three things. First, out of the Mercy-seate were the O∣racles giuen, so by Christ we are shewed the Oracles of the will of God, as touching our saluation. Secondly, God was saide to dwell at the propitiatory: so in Christ the whole fulnesse of the Godhead dwelleth corporal∣ly, Col. 2, 9. Thirdly, there God was made fauourable to the people: so is God by Christ alwayes pacified and reconciled to vs, Col. 1, 18.

Tim.

Why is Christ our onely reconcilement?

Sil.

Because he is a man free from sinne. Secondly, because he is so man, as he is God also. Thirdly, because he is appointed to bee the person that should reconcile mankind, Iohn 6, 26.

Tim.

Why is it added [By his blood?]

Sil.

This may bee ioyned either with faith, to shew whereunto it leaneth, namely to Christ crucified; or yn∣to atonement, because the propitiatory was sprinkled with blood by the High-priest when he entred into the holy place, to teach, that without blood is no remission of sin: but whereas Paul doth onely mention his bloud, thereby he would signifie the whole entire passion of Christ, by a 〈◊〉〈◊〉: Bloud a part, being put for the whole Sacrifice of Christ, which was the consummation of his obedience.

Tim.

What doth this put vs in minde of?

Silas.

First, of the fiercenesse of Gods wrath, and his wonderfull Iustice against sinne, in that he could not be satisfied but by the bloud of his onely sonne. Secondly, of Christs aboundant loue to vs, and what loue we owe to him againe. Thirdly, it giueth much comfort vnto great sinners, being afflicted in soule and humbled, that such an vnvaluable price was laide downe for their sins. Lastly, it sheweth that the fauor of God is of very great worth more then all the world, seeing it could not bee purchased, but by a price greater then the world.

Tim.

But what means haue we to apply the bloud of Christ to vs?

Silas.

Onely by faith, by the power whereof, wee vn∣derstand and beleeue that blood to be shed for vs, vnto our full attonement with God. And note, that there be two meanes or Instruments of our redemption: First, without vs on Christ his part, which is his death or bloodshed: Secondly, within vs on our part, Faith.

DIAL. XV.

Verse 25, 26.

To declare the righteousnesse of God by the forgiuenesse of the sinnes that are Dassed through the patience of God.

Tim.

VVHat is the drift of this Text?

Silas.

To expresse the cause or end for which

God doth iustifie elect sinners, which is, the manifestati∣on of his righteousnesse & patience, to the glory of his name.

Tim.

What is heere meant by righteousnesse?

Sil.

The truth and fidelity of God, in sending his son according to his promise, to worke the work of our re∣demption. Secondly, the Iustice of God, in inflicting the whole punishment of sinne vpon the person of his Sonne. Thirdly, the mercy of God in smiting his Sonne, that he might spare vs. We may vnderstand it of that which before was called the righteousnesse of Faith, which God hath manifested to be the true iustice wher∣by men are iust before him.

Silas.

What learne we from this?

Tim.

Seeing that God in reconciling the world vnto him by his Sonne, did secke his owne glorie, that is the marke which we our selues are to ayme at in seeking our saluation, not seeking so much to be saued, which may come of selfe-loue, as that in our saluation, God may haue his glory.

Tim.

May not this bee vnderstoode of the righteousnesse which Christ wrought in his Man-hoode?

Sil.

True, it may be called the righteousnesse of God, because the person was God which wrought it, & that is the onely righteousnesse which God doth allow; and by which wee are acceptable. For when this righteous∣nesse of Christ is giuen vs, euen in our Iustification, both sins past, present, and to come, are forgiuen vs.

Tim.

Why doth he say then by forgiuenesse of sinnes passed?

Silas.

Some do vnderstand it of sinnes done vnder the old Testament but it is of others otherwise interpreted offinnes already committed, because forgiuenesse is pro∣perly of sinnes past which men haue formerly done. But the former interpretation seemeth to bee the best, be∣cause of that which followes at this time present. So then the meaning is this, that as well the sins done be∣fore Christes comming in the flesh, as those done since

his first comming, are forgiuen Gods Children which beleeue.

Tim.

What was the vse of this?

Sil.

To teach vs that the merit of Christs death, looketh* 1.34 backwards, and not onely forwards, to them beleeuers* 1.35 that liued in the world before his passion, aswell as to them that liued after his death: and so he is the Lambe slaine from the beginning of the world. For from the fall of Adam, no forgiuenesse of sinnes to any but tho∣rough Christ beleeued on.

Tim.

Why is this added [Through the patience of God?]

Sil.

Because he would shew that God doth bear with those sinners whom he will forgiue.

Tim.

What is the patience of God?

Silas.

It is that propertie whereby hee suffereth them long, exercising it towards the Reprobate in taking frō them all excuse, and towards the godly in giuing them space of repentance.

Tim.

What may we learne from hence?

Silas.

First, to vse patience towards such as do offend vs, that we may be like vnto God. Secondly, not to 〈◊〉〈◊〉 though God doth verie often for beare offenders, because they may be such as God meaneth to forgiue, and eternally saue to his owne praise.

DIAL. XVI.

Verse 26, 27.

To shew at this time his righteousnes, that he might be iust, & a Iustifier of him which is of the Earth of Iosus? Where is then the reioycing? It is excluded. By what Lawe? Of workes? Nay, but by the Law of Faith.

Tim.

VVHat is the drift of this Text?

Silas.

To set foorth now fully, the finall cause or true end, for which God sheweth mercy to sinners, for the pardoning of their sinnes; which was, to declare

his righteousnesse.

Tim.

What is meant by this time?

Silas.

That time when the Apostles liued and prea∣ched the Gospell, and so forwardes to the end of the world: neither the sinnes of former times. nor of times present or future, are forgiuen any other way, then by faith in Iesus Christ.

Tim.

What learne ye by this?

Silas.

That there is but one way for forgiuenesse of sinnes to all men which liued before and since Christ, euen by faith in him. Therefore, the Religion not of Pa∣pists but of Protestants, is the ancient true religion.

Tim.

That he might be iust, what is that to say?

Sil.

That is to say, that hee might bee manifest and known vnto vs to be iust, as he is in himselfe. God doth shew himselfe to be iust vnto vs-ward two wayes. First, by punishing our sinnes seuerely in the person of his Sonne. Secondly, in pardoning them mercifully vnto vs which beleeue, for his promise sake. For, as God is iust in himselfe, so this Iustice is communicated to vs tho∣rough faith in Christ.

Tim.

How is God called a Iustifier?

Silas.

Because he it was which gaue his Sonne; as also which offered him, and who doth impute him with his obedience for righteousnesse vnto the beleeuers, which be of the faith of Iesus (that is to say) whosoeuer hec is, that by faith embraceth Iesus.

Tim.

Why is faith required in them who are to bee iustified by Christ?

Sil.

That men may be shut out from any matter of re∣ioycing in themselues. For, if righteousnesse came by our workes wholly or in part, then wee shoulde haue matter of reioycing, because then wee were acceptable to God for some thing which is in our selues, and done by our selues: whereas faith carieth vs out of our selues vnto Christ for righteousnesse.

Tim.

But yes good workes are done by Gods grace, there∣fore

glory belon geth to them, and wee may reioyce therein, as fruits of his grace.

Sil.

Yet it is we which doe these workes by our vnder∣standing and willes renued; but some will say haply, it is also wee which beleeue: Howbeit our faith it is no more but the hand to receiue Christ and his righteousnes, to bee thereby accounted righteous in Gods sight.

Tim.

Yet some reioycing is left, in that Christs righteousnes is not our's, vnlesse we take it by faith.

Sil.

No more then a poore Leper, for that hee hath rea∣ched out a leprous hād, to take a kings gift bestowed vpon him, to enrich himselfe thereby: for notwithstanding his reaching out his hand, yet hee shoulde remaine poore if no guift were giuen: and that shewes that not the taking, but the thing giuen, euen Christ is our iustice, which yet must be taken hold off that it may be ours. But all the vertue of faith, whereby it iustifieth, is not in it selfe, but commeth* 1.36 from the obiect Christ, who is laide holde on; which ten∣deth much to humble all flesh before God, that wee glory in none but Christ.

DIAL. XVII.

Verses 28. 29.

Therefore we conclude that a man is iustified by faith with∣out the workes of the law. God is he the God of the Iewes onely and not of the Gentiles also? yea euen of the Gentiles also.

Tim.

VVHat is the summe and drift of this text?

Sil.

It is a conclusion of the former dispute, touching iustification by faith, and hath three new reasons to proue the same. First, iusti∣fication is by faith, because by that way God is most glo∣rified. Secondly, if we were iustified by works of the law, it might be thought that God were God of the Iewes on∣ly: but the Gentiles which beleeued, and had not the lawe of Moses, haue God for their God; therefore it is by faith.

Lastly, iustification by faith, doth much ratifie and greatly confirme the law; therefore it is by faith that wee are iu∣stified.

Tim.

Whence is the first reason fetched?

Sil.

From the word (therefore) which hath reference to that which was said before; as if he should say, seeing God declareth his righteousnes by our iustification by faith; and thereby al matter of reioycing and glorying is taken from vs, that it may be in God alone{is} in these regards wee con∣clude, inferre and gather, that righteousnes is by faith.

Tim.

What meaneth this word (conclude?)

Sil.

It importeth the certaine and infallible trueth of that which is here inferred, because the word signifieth the casting vppe of many summes into one; as of two tens 〈◊〉〈◊〉 together is made twenty: so certaine is this truth, as there is no doubt to be made of it.

Tim.

Wherefore serueth this?

Sil.

First, to stay the conscience vpon this truth of righ∣teousnes by faith, being so firme. Secondly, to teach that in matters of religion things ought to be proued by firme demōstration, or vngain sayable arguments, which may e∣uidently proue the thing in question, and strongly euict the conscience.

Tim.

What meaneth he by man?

Sil.

Euen euery Christian, of what sexe, age, or country whatsoeuer.

Tim.

What meaneth he to say that Iustification is (by fayth without workes?)

Sil.

That is to say, the man that beleeueth is thereby absolued from his sinnes, without any respect of fulfilling the law by workes, or without all merite by workes, from whence is inferred, that faith onely iustifieth.

Tim.

Will not this open a gap to licenciousnes and neglect of good workes?

Sil.

No surely, because they are necessary to saluation, as a way that leadeth thither, though not to Iustification, which goeth before workes, as a cause of them.

Tim.

Faith it selfe is a worke of the spirit, therefore if we be* 1.37 iustified by faith, we are iustified by a worke.

Sil.

It doth not iustifie vs as a woorke, for so it is vnper∣fect and needeth pardon; but as it goeth out of vs, and lai∣eth hold on Christ, in whome is all perfection; or it iusti∣fieth as a woork ordained of GOD, to bee the organicall meanes to receiue Christ.

Tim.

What learne wee from hence, that God is the God of the Gentiles?

Sil.

That there were some Gentiles which were ioy∣ned to Gods people, and had their sinnes forgiuen them, euen before the generall calling of the Gentiles, after the comming of Christ. Examples hereof we haue in Iob, and also his frends; and Iethro, Cornelius, the Syrophenitian wo∣man for examples.

Tim.

What is it to haue God to be our God?

Sil.

To make a league with vs, to bestow all manner of happines vpon vs for Christ, so we beleeue.

Tim.

What are the particular benefits which they haue who haue God for their God?

Sil.

First, vnion with Christ. Secondly, adoption to be the sonnes of God. Thirdly, imputation of 〈◊〉〈◊〉 with forgiuenesse of all sinnes. Fourthly, the spirit of sanc∣tification, together with peace of conscience, ioy in the spirit, hope of glory, accesse vnto Gods fauour. Fiftly, all Creatures are our seruants, 〈◊〉〈◊〉 the very Angels. Heb. 1. 14. Sixtly, all Creatures are at league with vs. Hose. 2. 18. Seauenthly afflictions, yea sins turne to our good, through Gods great loue. Eightly, his blessings are as pledges of his fauour. Ninthly, the Scriptures are written for vs, and belong onely and wholy to vs, which are in league with God through Christ.

Tim.

What was gathered hereof?

Sil.

That it is a wonderfull mercy to bee one of Gods people; blessed are they whose God is Iehouah. Psal. 144. there is more matter of thanksgiuing & ioy in this, then in hauing a world of riohes, in being the sonnes of Kings and Princes.

DIAL. XVIII.

Verse 30, 31.

For it is one God which shall iustifie Circumcision of faith, and vncircumcision through Faith. 31. Do we make the Law, &c.

Tim.

WHat is the meaning of this verse?

Silas

By circumcision is meant the Iew, and by vncircumcision the Gentile. A Me∣tonimie of the adioynt for the subiect.

Tim.

What then is it to iustifie Circumcision of Faith?

Silas.

First, a Iew is not iustified, because he is such a one, that is, one circumcised according to the Law, but because he beleeueth in Christ.

Tim.

What vnderstand ye by iustifying vncircumcision by Faith?

Silas

That a Gentile is not cast off, because he is such, that is, vncircumcised; but hauing faith to beleeue in Christ, God iustifieth him also.

Tim.

What followes of this?

Silas.

That Iew and Gentile which beleeue haue one God, a common God and Sauiour to them both. For, God is God and Sauiour to euerie one whom hee Iu∣stifyeth.

Tim.

How doth the Apostle from hence conclude his mayne argument of Iustification by faith, without workes?

Tim.

Namely thus: that seeing the Iew, which had the Law of Moses, had God his God to iustifie him (not for the works of the Law which he had done) but through Faith in Christ; and also the Gentile lacking that Law, yet by faith laying hold on Christ, was admitted to the Couenant, to be one of Gods people, & to haue God his God to giue him righteousnesse, thence it followes, that Iustification is not by workes but by Faith, both to Iew and Gentile.

Tim.

What instruction can ye gather from hence?

Sil.

Euen this; that Christ Iesus through faith, ioy∣neth vs in fellowship with God, of what Countrey soe∣uer we be. Or this, that as there is but one God, who is a comm on Sauiour of all his people, so but one way for his people, be they Iewes or Gentiles, whereby to bee Iustified, and that is by faith in Christ.

Tim.

What words do follow?

Silas.

In the verse 31. it is written, Do we then make the Law of none effect thorow faith, &c.

Tim.

What is the drift of these words?

Silas.

To answere the obiection of such as were enemies to iustification by faith, and secretly to confirme his purpose by that which is brought against him.

Tim.

What is the Obiection?

Silas.

If such as beleeue in Christ, be iustified without respect to their doing the workes of the Law, then the Law is made voide and of none effect. This obiection proceedeth from the ignorance of such as do not know the strength of sinne, the Nature of Gods Iustice, & the true end wherefore the Law was giuen. Secondly, it proceedeth from the pride of nature, loath to yeelde to this truth, which so abaseth man, and honoureth God.

Tim.

What followeth of this?

Silas.

That the truth hath no greater enemies, then proud ignorance, or ignorant pride, that dare lift vp it selfe Gyant-like against God himselfe.

Tim.

What was the answere to this obiection?

Silas.

It hath two parts: First, a deniall, with a dete∣station of the thing obiected [God forbid.] Secondly, an inuersion or conuerting the matter vppon the head of the obiectors (Yea, wee establish the Law.

Tim.

What learne wee from the first part of the answer?

Sil.

That all thoughts and reasonings against Gods truth, should be very detestable to vs: so as wee should reiect them with a meruailous hating of them. For, Di∣uine truth is such an holy thing, so precious to God, as

we should not with patience endure anie muttering a∣gainst it.

Tim.

Whom doth this reproue?

Silas.

Such as do fauour or wink at cauils and cauillers against the Doctrine of saluation, or such as are no whit moued at their dealing.

Tim.

How doth the Apostle turne the thing obiected vpon their owne heads?

Silas.

Thus; Iustification by faith, is so farre from de∣stroying the law, as that the law is thereby established.

Tim.

But how is this true which the Apostle sayth, That the Law is established by faith?

Silas.

First, the doctrine of iustification teacheth, that Christ fulfilled the Law in his life. Secondly, that he suf∣fered in his death the full punishment due to the breach of the law, for all them who are iustified by him. Third∣ly,* 1.38 that such as beleeue in him, must endeuour the kee∣ping of the Law, to declare their thankefulnesse. Thus is the Law established by this Doctrine of righteousnes thorow beleeuing.

Tim.

What followes of this?

Silas.

That there is no cause either for the Iew to cast off the Doctrine of faith, in regard of any wrong done to the Lawe, which is thereby ratified and made more firme: or yet for the beleeuing Gentile lesse to esteeme the Law, because without it hee is iustified by Faith; si∣thence thus the Law is the more countenanced & con∣firmed, as that which sheweth sinne our sickenesse, and driueth to Christ, and teacheth the good way wherein we are to walke, that we may please Christ our iustifier.

Notes

• * 1.1

  Sins not 〈◊〉〈◊〉 but per acci∣dens, are cau∣ses of Gods glory.
• * 1.2

  Prou. 22. 1. Eccles. 3. 7.
• * 1.3

  Sin is not eli∣gible.
• * 1.4

  Math. 7.
• * 1.5

  None righte∣ous ex natura.
• * 1.6

  Some men be counted righteous ex gratia.
• * 1.7

  Obad. 12, 13, 14, 15.
• * 1.8

  Psal. 5. 9.
• * 1.9

  Also saith O∣rigen, Vsus sce lerum verecun∣diam 〈◊〉〈◊〉.
• * 1.10

  Psa. 113. 3.
• * 1.11

  Note further that a veno∣mous tongue is thus resem∣bled 1. be∣cause this Serpent in∣fecteth by bi∣ting: 2. It is a poyson vncu∣rable: 3. they are int: acta∣ble, stopping their care, at the charmers voyce.
• * 1.12

  Psal. 10. 7.
• * 1.13

  Their mouth is said to be ful, because their mouth is as a large vessel, out of which flowes cruel word.
• * 1.14

  Esay 59. 7. 8.
• * 1.15

  Psal. 36. 1.
• * 1.16

  Quideum non timent, sine re∣tinaculo currūs ad maium 〈◊〉〈◊〉 a∣nus.
• * 1.17

  Besides the meeting with this Obiecti∣on, it may wel be, that area sem is giuen why the Law could not iu∣stify the Iews, because it condemned them.
• * 1.18

  Not the wri∣ting or Scrip∣ture, but the thing written to wit, that al men are sin∣ners, stoppeth al mouthes.
• * 1.19

  Non opera que precip untur, sed quae prestā∣tur.
• * 1.20

  Workes done before Faith, cannot iustify because they please not God, nor wor∣kes done af∣ter faith, be∣cause they be vnperfect.
• * 1.21

  In his sight, this distingui∣sheth between righteousnes of good men, and that whi∣che is before God.
• * 1.22

  3. Reasōs why none can be iustified by works before God. I the most perfect purity of gods nature before whome hea∣uens be not clean. Iob 15. 15. 2. God lookes vnto the heart, which is per∣fect in none.
• * 1.23

  3. the law is spiritual, re∣quiring exact obedience, such as none can attain vn to: yet before men we may be iustified, as Abraham was Rom. 4. 1. & Iames. 2.
• * 1.24

  That law in this text hath a double acception, 1. for the doc∣trine of the moral Law: this doth not reueale faith in Christ, ney ther yet natu ral law: 2 for the bookes of Mese, where in be many promises of Christ.
• * 1.25

  Iohn 5 46.
• * 1.26

  Acts 10. 43.
• * 1.27

  Rom. 1. 2.
• * 1.28

  Faith iustifies not effectiue∣ly as working a iustice in vs or materially as being our Iustice.
• * 1.29

  A word bor∣rowed from such as come shortin a race and cannot attaine to the mark or prize
• * 1.30

  Iohn 3.
• * 1.31

  I Cor. 1. 30.
• * 1.32

  This word (set forth) sheweth the euerla∣sting purpose of God to giue his sonne for our Re∣demption: so is the same word vsed, Rom. 8, 28.
• * 1.33

  Iohn 1.
• * 1.34

  Hebr. 13, 8.
• * 1.35

  Apoc. 13, 8.
• * 1.36

  1 Cor. 1. 29.
• * 1.37

  Iohn 6. 27.
• * 1.38

  Also without Faith it is im∣possible to keep the law, or anie part there of.