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. IIII.

DIALOGVE I.

Verse 1, 2.

What shall we say then, that Abraham our Father hath found concerning the flesh? For, if Abraham our Father were Iustified by Workes, hee hath whereof to reioyce, but not with God.

Timotheus.

WHat is the drift of this whole Chapter?

Si.

To proue Iustification to be by Faith, by a new reason fetched from the exam∣ple of Abraham.

Tim.

How stands the frame of his reason?

Silas.

Thus: Abraham as the Father of the faithful, is the patterne of Iustification to all his seede or Children, as verse 23, 24. Looke how Abraham was, in such wise be his seede iustified. Now it is certaine, that Abraham was iustified not by workes, but by beleeuing the pro∣mise concerning Christ, therefore all the Children of Abraham are so iustified.

Tim.

What be the parts of this 4. Chapter?

Sil.

Two: in the first the example of Abraham is pro∣pounded vnto the 23. verse; in the second, this exam∣ple is applied vnto the end of the Chapter.

Tim.

How was the example propounded?

Sil.

First negatiuely, shewing how he was not iusti∣fied. Secondly affirmatiuely shewing how he was iusti∣fied.

Tim.

How was he not iustified?

Sil.

He was not iustified by workes, which the Apo∣stle doth proue by this reason. Abraham had nothing to glory with God, but if he were iustified by works, then hee had whereof to reioyce with God, therefore not by workes?

Tim.

But did his workes gaine him nothing?

Silas.

Yea, amongst men, and in the account of the world, but not in Gods eye.

Tim.

Why doth he call Abraham Father?

Sil.

Because of him came the Iewes which were his Off-spring.

Tim.

Why doth he call him, Our father?

Sil.

Because Paul himselfe was a Iew, and descended of Abraham, which he doth acknowledge to this end, to decline the enuie of his Countrymen, least they shold thinke he had not regarded Abraham.

Tim.

Why is the example of Abraham chosen rather then of others?

Sil.

Because he was of most reputation with the Iews also the Scripture had expressely testified of him, that he had his righteousnesse by beleeuing.

Tim.

What Instruction do ye gather from hence?

Sil.

That it is a good kinde of teaching to teach by examples, because those moue the senses. Secondly, of examples, the fittest and most meete would be chosen, which is a point of wisedome in the teacher.

Tim,

What is heere meant by flesh?

Silas.

The externall workes of Abraham, as it is ex∣pounded in the next verse. [For if Abraham were iustified by Workes, &c.]

Tim.

What do ye learne from the next verse?

Sil.

Two thinges: First, good workes get vs com∣mendations and matter of reioycing amongst men. Se∣condly, they doe not at all auaile vs to procure our ac∣ceptance, pardon, and release with GOD, because they want perfection. For neyther doe wee all good workes, nor with all our heart, neither do we continue so all our life long, because before our time of calling,

we cannot do a good worke, no more then a thistle can bring forth a Figge; neither yet be such workes as wee do after our conuersion, without spots. Lastly, wee do many things contrary to the Law.

DIAL. II.

Verse 3.

For what saith the Scripture? Abraham beleeued God, and it was counted to him for righteousnesse.

Tim.

VVHat doth this Text teach vs?

Silas.

How Abraham was iustified, namely, by beleeuing the promise. This is proued by authoritie of Scripture; the Scripture saith, that Abraham was iu∣stified by beleeuing, therefore he was so iustified. The text hath a Question [For what, &c.] Secondly an answer thereunto [Abraham beleeued, &c.]

Tim.

What learne we from the Question?

Sil.

That the points of Religion are to be proued by Scripture. Secondly, from authority of Scripture, an ar∣gument followeth affirmatiuely. Thirdly, that proofes of Scripture ought to bee brought fitly and sparingly. Fourthly, the wisedome of Paul, in obseruing the phrase and course of Scripture.

Tim.

Now let vs come to the answere: the faith spoken of in Gen. 15, 6. which the Apostle heere citeth, was not meant of Christ, but of an infinite posterity andissue.

Silas.

The answere heereunto, is this: First, Abraham by Faith had chiefe respect to that which was promised in the beginning of the Chapter, that God would bee his shield and reward. Secondly, Abraham in his poste∣rity foresaw Christ, who was to come out of his loines. Thirdly, in all promises, the promise offering Christ was wrapt, as the foundation and roote of them all. Fourthly, it was Christ which spake to him at that time, Gen. 15, 6. for it was the second person who spake vnto

the Fathers, and 〈◊◊〉〈◊◊〉 beleeued in Christ. 〈◊〉〈◊〉, the mercy of GOD whether it appeareth to vs spiritually or temporally, is the obiect of faith, and God is not mercifull but by Ielus Christ: therefore they that beleeue any pro∣mise of mercy, beleeue in Christ.

Tim.

What more doe ye obserue here?

Sil.

To beleeue God, and to beleeue in God, are all one: for to beleeue God, is to giue credite to his word, and to put our confidence in his goodnes; thus Abraham belee∣ued God.

Tim.

What more was learned hence?

Sil.

That it is a wonderfull thing to beleeue God, or in God: because it obtaineth the praise of righteousnesse to him that doth it, as it is written, He beleeued God, and it was accounted to him for righteousnesse. This one thing should be sufficient to moue all Christians to rely vppon God his promise by faith.

Tim.

What other reasons may moue men to beleeue God?

Sil.

Very many and substantiall: as first, because of Gods commandement. Secondly, because God being most true, is worthy to be beleeued. Thirdly, there is great danger if wee doe not beleeue, euen eternall death, and the losse of heauen, besides all temporall goods. Fourthly, it is a spe∣ciall seruice of God to trust in him. Fiftly, it is the cause of all other duties, which spring from faith, as the roote of all. Sixtly, therein is God most honored, when he is trasted in; and by the contrary, much dishonoured, for hee is thereby made a liar, so much as lyeth in vs. 1 Iohn 4. 20.

DIAL. II.

Verses 4. 5.

Now to him that worketh, the wages is not counted by fa∣uour, but by debt, but to him that worketh not, but beleeues in him that iustifieth the vngodly, his faith is counted for righte∣nesse.

Tim.

VVHat is the drift of this text?

Sil.

To proue iustification came not by woorkes, but of faith, by an argument of contraries; three contraries set against three: as first, he that worketh not, and hee that worketh. The second contrariety is be∣tweene fauour and debt: the third is wages and imputati∣on.

Tim.

How stands Paules argument from these contraries?

Sil.

Thus; if Abraham were iustified by merit of works, then he had his righteousnesse by debt, and as a wages, but his righteousnesse came to him not of wages and debt, but of fauour and by imputation: therefore hee was iustified, not by workes but by faith. Or more briefly thus: If Abra∣ham was iustified by fauour and imputation, therefore not by desert of works, but by beleeuing.

Tim.

What is meant by him that worketh?

Sil.

Not one that hath or doth works, but one that de∣sireth to deserue by his workes, which appeareth by this: First, a beleeuer must be a worker, and such an one was be∣leeuing Abraham. Secondly, wages and debt is giuen to merit, not to works.

Tim.

What learne wee by this, that the reward is counted according to debt, to him that will clayme it by merite of workes?

Sil.

That eternall life is due to him that can fulfill the law; this commeth by vertue of a compact or couenant which God hath made, promising to them which doe the law, that they shall liue by their works.

Tim.

What is meant by him that worketh not?

Sil.

Such an one as either hath no workes to commend him to God, and deserue his fauour; or hauing workes, do put no affiance nor trust in them.

Tim.

What was the doctrine here?

Sil.

That wee must claime nothing by our workes: the reason hereof is, first, because our good workes are ioyned with many euils. Secondly, our workes be not our owne.

Thirdly, there is no proportion betweene our workes and the kingdome of heauen. Fourthly, our workes are a due debt. Fiftly, our best workes haue their imperfec∣tions and wants, that we do not all good workes, ney∣ther do we them in perfect loue of God and our neigh∣bour.

Tim.

What is it to beleeue in him that iustifieth the vn∣godly?

Sil.

To put trust in him that he will bee mercifull to our sinnes, to forgiue them to vs for Christ.

Tim.

Who are the vngodly?

Tim.

Such sinners as be straungers from God, as all the elect be before their calling.

Tim.

Doth God accept wicked men to fauour while they are wicked?

Sil.

No, but first hee forgiueth their sinnes. And se∣condly of wicked hee maketh them good, putting his holy spirit into them, to regenerate and sanctifie them. But at their iustification he findeth them vngodlie, and maketh thē godly; and he doth it, both by taking away the guilt of all their sins by free pardon; also, by clean∣sing away the filthinesse of sinne, by a powerfull sancti∣fication.

Tim.

What is meant heereby, That his Faith is counted to him for righteousnesse?

Silas.

That the righteousnesse of Christ is reckoned the righteousnesse of that person, which doth by Faith embrace Christ.

DIAL. IIII.

Verse 6, 7, 8.

Euen as Dauid described the blessednes of the man vnto whom God imputeth righteousnesse without workes, saying; Bles∣sed are they whose vnrighteousnes is forgiuen, & whose sin is couered, Blessed is that man to whom, &c.

Tim.

VVHat is the drift of this text?

To proue that righteousnes is impu∣ted vnto faith, and commeth not by Workes. The which the Apostle prooueth by the testi∣mony of Dauid, Psal. 32, 1, 2.

Tim.

What be the parts of this Text?

Sil. 2.

First, the Preface or entrance, [Euen as Dauid, &c.] Secondly, the testimony it self [Blessed are they, &c.]

Tim.

What note ye out of the Preface?

Sil.

These thinges: First, that the testimony is cited without naming the Psalme or verse. Secondly, that the righteousnesse of Christ was preached to them that li∣ued before Christ. Thirdly, Paul so citeth the testimo∣ny, as hee giueth the summe and meaning of it in few words, which is thus much; that Iustificatō is the impu∣tation of righteousnes to the beleeuer, without workes.

Tim.

Who was Dauid?

Sil.

The Pen-man of the Holy-ghost, one of the holie Prophets.

Tim.

What followes heereof?

Silas.

That his testimony is to be receiued as the testi∣mony of God, because the Prophets wrote as they were moued by the holy Ghost.

Tim.

What meanes he by describing?

Silas.

Not a perfect definition, but a short and plaine setting before vs of the matter.

Tim.

What is meant by the Blessednesse of the man?

Sil.

The man which is blessed, or which may be estee∣med and held blessed.

Tim.

What do ye call blessednesse?

Sil.

The happy condition and estate of such as bee in Gods fauour through Christ.

Tim.

What is meant by imputing?

Silas.

To impute, is to put a thing into ones account or reckoning; it is a word borrowed from Merchants, who are saide to impute that, whereof they exact a rec∣koning and account.

Tim.

What is meant here by righteousnes?

Sil.

The exact and perfect conformity and agreement to the will of the Creator, which since Adam was found in Christ onely.

Tim.

Why doth he say (without workes) seeing Dauid spea∣keth not of workes in that part of the Psalme?

Sil.

It must of necessity bee vnderstood: for if this bee the blessednes, to haue the righteousnesse and good works of another (that is) of Christ accounted to vs, then a man is righteous and blessed without his owne works.

Tim.

Tea but he meaneth ceremoniall and naturall workes done before our conuersion: workes done before faith.

Sil.

Nay not so, but he meaneth all workes wherein sin may be committed, and therefore more principally works of the moral law; because more properly sinne is in them: againe, Dauid speaketh this euen of himselfe, being nowe conuerted and renewed vnto faith.

Tim.

What were we taught out of the testimony it selfe?

Sil.

Sundry things, first that there is but one way for all men to become blessed, and this is by free pardon. Se∣condly, from hence is matter of great comfort for the pore and needy, in that the wealthy of the world, haue no other true happinesse, then that which is common to the poo∣rest beleeuer. Thirdly, here is matter of great humbling for the mighty and rich, in that the poore are equall to them in the chiefest things. Fourthly, here is matter of great vnity and loue amongst all sorts, in that there is but one common saluation, or meanes of forgiuenesse of sinnes to the begger and to the king.

Tim.

What is that way of blessednes which is common to all the Saints, tell vs-this more plainly and distinctly?

Sil.

Free forgiuenesse of sinnes through faith in Iesus Christ; which is expressed heere by three phrases or fashi∣ons of speech. First, remission of sinnes, which is a dis∣charge of a debt. Secondly, couering of transgression, it beeing a speech taken from such as hide vnseemely things from the eies of others, least they bee offended; so our sins

by forgiuenes are hid from the eies of Gods iustice. Third∣ly (of not imputing) that is, not reckoning it to vs, or cal∣ling vs to any account for it. A speech borrowed from Merchants or Creditors, who doe put that debt out of the* 1.1 reckoning, which they meane to forgiue; so are wee saide to haue sinne not imputed, as when a creditor of grace and fauour, accepteth a debt to be paid, accounting it dischar∣ged, when the party indebted is not able to pay it.

Tim.

What vnderstandeth hee by forgiuenes of sinne, more then is expressed?

Sil.

The imputation of Christ his righteousnes, which cannot bee seuered from remission of sinnes: so heere is a* 1.2 Synechdoche of the part.

Tim.

What was further here noted?

Sil.

That forgiuenes is of all sinnes great and small, ma∣ny and few one and other. Secondly, that seeing we can∣not be free from sinne, but by forgiuenesse, we should ther∣fore auoyde sinne the more carefully, being wary that wee do not that from which we cānot be quitted but by a par∣don; and least we abuse that mercy, which doeth so graci∣ously couer our faults.

Tim.

What other things more were noted out of this text?

Sil.

Sundry, first touching blessednesse. Secondly, tou∣ching Gods mercy in forgiuenes of sin. Thirdly, touching our duty about leauing of sin.

Tim.

What was noted and obserued concerning blessednes?

Sil.

Many things, first the causes of blessednes, the chiefe working cause is Gods grace or the fauor of God; the me∣ritorious and materiall cause is Christ his obedience to death; the ende or finall cause is Gods glory: the instru∣ment Gods word offering, our faith apprehending, the Sa∣craments sealing: hence it is written, Blessed are they that beleeue, blessed are they that heare the word and keep it. Se∣condly, the effects of blessedness; the effects towardes our selues are forgiuenes of sinnes, regeneration, peace of con∣science, ioy in the holy Ghost, graces of the new man, as knowledge, wisedome, faith, hope, loue and patience. The

effects towards others bee the workes of loue and mercy, and all fruits of our labour in our calling: hence it is saide, Blessed is the man whose sinnes are couered, Psal. 32. & Blessed are the mercifull, and the 〈◊〉〈◊〉 and the poore in spirit. Math. 5. Thirdly, the degrees of blessednes, which bee three, first in this life an entrance into a blessed estate, by beeing en∣grafted into Christ through faith, to bee 〈◊〉〈◊〉 of him and his benefits, of forgiuenes of sinnes and sanctification. Secondly, the proceeding in it at death, when the soule is receiued into glory, the body beeing laide into the earth. Thirdly, the perfection of it in heauen, when the whole man shall be glorified: hence it is said, Blessed are they which dye in the Lord, Reuel. 14. 13. & Blessed are they who are called to the Lambes martage. Reue. 19.

Tim.

What was obserued touching forgiuenes of sinnes?

Sil.

That the Prophet speaking in the plurall number, giueth vs to vnderstand that not one or a few, nor smal, but many and great sinnes are forgiuen the faithfull: the rea∣sons hereof are first, because otherwise they coulde not bee blessed if one sinne were vnpardoned, for they coulde haue no true peace. Secondly, Christs merits and Gods mercies exceedeth all, and be much greater then al the sins of the 〈◊〉〈◊〉, were they all in any one man.

Tim.

What vse of this?

Sil.

Sound consolation to beleeuers, in the time of 〈◊〉〈◊〉 for sinne. Secondly, an instruction for vs, to for∣giue our brethren whatsoeuer offence against vs, when they come and say, it repents mee: euen as God for Christs sake forgaue vs, Ephe. 4. 32. Obserue that our sinnes on∣ly hinder our blessednes, which shall bee perfect when our sinnes be wholy taken away, meane time it is but begun.

Tim.

What were wee to learne as touching our duty about sinne?

Sil.

That before the committing of sinne wee doe take good heed; 〈◊〉〈◊〉, that we may not offend so merciful a God as hath forgiuen vs so great a debt. Rom. 12. 1. Secondly, because sinne being once committed, we cannot bee well

eased till wee be forgiuen: further we learne, that after the committing thereof, we despaire not, because there is mercy with God, to giue a free and ful pardon to them who seek for it. Lastly, that Gods children may commit sinnes of all sorts and kindes, except onely one sin, from which they are preserued.

DIAL. IIII.

Verses 9, 10.

Came 〈◊〉〈◊〉 blessednes then vppon the Circumcision onely, or vppon the vncircumcision also? for wee say that fayth was im∣puted to Abraham for righteousnes, howe was it then imputed when he was in the Circumcision, or when hee was in the vncir∣cumcision also? not in the Circumcision but in the vncircum∣cision.

The parts of this Text be two: 1. a question, 2. an an∣swere.

Tim.

VVHat is the drift of this text? at what mark doth it ayme?

Silas.

To apply to Abraham the text in the Psalme, and to proue by circumstance of time, that not by works but by faith Abrahā was iustified before God: for there Dauid mentions not works; yet seeing hee was circum∣cised, it might bee thought that thereby came forgiue∣nesse.

Tim.

How doth he proue it by circumstance of tyme, that circumcision did not iustifie Abraham, and so not Dauid or any other man?

Sil.

Thus: Abraham was reckned righteous at the time when hee was not circumcised, therefore his righteous∣nesse came not by the workes of the law; for that which was not, could not bring righteousnesse to Abraham: but circumcision was not when Abraham was iustified, God did not iustifie him by it.

Tim.

How doeth it appeare that Abraham was pronounced

Iust, before he had Circumcision?* 1.3

Sil.

By the history of Genesis, comparing the 15. chap∣ter with the 17. from whence I doe gather that Abraham was circumcised 14. yeares after he was pronouaced 〈◊〉〈◊〉 by faith: hereof the Apostle doeth collect two things, first, that circumcision was no cause of Abrahams iustification, because this was first, and circumcisiō came long after, & a cause must go before his effect. Secondly, that no works iustified Abraham, because all the controuersie about iustification, grew first about circumcision, which the Iewes ioyned with Christ: also because the Iewes counted cir∣cumcision a noble worke, and a worthy worship of GOD; from whence we may inferre, that if Abraham were not iu∣stified by circumcision, much lesse by any other worke: therefore the imputed iustice of faith belongs to Abra∣hams Children which are not circumcised, so that they beleeue as Abraham did.

Tim.

What were we taught from hence?

Sil.

That all, euen the least things in Scripture, the very* 1.4 circumstances of time are of great vse. Secondly, that the Scriptures must bee read with very great study and dili∣gence. Thirdly, that Sacraments by the worke done, and action of the Minister, conferre or worke nothing toward the forgiuenesse of sinne; for Abraham had his sinnes for∣giuen him, and was accepted for righteous being yet vn∣circumcised; but he had the Sacrament of circumcision as a signe and seale of the pard on of his sinnes, and of righte∣ousnes which before he had obtained through his faith: for this order is well to be marked. First, God set forth to A∣braham his promises. Secondly, then followed faith. Third∣ly after that in order of causes (but not of time) iustificati∣on. Fourthly, vnto this was added circumcision to confirm his faith, and to restifie his obedience to God: it is Popish errour to tie grace vnto Sacraments.

DIAL. V.

Verse 11.

After hee receiued the signe of Circumcision as the seale of the righteousnesse of the faith which hee had when hee was vn∣circumcised.

Tim.

VVHat is the drift of this text?

Sil.

To answere a secret obiection, which was this: If Abraham were iustified before his cir∣cumcision, wherefore then did he take circumcision? vn∣to which the Apostle answereth, that he receiued circum∣cision to confirme his faith in that righteousnes which be∣fore was giuen him, when hee began to beleeue; or rather heere is an answere to a double obiection. First is, that righteousnesse belongeth to the vncircumcised onely, si∣thence Abraham had iustification in the time of vncir∣cumcision bestowed on him. Not so saith Paul, for he was circumcised: but to what purpose (might one say) hauing already faith and righteousnes? That is true (saith our Apo∣stle) but his faith needed confirmation: therefore he took from the hand of God circumcision, which is not onely a* 1.5 signifying or distinguishing signe, but a strēgthening seale more to assure him of Gods promises in Christ. For inter∣pretation of the words, note that (signe of circumcision) is put for circumcision, which is a signe (as Math. 24. signe of the son of man, for the sonne of man whose appearing shall be a signe of a present iudgement) not a cōmon, but a sacred signe; thence by the latines tearmed (sacramēta:) to receiue signi∣fies to take it in his flesh by the apointment and ordinance of God: now if Abrahā receiued it, this argueth that God* 1.6 gaue it (for receiuing & giuing are relatiues,) so circūcision was a signe both on Gods part giuing, and on Abrahams parte receiuing it: it signed, and assured the grace and promise of the one, & the faithfull imbracing of the other.

(The signe) that is for a signe, or to this end, to bee a signe* 1.7 and seale, that is as a diuine pledge or seale, to ratifie vnto Abraham the righteousnes of faith, which he receiued, be∣ing yet vncircumcised. (Seale) a speech borrowed from Kings and Princes, which adde their seale broad, or priuate signet, to ratifie and confirme the leagues, edicts, graunts, charters for better assurance of such as be confederates, or subiects, to warrant couenants and guifts. So did God that heauenly King, against the shaking and weakenesse of A∣brahams faith, touching the promised seede, and blessednes by him, (which is here called righteousnes, and before was termed forgiuenesse of sinnes,) and not imputing sinnes, which is blessednesse inchoate or begun, leading to perfect happines in heauen. The summe of the text is, that though Gods promise of blessednesse to beleeuing Abraham, by Christ his seede, were certaine and vndoubted; for God is trueth it selfe: yet for more authority, and the better to fence and stablish Abrahams faith, against doubtings and feares, there was added a seale of circumcision. Obserue that albeit it be one vse of a seale to shut vp and hide for a time, things which be secret and must not yet bee manife∣sted, (as Math. 27, 66. Reuel. 5, 1. and 10, 14.) Yet in this text Paul hath respect to the other vse of a seale, which is for ratification, as it is vsed, 1 Cor. 9, 2. 2 Tim. 2, 9. Reue. 7,* 1.8 2, 4. 2 Cor. 1, 22. Sithenco God had in his word expres∣sed and mentioned his couenant with Abraham, therefore he could not take circumcision to hide or couer the righ∣teousnesse of faith, but rather to helpe and comfort his faith in temptation and trials, wherewith God meant to prooue his faith, as hee did to the vttermost, namely at the offering of Isaac.

Tim.

What thing was chiefly taught out of this text?

Sil.

The true nature and the principall vse of all Sacra∣ments old and new, which generally serue to be signes gi∣uen of God, to admonish vs by mysticall signification; and seales to assure vs of Christ and our righteousnes by him. Euery signe is not a seale, but circumcision is both; and

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DIALOGVE VI.

Verse 11, 12.

That he should be the Father of them that beleeue, not being Circumcised, that righteousnesse might be imputed to them also; and the Father of Circumcision not to them onely which are of the circumcision, but vnto them also which walk in the steps of the faith of our Father Abraham, which hee had when he was vncircumcised.

Tim.

VVHat is the drift of this Text?

Silas.

To shew the end of Gods counsell, in iustifying Abraham in time of his vncircumcision, which was to shew, that the Gentiles which beleeue are Abra∣hams children though they be vncircumcised, aswell as the circumcised beleeuing Iewes. To explaine this bet∣ter, in the former verses two thinges were affirmed of Abraham: First, that he was iustified by the faith he had in his vncircumcision: 2. that hee receiued circumcisi∣on as a seale of forgiuenesse of sinnes by the redempti∣on of Christ, thorough faith in his blood. Now he shew∣eth the cause of each, and that each had his mystery. For the former was so done, that he might be the Father of such as beleeue, being not circumcised. i. Gentiles: the latter hapned, that he might be the Father also of Cir∣cumcision. i. the Iewes, not vniuersally, but particular∣ly such as walked in the steps of Abrahams faith: and all to this end, to teach that the benefit of imputed righte∣ousnesse, pertaineth to both Iewes and Gentiles which are beleeuers, as being equally children of Abraham, and therefore heires of all the priuiledges and rightes which were Abrahams by vertue of Gods promise that he made to him, Gen. 17. I will bee thy God, and the God of thy seede. And againe, Thou shalt be the Father of many Na∣tions. Abraham &c. in this name was this whole myste∣ry expressed. Concerning the interpretation of the

wordes, this phrase of walking in the steps of the faith, &c. hath reference (as may seeme) vnto the commaun∣dement, Genesis 17, 1. Walke before me, &c. and it doth verie significantly declare, that there is no other Faith required in the posterity, then which was in the Parent Abraham, namely, such a faith as seeks remission of sins and life euerlasting in grace alone, and not in Circumci∣sion and workes of the Law.

Tim.

Of how many sorts be the Children of Abraham?

Silas.

They be either Iewes or Gentiles. The Iewes may bee distinguished into circumcised and beleeuing Iewes, and vncircumcised and beleeuing, as Abraham did, but not circumcised as he was; as they were which receyued the Gospell when the law ceased.

Tim.

What is it then that giueth this dignity to men, to be Abrahams Children?

Silas.

It is not Circumcision, but Faith, beleeuing the promises after Abrahams example; for it causeth righ∣teousnesse to be imputed to them, yea, though they lack Circumcision.

Tim.

What things are learned from hence?

Sil.

That it was a great honour which God did vnto Abraham, to make all beleeuers his Children: First, be∣cause it is a large and honourable posterity. Secondly, it is also a maruellous great matter to haue Abraham to be our father. For righteousnesse, forgiuenesse of sinne, & all happinesse belongeth to such. We are heere verie di∣ligently to obserue (least we erre) that father-hoode in respect of the faithful is heere giuen to Abraham not by efficiencie, as if he should be the worker and authour of faith in all his children (for faith is the guift of God, it is not of our selues, or of any other creature) but by a kind of proportion, because the grace of the Couenant was giuen him vpon that condition and agreement, and by that Lawe, that as carnall parents do passe ouer and de∣riue all their inheritances and goods vnto their naturall

Children: so Abraham this spirituall Father, should by couenant, doctrine, and example, deriue vnto all the faithfull his spirituall Children, that free blessed∣nesse and Iustice of Faith, which hee had receiued of God. Learne also the vnity and harmony of the Church, Faith, righteousnesse in the olde and new Testaments. There is but one Father of all the beleeuers: and there∣fore but one faith, one body, and one Church: one Lord, head, and Sauiour; one Iustification, one saluati∣on, euen as we professe one catholick Church, the Com∣munion of Saints, to which pertaines remission of sins, resurrection, and glory. Hence fals to ground that car∣nall conceite of the Iewish Church, that it had onely temporall promises, and were not partakers of Christ and his righteousnes. Furthermore note here, that to be the children of Abraham, and heires of his Iustice, wee ought to labour for such a faith in all points as was his Faith, so qualified as his beleefe was: comming after him in beleeuing, as we would tracke and followe the steps of one which had gone before vs in a rough, vne∣uen, and cragged way.

Tim.

What were the qualities of Abrahams faith, in which we must imitate him?

Sil.

Sundry and excellent: First readinesse, in that he beleeued God without delay or deliberation, after once he had his promise and vnderstood it. Secondly sinceri∣ty, in that he beleeued truly without Hypocrisie Third∣ly strength, for that he stroue against, and ouercame all lets of his faith. Fourthly patience, in that hee waited long for the performance of the promise. Fiftly, con∣stancy, in that he continued to beleeue vnto the end. 6. Wisedom in that he grounded his faith aright, vpon the word and promise of God, and not vppon men or his owne merites. Seauenthly fruitfulnesse, for his faith was fruitfull of good workes, Iames 2, 22. Abrahams Faith wrought with his workes. Lastly, it was not coniectu∣ral opinion, but a Plerophory or firme and full assurance of the promise, Rom. 4.

Tim.

What were the chiefe fruits of Abrahams faith?

Sil.

First, singular loue of God, for whose sake hee was ready to offer Isaac. Secondly a true feare of God. Third∣ly, rare charity towards men, gladly entertaining strangers. Fourthly, deniall of him selfe, for he left his owne countrey and his fathers house. Fiftly, sortitude and valorous cou∣rage, for hee feared greatly no danger nor enemy. Sixtly, contempt of the worlde, with the pleasures and delightes, profits and honours of it: for hee was euer ready to loose and leaue all for Gods name. Such as bee like to Abraham in his faith, hauing or striuing to haue it so qualified and so fruitfull, are indeed the children of Abraham.

DIAL. VII.

Verse 13.

For the promise that he should be the heyre of the world, was not to Abraham or to his seede through the law: but through the righteousnes of faith.

Tim.

VVHat is the scope and drift of this text? what is the purpose of Paul?

Sil.

To prooue by a newe reason, that Abraham had righteousnes, not by his workes but by his faith: the rea∣son is this; By what meanes Abraham was heire of eternall life by the same meanes he obtained righteousness but A∣braham was heire of eternal life, by beleeuing the promise, therefore also he had righteousnes by beleeuing.

Thus most commonly the purpose and connexion of this text is laide downe by interpreters: But Maister Beza and Paraeus wil haue it not a new argumēt to proue the princi∣pall thing in question, viz, that righteousnesse is by faith, (for this is not the thing concluded, but the medius termi∣nus, or reason to inferre a conclusion premised in verse 12. that the children of Abraham are they onely which walke in the steppes of Abrahams faith, (not they which walke in the steppes of his circumcision or works:) for the lawe,

viz. (workes of the lawe naturall or written) is nothing to this child-ship (as I may speak:) reason is because the pro∣mise giuen to Abraham to bee heire of the worlde, or to haue the world his inheritance, came to him by the righte∣ousnesse of faith: therefore they which walke not in A∣brahams workes, but in his faith be his children; as Abra∣ham became their father, not by his working, but by be∣leeuing: If this sence and coherence be iudged best, then by world, the beleeuers dispersed and scattered ouer the worlde is meant: also there is an Ellipsis of the worde (giuen) which should bee added to promise; and the par∣ticle disiunctiue (or) hath couched in it a close obiection; as thus: Be it that the promise of being father of many na∣tions, and heire of the world, were giuen to Abraham, on condition of his beleeuing, yet to his seed it might be on condition of workes: no, saith Paul, in no wise; the reason is rendred in the next verse, because so the promise of the inheritance and faith should be void and of no effect.

Tim.

What is meant here by the world, as you doe Iudge?

Sil.

Some say the land of Canaan, at least typically and mystically: some by it vnderstād all the beleeuers which are dispersed through the worlde, as is aforesaide: some by it vnderstand all the creatures of the world, which are the in∣heritance of Abraham and euery faithfull person: and I take it to be meant of the world to come, euen of the pos∣session of saluation in heauen, of the celestiall inheritance. That this is the meaning, may appeare by the whole for∣mer treatise of iustification, also by the 14. verse of this Chapter; wherein by heire, none can bee meant but the heires of eternal life: if any think good to ioyne this sense and that of Paraeus and Beza together as subordinate one to the other, it is not a misse.

Tim.

What learne ye hereby, that this inheritauce of hea∣uen dependeth vpon the promise of grace?

Sil.

That beleeuers may surely looke to haue it in the end, because the promise doth not deceiue, seeing it is his promise which cannot lye. Secondly, wee learne that it

behoueth the faithfull to haue an eye still vpon the pro∣mises, and to haue their refuge thither when they shall be assaulted; as a chased Hart flies to the colde broke, and the fearfull Coney to the rocke or borrow; so wee being tempted run to the promises.

Tim.

Vpon what condition was this promise giuen or made of God to Abraham.

Silas.

Not vpon condition that he should fulfill the Law, because the Lawe was published long after the promise, and therefore could be no condition thereof; againe, none can possibly keepe the Law. But the pro∣mise was giuen vpon condition of beleeuing, namely; that Abraham & his seede should embrace it by faith.

Tim.

What doth this shew vnto vs?

Si.

The necessity of Faith, in that we are not partakers of the promises without it. 2. the excelency of faith, that to it the greatest promises are made. Lastly, frō hence we are exhorted to labour and striue to attaine the guift of Faith, and to encrease it if we haue it, labouring against hinderances. Let this be further noted, that though this promise giuen to Abraham bee chiefly accomplished in the heauenly inheritance, yet it cōprehends the church of Christ ouer the world, as a spirituall heritage, yea & the right to temporall things in this world, 1 Cor. 3, 21. and all this thorough Christ the promised seed.

DIAL. VIII.

Verse 14.

For if they which bee of the Law bee heyres, then is faith but vaine, and the promise made of none effect, because the law causeth wrath: for where no Law is, there is no transgres∣sion.

Tim.

WHat is the drift of this Text?

Silas

To proue that the inheritance of heauen is not giuen on this condition, that the Law be fulfilled by vs; and therefore it is giuen on condition of belee∣uing.

This is proued by a reason taken from absurdities, or from contraries, which is thus; That if the inheritance be got by fulfilling the law, then faith is void, and the pro∣mise of none effect: or more plainly thus, If saluation bee giuen on condition of woorking or doing, then it must needs be that faith which beleeues the promise is idle, and so the promise is also idle and frustrate; which were an ab∣surd thing either to thinke or speake so, for God neither doth or promiseth ought in vaine.

Tim.

Hath the reason good waight and firmenesse, if it bee framed from the law of contraries?

Sil.

Yea, for to haue saluation by merite of our workes, and to beleeue that it is giuen vs by vertue of a free pro∣mise; these two are so contrary, that if merit bee granted, beleeuing is clean destroyed, and if beleefe be taken away, then the promise vanisheth; the promise & the law, workes and fauour in this case of iustification, cannot agree toge∣ther, as Rom. 4. 4.

Tim.

What is meant by them which be of the law?

Sil.

This phrase in Scripture signifieth two things; first, by them of the law, is meant the Iewes which are circum∣cised, to whom the law was giuen. Secondly, such as chal∣lenge & claime saluation by merit of works, or vpon con∣dition to fulfill the lawe, so it is taken here: now the lawe thus taken for merit of workes, doth suppose a debt, & de∣stroyeth grace, being quite opposite to the promise.

Tim.

What is meant by this, that faith is vaine and the promise voyd?

Sil.

That is to say, faith should be required of vs in vain, and the promise of God made in vaine, if the inheritance of heauen came by workes: but it were a very absurd and wicked thing to say thus, as apeareth by these reasons. First, because God doeth nothing in vaine. Secondly, because none can in any wise keepe that condition of fulfilling the law: therefore the promise of grace and faith, bee most needfull and necessary, without which, our mind would al∣wayes be full of distrust, the law being vnpossible.

Tim.

But if the law and the promise be so contrary, that the putting of the one destroyeth the other, howe is it that God hath annexea so many promises to the law?

Sil.

There is a difference to bee put betweene the pro∣mises of the law and of the Gospel; for the promises of the Gospell bee of remission of sinnes, iustification, the holy Ghost, saluation: these are not made to the lawe (that is,) on this condition to keepe the law perfectly, or else not to haue them, because then these promises should bee voyde, seeing none fulfil the law, and so we should euer be doubt∣full.

Tim.

What is the second reason why the fulfilling of the law is no condition of the promise?

Sil.

It is taken from an euident effect of the law through our default, not of the law it selfe, as thus; the law accuseth vs and pronounceth vs guilty of wrath, that is, of punish∣ment: therefore remission of sinnes and saluation, is not from the law; for we cannot be saued by that which con∣demneth vs; and punishment is repugnant to the inheri∣tance and promise.

Tim.

How commeth it that the law condemneth vs to pu∣nishment?

Sil.

Through our trāsgression and breaking of it, wher∣by we fall into the wrath of God, for there must needs be transgression where there is a law, because mans corrupti∣on cannot obserue it; and where there is transgression there must needes bee wrath; and such as are subiect to wrath and vengeance are voyde of eternall life: therefore the Apostle reasoneth well, that the inheritance is not by fulfilling the law, because the law causeth wrath by reuea∣ling it, and declaring vs guilty of it, insomuch as wee haue broken the law.

Tim.

What woorketh this in men; that the lawe causeth wrath?

Sil.

In wicked men it worketh a hatred of GOD, and causeth them to flye from him and strue against him: but in the elect it leadeth them to Christ, as the disease being

felt driueth to the Physition.

Tim.

What vse is there of this?

Sil.

It serueth first to reproue the Papists, who teach that eternall life may be merited by the workes of the lawe, as one should say, that life may bee found in death, peace in wrath. Secondly, it reprooueth ignorant Christians, who attribute saluation to their good deedes and seruing of God. Thirdly, it teacheth the true bounds and limits of the law, that it was not giuen to iustifie, and therefore that we should not leane to the law for saluation: but hauing learned and beene made to feele by it, that we are vnder wrath thereby to be driuen vnto Christ our peace-maker, as the sence and smart of our wounds sends vs to the Chi∣rurgeon.

DIAL. IX.

Verses 16.

Therefore it is by faith that it might come by grace, and the promise might bee sure to all the seed: not to that onely which is of the law, but to that also which is of the faith of A∣braham, who is the father of vs all.

Tim.

WHat is the drift of this text?

Sil.

To proue the former point, that the promise of heauenly inheritance is ours by beleeuing, and not by woorking; the reasons to proue this, are two. First, if the promise bee made vpon any other condition then beleeuing, then it is not free but of debt. Secondly, the promise is not sure, except it bee ours by beleeuing: for there can be no certainty by workes of the law, which we be not able to do perfectly.

Tim.

What other thing is contained in this text?

Sil.

A distribution of Abrahams seede, into beleeuing Iewes and beleeuing Gentiles: the former called his seede after the law, because the law was giuen to the Iewes; the other which be of Abrahams faith, viz. beleeuing Gentiles.

Tim.

What doth he speake of here when he saith [it is]?

Silas.

Hee speaketh of the heauenly inheritance pro∣mised to Abraham; also he saith, it is by faith, to shew that the promise of the heauenly inheritance, was giuen on condition that wee do beleeuc, and that faith is the Instrument to receiue it: and the manner of Scripture phrase, is to attribute that vnto the instrument, which is proper vnto the agent.

Tim.

What is meant by this, that [It might come by Grace?]

Silas.

We may vnderstand by Grace, either the obiect of Faith, that is, Gods grace and mercie offered vnto vs in Christ, which is the very thing that faith looketh vn∣to, and leaneth vpon, as the marke and stay of it: or by grace may bee vnderstoode the scope and end of Faith, which is the glory of Gods grace and fauour: for, it is much to the praise of Gods grace, to forgiue sinners, which beleeue in Christ, without all consideration of merits.

Tim.

What things did we learne from hence?

Silas.

These three things: First, that to attaine a be∣nefit by Faith, and to attaine it freely is all one; Faith & grace being so knit, as one put the other is put, and con∣trarywise. Secondly, that it is a Doctrine that tendeth directly to the glory of Gods grace, to teach, that righ∣teousnesse and life commeth by Faith. Thirdly, that such as will haue heauen by merit of workes, are enemies to Gods grace, whatsoeuer pretence they haue to cloake their wickednesse, yet he puls downe grace, who buil∣deth merit.

Tim.

What learne we by these words, that the promise might be sure to all the seede

Silas.

First, that there is a mutual relation or reference betweene the promise and faith, that is to say; the pro∣mise is made, that men should by faith lay holde on it; and faith on the other side, taketh to nothing but the promise. Secondly, we learne, that Faith maketh belee∣uers sure of their saluation, because it leaneth vppon a

sure and firme promise: for it is the nature of faith to be sure and certaine, yet it is the more firme and certaine, because the promise which it beleeueth, is firm and cer∣taine, like to God the promiser.

Tim.

Were not the promise sure, if it were giuen on condi∣tion to keepe the whole Law?

Silas.

No, because of mans weaknesse which cannot keepe it: as also, because of the Gentiles, which were not subiect to the Law and Ceremonies: and therefore could not haue enioyed the promise of life, if it had bin by the Law.

Tim.

Tell vs, is there any thing which may hinder this cer∣tainty of belieuers?

Silas.

Yea, two things: First, doubt of perseuerance to the end, which satan and the flesh do suggest to the godly. This hinderance may be remoued first by praier, which beeing made from faith for the guift of perseue∣rance, it obtaineth it. Secondly, by the Meditation of Gods eternall loue and couenant, that he will bee our God for euer, ler. 31. 3, 32. 40. and of Christes interces∣sion, which keepeth the beleeuers from salling away, Ioh 17. The 2. hinderance is our manifold and great sins. This hinderance may be remoued, by considering, that none can be without sinnes, and that the best men haue foule ones, who yet lost not the certainty and holde of the promise thereby, because vppon repentance, they were sorgiuen for Christ his sake.

Tim.

But will not this certainty of Faith breede in vs car∣nall security?

Sil.

No, especially if these cautions be obserued. First, that we ground our certainty out of our selues, vpon the infallible promise of God. Secondly, our certainty must be ioyned with feare of offending God, as it is written, Be not high minded but feare, Rom. 11, 20. Thirdly, pre∣sumptuous sinnes are to be auoided, Psal. 19, 13. Fourth∣ly, it may not be applied to licentiousnesse. I astly, wee are not to bee ignorant, that it is neuer seuered from some doubting, which is moderated and ouercome by a

true and liuely Faith.

Tim.

How can our Faith be certaine, and yet be moued to doubting?

Sil.

Yes, for these come of diuers grounds; certainty of faith springeth from the nature of faith, and from the truth and power of the promiser, Rom. 4, 20. but doub∣ting commeth from the weakenesse of faith, as shaking commeth from the palsy, not from the hand.

Tim.

What is the vse of all this?

Silas.

First, it administreth a maruailous great com∣fort to such as haue obtained grace to beleeue truly, al∣though weakly, for they bee without hazard of perish∣ing, and certaine to haue saluation. Secondly, an admo∣nition to labour hard for faith, and to preserue it when we haue it. Lastly, that the Papists must needs doubt of their saluation and be fearfull, seeing they will haue the promise of life eternall fulfilled vnto them, vppon the merit of their workes, and not on their faith only. For they are alwayes doubtfull whether they haue merited sufficiently, they know not when they haue done works enough: yea, in their Tridentine Councell, they com∣mend no other faith but coniecturall, euen a bare opini∣on and haesitation; condemning ful assurance or certain∣ty of faith, for impious presumption, allowing not cer∣tainty of grace, without a speciall reuelation from hea∣uen.

DIAL. X.

Verse 17.

As it is written, I haue made thee a Father of many Nations, euen before God, whom he beleeued, who quickened the dead, and called those thinges which bee not as though they were.

Tim.

WHat things be contained in this Text?

Silas.

Foure thinges: First, hee proueth by the

word of the promise, that Abraham is the father of belee∣uing Gentiles, (as it is written.) Secondly, hee she weth how and in what manner he is their father (before God.) Thirdly, he commendeth Abrahams faith in respect of that* 1.9 whereunto it leaned (which is God himselfe.) Lastly, God is described by two effects, impossible to art or nature: First, quickning the dead, secondly, calling thinges which were not, as though they were; here is the second mayne part of this chapter, namely a degression into the praise of Abraham.

Tim.

From whence is the authority fetched, which is here brought to proue the beleeuing Gentiles to bee Abrahams chil∣dren?

Sil.

Out of Genesis 17. 5. which Oracle contayneth the Etymology or notation of Abrahams name.

Tim.

What is here meant by many nations?

Sil.

All such as should beleeue, of what nation or people soeuer they were.

Tim.

In what sence is Abraham called their father?

Sil.

First, because he was a patterne of faith to all belee∣uers. Secondly because he was a teacher of that saith, be∣ing a Prophet, Gene. 20. 7. Thirdly and chiefly, because all beleeuers haue fellowship with Abraham in those pro∣mises concerning the Messias, which were made to him.

Tim.

But how came Abraham by this honour, to bee the fa∣ther of all beleeuers?

Sil.

By the vertue of Gods free promise, beeing belee∣ued by him; therefore Abraham had not this honour by workes.

Tim.

But how and in what manner is Abraham the father of all beleeuing people?

Sil.

That is expressed in these words [before God] which wordes bee taken diuers wayes of interpreters: some ex∣pound* 1.10 it thus, (before God) that is to say (as God is, or after the example of God, who is father of all people, Gen∣tiles as well as Iewes;) so is Abraham a father. Some againe expound it thus, (before God) that is, so he is a fa∣ther

as the fatherhoode of Abraham cannot bee vnder∣stood by mans reason, but by the Spirit of God. But these words (before God) are to bee vnderstoode of a spirituall kindred, such as hath place before God, in his sight and ac∣count, and maketh vs accepted in his sight: there is great necessity hereof, because sithence the blessing of sauing health is contayned and shut within the seed of Abraham, therefore wee must bee Abrahams Children according to faith, that we may be partakers of life eternall.

Tim.

What is the instruction from hence?

Sil.

That the Iewes which are Abrahams children onely according to the flesh by carnall generation, are not so precious in Gods sight, as the Gentiles which beleeue; for these are properly children and heires of heauenly Ca∣naan, where of the earthly was but a type and a shadow.

Tim.

What is that whereunto Abrahams faith doth leane?

Sil.

It is God whome hee beleeued; now to beleeue God is not only to giue credit to his word, but to put con∣fidence in his mercifull promises; for faith cannot find any stay vntill it come to God, because hee onely is infinite in power, as well as in trueth and goodnes; for hee alone can produce a beeing out of a-not-beeing, and restore life to things dead.

Tim.

What testimony did God giue to Abraham of his in∣finite power and omnipotency?

Ril.

Vnto the persons of Abraham and Sarah, who in re∣spect of generation were as good as dead; for she was both barren, aged, and past bearing, and hee was an hundered yeare olde: so as there was in reason as much hope of the dead to engender, as of them. This of quickning the dead may be stretched further, euen to the particular raysing of some who were naturally dead, as Lazarus and others, as also to the generall resurrection of the dead at the last day, in both which respects God doth quicken the dead: also the Saints while they liued, haue had often experience of this effect of Gods power; namely, that being often (as it were) dead in their owne opinions by greate sicknesse

or very perillous daungers, they haue beene sud∣denly and mightily reuiued, as Daniel in the den, Isaac on the Mount Moriah, Ioseph in the pit, Moyses in the water, and Peter on the water: nay further, this hath also place euen in soule cases, for while some that haue thought themselues no better then dead and lost men, in respect of their many and fearfull sinnes, haue yet bin quickned by Gods mighty grace, and restored to hope, as Iob, Dauid, and others. Lastly, in order of Nature, this hath place: for we yearely see thinges, as Hearbes, Plantes, and other creatures dead in winter, reuiued in the spring time.

Tim.

Whereunto should this serue?

Silas.

To teach the godly in their greatest extreami∣tics, to fixe the eye of their minde vpon Gods Almigh∣tinesse, that they may haue comfort, knowing that they haue to do with a God, that can say to the dead, Liue, & they shall liue: Also, to ground all their prayers vppon his power, as the chiefe prop of faith.

Tim.

Whereunto do ye refer that which followeth, of calling things which are not, as though they were?

Silas.

Vnto the Gentiles, which of no people were made a people by Gods especiall calling. These words haue yet a larger sence, for God fulfilled them in the first creation, wherein by his word onely, hee made all things of nothing: also he daily fulfilleth them in the re∣generation of the elect, who before being not beloued, are now beloued. Hos. 2. 23.

Tim.

What may we note from hence?

Silas.

The easinesse of creating and regenerating, which with God is no harder for vs then to cal a man to vs, or to call any thing by the name. Wee see also what an effectuall calling is, a powerfull woorking, causing persons to be what they were not; of enemies and sin∣ners, sonnes of God and righteous.

DIAL. XI.

Verse 18.

Which Abraham aboue hope beleeued vnder hope, that hee should bee the Father of many Nations, according to that which was spoken, so shal thy seede be.

Tim.

VVHat is the drift of this Text?

Silas.

To extoll and praise Abrahams Faith by two reasons: First, that it did not giue place to sence, nature, or humaine reason. For he beleeued aboue the hope of man. Secondly, that it did embrace the truth of Gods promise, contained in these words; So shal thy seed be. And thirdly, that he made the Diuine promise, the support and prop of his Faith (according to that was spoken.)

Tim.

What is meant when he saith [He beleeued vnder hope aboue hope?]

Sil.

That he beleeued vnder the hope of God, & aboue the hope of man: for when things were dosperate in the reason of man, and there was no hope at al, yet looking vp vnto God, he had hope; he conceiued inuincible faith in his heart, ioyned with an infallible hope euen against hope of flesh, nature, and all mans reason.

Tim.

Do ye not by hope vnderstand things hoped for?

Sil.

It is true, & then the meaning is contrary to that which might by man haue beene hoped for, hee waited for things which were set forth of God to be hoped for; ouercomming by his faith, all difficulties, absurdities, & impossibilities, which natural reason might obiect and oppose to him.

Tim.

What was our instruction from hence?

Sil.

This, that a true faith dooth enable vs to expect such things as the reason of man would neuer look for. Example heereof we haue in Abraham, who beeing an hundred yeare old, it was against reason, that he should

looke to bee a Father, yet his faith beleeued it (seeing God promised it.) Also Dauid against all humaine rea∣son and hope beleeued, that he should be King of Isra∣el. Also, when Moyses beleeued, that the people should passe through the Red sea as on dry Land, it was against reason: the like is to bee saide of Ioseph and of many o∣thers.

Tim.

Is it not dangerous in things which are set forth to be beleeued, to take counsell with the wisedom of the Flesh, or with humaine reason?

Silas.

It is so, as appeareth in the example of Sara, of Zachary, and Moyses; all which were punished, because they consulted with flesh and bloud instead of belee∣uing. Also, in the example of wicked men, who haue re∣ceiued hurt by leaning too much to the wisedom of the flesh, more then to the word of God, as they which pe∣rished in the wildernes: also a Prince which was seruant to Iehoram King of Israel, 2 Kings 7. Lastly, Zedekiah K. of Iudah, Ier. 39, 7. Therefore in things which are pro∣pounded by the word to be beleeued of vs, we must re∣nounce that which our owne and other mens reason can obiect, seeme it neuer so absurde and vnpossible which God promiseth, yet it must absolutely be belee∣ued.

Tim.

What was further commended to vs out of the first part of this sentence?

Silas.

That it is the propertie of a true faith, to keepe men in hope, euen when things seeme desperate. Exam∣ple heereof we haue in our Sauiour Christ, Math 27. My God my God, why hast thou forsaken mee. And Saint Paul, Act 27. & Iob & Ieremy. For faith doth beare it selfe bold vpon the truth of Gods promises. For faith doth be∣leeue the whole word of God, according as is written, Faith is by hearing, and hearing by the word of God, Rom. 10, 17. But the word of promise is that whereabout Faith is properly occupied, and especially the word of the Co∣uenant, wherein God promised to bee mercifull to our sinnes.

Tim.

Yet the promise that Abraham is saide to beleeue, was of a temporal blessing, euen of a large posterity.

Silas.

It was so, but this dependeth vpon the Coue∣nant of grace, and helpeth him to beleeue that. For, he that can beleeue God to be faithfull in smaller thinges, can also beleeue that he will keepe his truth in greater thinges. Againe, all earthly pronuses are fulfilled for Christ, who is the substance of the Couenant. Againe, all earthly promises proceede from mercy, and Christ is the foundation of Gods mercy towards vs.

DIAL. XI.

Verse 19, 20, 21.

And he not weake in Faith, considered not his owne bodie now dead, when he was almost an hundred yeare olde, neyther yet the deadnesse of Sarah her wombs; hee doubted not at the promise thorow vnbeleefe, but was strong in faith, and gaue glory to God, being fully assured, that he which had promi∣sed, was able to performe it.

Tim.

WHat was the drift and end of this Text?

Silas

To praise the faith of Abraham by these few Reasons. First, by setting downe the hinderances of his faith, as the deadnesse of Abrahams body, and of Sarah her wombe. Secondly, by opposing to it the con∣trary, which is vnbeleefe. Thirdly, by the measure of his Faith, which was a strong and full assurance. Lastly, by the end of his beleeuing, which was, the giuing of God the glory.

Tim.

What is meant heere by being weake in Faith?

Silas.

Sometimes Faith is put for the Doctrine belee∣ued, Rom. 14, 1. then to be weake in Faith is to be rude and ignorant of the truth, and not to be weake, is to be verie expert and skilfull. But faith is heere put for the guift of faith, and by not being weake in faith, he mea∣neth that he did strongly beleeue God. This speech is a

figuratiue kinde of speech, when one meaneth more then he expresseth, as Psal. 〈◊〉〈◊〉 1. 17. not to despise, is put for to hold in great account.

Tim.

What were the hinderances which might haue trou∣bled and hurt Abrahams faith?

Sil.

The deadnesse of his owne body and of Sarahs wombe, which he did not consider; that is, he thought not these things so able to hinder the promise of God, as Gods power was able to fulfill the thing promised: neither did he reason by vnbeleefe against the promise of God, saying he mocks me, or it will come to nothing.

Tim.

What was the instruction from hence?

Sil.

This{is} a strong faith yeeldeth not to such lets which discourage or daunt it: but breaketh thorough, and ouer∣commeth, them all, bee they neuer so many and so great: whereby the faithfull are to be admonished of their duty, which is, to striue against the impediments of their faith, not to yeeld.

Tim.

What thing is contrary to faith?

Sil.

Vnbeleefe, by which is meant either a meere priua∣tion of faith, when there is none at all: as in Turkes and Iewes, and wicked men: or a defect in beleeuing, where∣by one beleeueth a thing faintely, through infirmity of faith. Vnbeleefe if it bee a meere absence of faith, then it breedeth that wauering, where of Iames speaketh, Iam. 1. 7. if it be but a defect of beleese, then it engendreth doubting such as is here spoken off.

Tim.

But had Abraham no doubting at all, touching the thing which he beleeued?

Sil.

Yes, on euery side doubting offered it selfe, but when hee looked to the will and power of God, hee was certaine of the promises and subdued doubts arising; for it is impossible that any man should so beleeue as to bee freed from all doubting; because euery mans faith hath in∣firmities in it.

Tim.

Whence happeneth this infirmity of faith vnto godly men?

Sil.

It commeth two wayes; first, by want of knowing well such thinges as are to bee beleeued: example in the Iewes, Rom 14. 21. Secondly, by not constantly and firmely cleauing to such things as they know well; as Peter when he walked on the water, knew Christ wold haue him come to him, but did not closely hold to Christs words.

Tim.

What should this worke?

Sil.

Earnest prayer vnto God to encrease and stablish our faith.

Tim.

Now tell vs of the measure of Abrahams faith what it was?

Sil.

It was not a little and weake faith, but a strong and great faith, such a faith as fully assured him of the thing promised to him. This word, full assurance, is fetched from shippes, which against winde and waues, are yet with full and strong saile carried vnto the hauen: so Abraham by the strength of his faith, ouercame al waues of doubts bea∣ting against his minde.

Tim.

What may be obserued from hence?

Sil.

That in euery true faith there is an assurance and perswasion of that which it beleeuth, but not a full assu∣rance, for this is proper to a strong faith. Secondly, that weake Christians should not be discouraged, because they be not fully assured, so as they striue towards it: for the mea sure of true faith is differing, and God lookes not to the quantity, but to the trueth of faith.

Tim.

What is the end whereunto faith tendeth?

Sil.

It is the glory of God, because our faith giueth vn∣to God a witnesse of his great power, truth and goodnes, euer contrary to our reason and sence.

DIAL. XII.

Verse 22, 23, 24, 25.

And therefore it was imputed vnto him for righteousnesse. Now it is not written for him onely, that it was imputed vnto him for righteousnesse: but also for vs to whome it shall bee im∣puted

for righteousnes, which beleeue in him that raysed vp Ie∣sus from the dead, who was deliuered to death for our sins, and is risen againe for our iustification.

Tim.

VVHat is the end and scope of this scripture?

Sil.

Together with the conclusion of this Chapter, it doeth conclude the treatise of Abrahams iustification. In this conclusion wee may obserue these things: first, the cōclusion it selfe, verse 22. (and therefore.) Secondly, an application of Abrahams example to the be∣leeuing Romaynes, and to all beleeuers, verse 24. as tea∣ching a doctrine common to the whole Church. Thirdly, a proofe of the fitnes of this application, from the end and drift of this Scripture, verse 23. (now it is not written.) Last∣ly, a declaration of iustifying faith, by the twoe speciall things on which it principally leaneth, (the death and resur∣rection of our Lord.)

Tim.

For the conclusion, tell vs what is the meaning of it.

Sil.

Thus much; that it is no maruell if the faith of Abra∣ham were imputed to him for righteousnesse, seeing by it hee did so strongly and liuely apprehend the mercies and promises which the strong and faithfull God gaue him.

Tim.

We may not then thinke by the Apostles words (there∣fore) that he meant to make faith a meritorious cause of Abra hams righteousnes.

Sil.

No surely, his purpose is to declare, not what his faith merited, but that it was a true, liuely, and sound faith, seeing it did so firmely lay hold on the trueth and the po∣wer of God, promising to Abraham eternall blessednesse in the person of the Messiah.

Tim.

May not a weake Beleeuer by this be moued to thinke that he is not reckoned iust, seeing hee cannot so strongly be∣leeue* 1.11 as Abraham did?

Sil.

No such matter: For this Text applyeth Abra∣hams example not vnto strong beleeuers, but vnto be∣leeuers. For whosoeuer beleeueth truly though weake∣ly,

yet that weake faith (being true) shall iustifie them. For Faith iustifieth not as a quality, or in respect of the quantity and measure, but by the vertue of the obiect.

Tim.

But is not righteousnesse imputed to the elect, before they do beleeue?

Silas.

No such thing; it was not imputed to Abraham till he had faith. Likewise, it is reckoned to his children on this condition, so as they beleeue, or at that time when they shall beleeue. Faith and imputation of righ∣teousnesse go together in order of time, though not in order of Nature, for so faith as a cause goeth before.

Tim.

Tell vs now what the application is?

Silas.

Abraham beleeued and was reckoned righte∣ous: likewise all Abrahams Children are iustified by be∣leeuing the promise. For no otherwise are the Children to be iust, then was the Father, who by an inheritable right conueyeth to them, the Iustice imputed to him∣selfe.

Tim.

What is the ground and reason of this application?

Silas.

The scope and end of the Scripture which ay∣med not at Abraham only, when it is written (he belee∣ued, and it was imputed to him for righteousnesse) but had respect heerein to all that should beleeue as Abra∣ham did. This may appeare by the fifteenth Chapter of this Epistle, verse 4. that the things which are written of some one, do concerne all. Also Paul saith so much in effect in this place, That that which was written of one Abraham, did belong to all the faithfull.

Tim.

But how will this hold in other things which are writ∣ten both of Abraham & others which no man may draw vnto himselfe for imitation, as Abrahams sacrificing of his son, and lying with his handmaide, and many such like things? and if it hold not in these things, how then doth Paul with any strength of reason gather in this poynt of Iustifying by Faith, that it be∣longeth to vs, which was written of Abraham?

Silar.

The answere is this: Some things which are written of Abraham and other of the Saints, are perso∣nall

or singular which either were their infirmities, or such things as they did by a singular calling, as Elias his praying for fireto fall 〈◊〉〈◊〉 heauen: and some other thinges are writ∣ten of them, which they did by vertue of an vniuersall voca∣tion, which are common to them with all others. These we may distinguish after this manner: Such things as they did besides or contrary to the lawe of God, these are singular and personall, and herein wee must not imitate them; but such thinges as were agreeable to the law, or the generall commandements of God, they belong to the generall e∣state of all Gods people, and in them wee are to followe them; as for the other, we are not to read or think of those singular thinges without fruite, for the whole Scripture is profitable: howsoeuer wee may not become followers of them therein, yet there is of euery Scripture a profitable vse perpetuall to all times.

Tim.

What other things may bee noted from this ground of the Apostles application?

Sil.

Sundry things: first, the sauing vse of the Scrip∣tures is proper to the faithfull, for whose good alone they were written; a speciallmercy. Scondly, that diuine trueth must bee prooued by diuine Scripture, and not by hu∣maine writers, which are of no authority in matters of sal∣uation. Thirdly, examples serue very well to declare doc∣trines and commaundements, because to thinges hard and doubtfull, they bring great light and cleerenesse, for that in them the minde and sences both are ioyned together. Fourthly, we learne that it is a great comfort to the faith∣full, to bee made equall to Abraham in iustification. To Iusticiaries, mercenarie hypocrites, infidels, and prophane vnbeleeuing worldlings, it hath no comfort.

Tim.

What is the fourth thing contayned in this text?

Sil.

To lay forth the two principall thinges, whereunto faith leaneth, to witte; the death and resurrection of our Lord. For Christ dead and raysed againe, is the thing which a true faith chiefly looketh vnto because there it is that faith findeth matter of support & stay to itselfe. Ther∣fore

the Apostle doth ioyne his death and resurrection to∣gither:* 1.12 because neither his death without his life, nor his life without his death, could any whit auaile vs to Saluati∣on. Hence are they in Scripture so often ioyned togither. Pagans can beleeue that Christ being a man died, but that he is risen, they do not.

Tim.

Who deliuered Iesus to death?

Sil.

Iudas for his gayne, the Iewes for enuy: Christ de∣liuered himselfe for his Fathers will to obey it; God the Father deliuered his Sonne for the redemption of sinners, out of his loue, as it is written, So God loued the world, Iohn 3. 18. This last deliuering is meant here : Iudas, Christ, God did one and the same thing, but not for one and the same end; therefore Iudas a sinner, and God iust.

Tim.

What was learned hence?

Sil.

That the whole efficacie of Christs death, doth de∣pend* 1.13 vppon Gods free will and decree, that is; that his death had beene of no force to satisfie Gods wrath, had he not dyed according to the determination of his father: and this is that which is written, Iohn 6. 27. Him hath God the Father sealed.

Tim.

To what death was Christ deliuered?

Sil.

To the most shamefull and cruell death of the* 1.14 Crosse; his bare death is not onely here meant, but all the miseries of his life, yet his death onely is named, because it was the perfection of all, and that wherein his obedi∣ence* 1.15 most appeared; the top of his obedience, & Epilogue* 1.16 of his passion.

Tim.

What necessity was there of his death, seeing hee was free from sin in himselfe?

Sil.

Although himselfe had no sinne, yet our sinnes were* 1.17 all imputed to him, as to our surety and pledge, who was to answere for vs. But further, this was the end for which hee dyed, that ouercomming death in his resurrection, he might fully satisfie for our sinnes. For death by GODS iust decree, was pronounced the wages of sinne, Genesis 2. we had surely suffered it eternally, if our Mediatour had

not both borne and conquered it.

Tim.

What sins doth he speake of?

Sil.

Not our light and common infirmities, but our most grieuous and haynous sinnes, by the which wee de∣serue euen to fall from the grace of God, if he should deale with vs in rigour: not his but our sinnes were the cause of his death; which suffied for all, hath acquitted vs from them all, one and other.

Tim.

What learne we from hence?

Sil.

Very many things; first, that we are bound to loue* 1.18 Christ, who so loued vs. Secondly, we must loue our ene∣mes as Christ Iesus dyed for his enemies. Thirdly, sinne is a most loathsome thing, being the cause of Christes ac∣cursed d ath. Fourthly, that there is iust cause of beeing humbled by this consideration, that wee were the meanes of Iesus death, wee killed the Lord of life. Fiftly, there is matter of great comfort, to heare that our greatest sinnes are done away by his dying for vs, for his bloud was of infinite value, being the bloud of God, Acts 20. Sixtly, that all men must be fearefull to offend God, who shewed him∣selfe so mercifull and so iust, in the death of his sonne: iust to his Son standing in our roome, but mercifull to belee∣uing sinners, whome he absolueth by his Sonnes death let this mercy leade men to reuerence God continually.

Tim.

Did Iesus remayne in death?

Sil.

No surely, for then he should be thought to dy for* 1.19 his owne sinnes, also to be but a meere man: and therefore he rose againe, euen to declare that hee was God, and ab∣solued from our sinnes and wee in him: for in that death could not hold 〈◊〉〈◊〉 in his denne and house, that made it manifest that our sinnes which hee tooke vppon him, were all discharged, that we might be iust through him. This is the meaning of that which is here written, Hee rose againe for our iustification. Christ is sayd to be raised of God, who deliuered him, and of himselfe, for God doth all things by his Son.

Tim.

Is there any other fruit of his resurrection?

Silas.

Yea, for thereby Christs members are raised vp to newnesse of life, Rom. 6, 4. Also it is a pledge of our resurrection to life eternall at the last day, 1 Corm. 15. Lastly, in his resurrection, he began his exaltation vnto glory, and hath giuen sufficient testimony and declara∣tion of our absolution from sinnes, out of which sithens he was deliuered, as his raising againe did proue (for he had stayed in death, if but one sinne had beene vnsatis∣fied for) heereby we haue assurance of our iustification in him.

Notes

• * 1.1

  In this sence the word imputing is v∣sed Nom. 8. 27.
• * 1.2

  1 Cor. 1. 30.
• * 1.3

  Abraham had the promise of righteous∣nes, Anno 85. of his age: but hee was cir∣cumcisea, an, 99.
• * 1.4

  Righteousnes of faith is of∣ten had be∣fore the Sa∣craments be had, which follow as seales, and do not go before as causes.
• * 1.5

  Sacramenta sig na sunt & sigil∣la, non merita 〈◊〉〈◊〉 et vitae.
• * 1.6

  Sacraments be signes, first of grace, se∣condly of du∣ty.
• * 1.7

  Obsigna' & a∣nalogia signi, & pactionali stipu∣latione.
• * 1.8

  Sacramenta 〈◊〉〈◊〉 tantum signifi∣cāt iustitiam, sed dant et ob∣signant 〈◊〉〈◊〉 in glossa.
• * 1.9

  A digression into the praise of A∣braham and his faith.
• * 1.10

  Non 〈◊〉〈◊〉 more, sed dei exemplo, vt Chrysost.
• * 1.11

  Faith is but a condition or Organ of righteousnes, not a meri∣ting cause.
• * 1.12

  God manife∣sted in the death and re∣surrection of Christ, is the euen or e∣qual obiect of true faith, which is so carried to God, as it ac∣knowledgeth Christ the re deemer, and confidently resteth on him dead and raysed.
• * 1.13

  Iudas shal haue the re∣ward of his malice, when Christ shal reape the prayse of his Loue.
• * 1.14

  Scriptures lead our mids to God as so∣ueraign cause Esay 53.
• * 1.15

  Iohn 13. 17.
• * 1.16

  Rom. 8. 32. 33
• * 1.17

  2 Cor. 5. v. last Esa 53. 5. 6. 7.
• * 1.18

  That we may haue the fruit of Christ his death, we must bring Abrahams faith, loue & repentance as proofes of a true faith.
• * 1.19

  If Christ had abid in the Graue, sinne had not been ransomed, nor Gods wrath appea led, not death conquered, nor life meri∣ted.