how manifold Ch. 6 v. 23. Ch. 1 v. 32. Death eternall wherein it consisteth ch 6. v. 23. Death how wages of sin ch 6. v. 23. Death raigneth as a King how long and ouer whome ch 5 v. 14. Death dissoluer of Nature and marriage ch 7. ver 1 2. Death the meditation of it profitable to keepe from sin ch 5. v. 12 c. Dead to sin and in sinne what it meaneth ch 6. v. 2. Dead to the Law what Chap. 7 v. 4. I Died when the commādement came what it meaneth ch 7. v 9. Debts to be paid and why Ch 13. v. 8. Debate and Deceite why to be auoided ch 1 v 29. Deceitfulnesse of sin Ch 7. v 11. Deceiue vs howe manie waies sin doth ch 7. v. 11. Decree of God c 5. v 11. Desire a praier ch 8 v. 26 Ch 12. v 12. Doing all things commāded in a 〈◊〉 Legall Euangelicall ch 10. v. 5. Doctrine the roote of exhortation and Mother of Faith Ch. 12. v 1. Chap 15 v. 4. Doctrine the rule iudg of it is Scripture Ch. 9. ver 15 17. Dwelling of sinne what it is how cumbersom Ch 7. ver 17. Dwelling of the spirit what it meaneth and howe need full ch 8. v. 9. E. Elias how deceiued tho a Prophet ch 11. v 2 3. Ecclesiasticall power subiect to 〈◊〉 power what to thinke of their exemptions Ch. 13 v. 1 2 3. Election distinguished described by causes properties fruites markes Ch 9 verse 11. Election makes promiscof grace effectuall chap 9 10 11. Election fountaine of all good giftes Chap 11 5. and 15. Election dependes vppon nothing which is in the elected ch 9 11 12. Election manifested in a speciall calling chap 9. ver 24. Election made in massa 〈◊〉 rupta ch 9 v. 11. where look for the whole doctrine of election Emulation how it is good and commendable chap. 11. v. 11. Enimies many and mighty Chap. 8 8. Enemies all by nature ch 5. v 10. Enemies to be beloued blessed Chap. 12. v. 14. how profitable Enuy what and why to be shunned ch 1 v. 29. Epistle what it signifies ch 〈◊〉 v. 1. Epistle to the Romanes excellent for author matter and method why set afore the rest ch 1. v. 1. Eternall life what it is wherein it consisteth Ch. 6. v. 23. Eternall life how it followeth holinesse of fauor not by merit Chap 6. verse 16 23. Euill not to be done that good may come of it Chap. 3. v. 8. Euill how to he ouer com with goodnesse Ch 12. verlast Euill of crime of affliction Euils inumerable most grieuous ones follow Gods children chap. 8. v. 35. F. Faith the notation of the word Faith distinguished diuersly Faith the partes and degrees of it From faith to faith what Ch. 1. v. 17. Faith the only instrument within man of Iustification and Christ his bloode without man ch 3. v. 25. Faith iustifieth not effectually or materially but relatiuely instrumentallie Ch. 3 1 5. Faith properly taken is not our iustification Ch 9 v. 33. Faiths obiect adaquatum is the whole world inadequatum the worde of Euangelicall promise ch 10 v. 8. Faith litle great the tokens of both ch 1 17. Faith which workes by charity doth iustify chap 9. ver 33. Faith alone in the acte of iustifying but not alone in the heart and life of a iustified person chap. 9 v. 33. Faith a fruite of election and proper to electe ones ch 8. v. 30. Faith b-eedeth assurance doubting commeth not of the nature but of the infirmity of Faith chap. 4. v. 21. Faith resteth on Christ dead and risen for saluation ch 4. v. 25. ch 10. v. 9. Faith makes the generall promises speciall and Sacraments to bee effectuall ch 9. v. 7 8. Faith knowne to him that hath it ch 3 v. 1. Faith once had neuer lost ch 5 ver 2 chap. 11. v. 20. Faith without it it is sinne whatsoeuer is done cha 14. verse 〈◊〉 Faith speciall and general ch 14 23. Faith knits to Christ and ground of all comforte and well doing ch 8. v. 1. Faith is the beeing of a Christian ch 11 v. 20. Faith hath righteousnesse and life annexed to it Rom. 1 ver 17. Faith makes persons and actions pleasing to God ch 14. ver 23. Faith certainly perswades all but fullye the strong Christian onely ch 4. v 21. Fall away from sauing grace Saints cannot chap. 5 ver 2. Fasting in Lent not so an cient as Apostles times and no Apostolicall Tradition ch 14. v. 5. Feare of God two solde seruice filiall Feare childlike may stand with faith Feare of God as a Father how due necessary and beneficiall Feare an enemy to security Feare where it is not ther all wickednesse wil bee All this touching feare in chap. 11. ver 20. Feare how it belongeth to powers from all sorts chap. 13. v. 3 4. Feare of paine a companion of euill doing chap 13 verse 4. Fear how an effect of the Law ch 8. v. 15. Feastiuall dayes of the Iewes tolerated after Christ his death til the light of the Gospel mightd sperse these clouds and shadowes of the Law ch 14 verse 1 2 3 4 5 c. Few be the true Israelites but precious like seed cha 9. v. 27 29. First fruites of the Spirit what ch 8 v. 23. why graces so called Free will to euill naturally but none to good vntill grace set the will free chap. 9. v. 16. Fruits why goodworks so called ch 15 v. 28. Fruite in holinesse cha 〈◊〉 v. 22. Fruite none by sinne but shame and death ch 6. ver 21 22. Fulnesse of the Gentiles and of the Iewes what it meanes ch 11. v 12. and 25. Fulnesse of the blessing of the Gospell what ch 15. v. 29. G. Garment howe Christ is likened to one ch 13 v. 14. Glasses soure to looke our selues in ch 7. verse 9 10. God his properties of bounty kindnesse patience what they be and whither they should leade ch 2. ver 4 5. God his wisedom vnserch able vncontrouleable cha 11. v 33 34. God his trueth infallible prop of faith and hope ch 3. verse 4 7. God his power varesistable God his power his Childrens buckler and safetie prop of faith chap. 4. ver 21 chap. 11. 23. God his power howe an argument followes from it ch 11. v 23. God not authour of sinne as a sinne but as a recompence ch 11. v 9. God hardeneth as a iudge ch 11. v 7 8. God in deliuering or giuing vp by how many actions and howe iust in them all ch 1 v 26 28. Gods prouidence ordereth all things euen the least worst chap. 1. v 13. chap 15 and 22 24. Gods mercy fountaine of election and of all Consequents thereof ch 9. v. 15 and 18. Gods mercy arbitrary and free ch 9 ver 15. Gods mercy differs from his Iustice ch 9. v. 15. Gods mercies manie and manifold ch 12. and v. 1. Gods mercies a strong motiue to
ignorance of Gods word will excuse no man it will not absolue the Gentiles from condemnation because they knewe not Moyses Law Tim. What Reasons to disswade Christians from Ignorance Silas It is a sinne being contrary to the Law Secondly it is the cause of many sinnes men do both erre and sinne for that they know not the Scriptures Thirdly it is a part of Satans kingdome yea the strength thereof Fourthly it maketh men like Beasts like diuels Tim. What meanes to obtaine knowledge Sil. Prayer Meditation Reading Hearing Conference Tim. What is the meaning of that he saith As many as sin in the Law Silas That is such as had and did know the Lawe of Moyses and yet sinned against it should receiue sentence of death from it Tim. What things may we learne from hence Sil. Three verie profitable Lessons First the law of Moyses is not able to keepe from sinning and to iustifie such as haueit for the Law was giuen to other purposes First to giue knowledge of sinne Secondly to reueale the wrath of God against sinners Thirdly to be a Schoolemaister vnto Christ Gal. 3 24. Tim. What was the second instruction Silas That many which know the Law of God after their knowledge do still liue in sinne which is a verie fearfull thing Tim. What Reasons haue we to liue according to our knowledge Silas Verie many and great First so it is commanded in sundry places Secondly the end of our knowledge is practise Thirdly knowledge without practise it is not only vaine but verie hurtfull Fourthly if wee practise that we know we are like to Christ and the Saints Fiftly we are vnlike to the Reprobates and wicked mē Sixtly all Gods benefits and corrections call vpon christians to be obedient to our knowledge Lastly it is a token of the childe of God to be a keeper of the word 1 Iohn 2 4 5. Tim. What is the third Lesson Silas That the Law should iudge them that are breakers of it this should admonish vs that wee doe with great reuerence and care obserue and keepe it because they that do sinne against the Law it will bee a seuere Iudge against them DIALOGVE IX Verse 13 14. For in the sight of God the hearers of the Law shall not be iustified but the doers of the same For when the Centiles which haue not the Law do by Nature the thinges contained in the Law they hauing not a Law are a Lavv vnto themselues Tim. WHat is the drift of this Text Silas To answere more distinctly the obiection which the Gentils or Iewes might make for themselues The Iew he might obiect that seeing he had the law of Moses there was wrong done to him to match him with the Gentiles in the case of sinne and damnation Vnto which the Apostle answered that they being breakers of the Law could haue no benefit of saluation from the Lawe which saueth none but the perfect keepers of it There is a perfect keeping of the Law either by Christ his obedience imputed to the beleeuer of this Paul speaketh not yet till the third and fourth Chapters or else suppose any man by his owne strength could fulfill the Law then should he thereby be iustified of this the Apostle heere in this place is to be vnderstood Moreouer there is a double Iustification one in opinion when men think and presume they be iust as the Lawyer did that questioned with Christ Luke 10. the Pharisies Luke 16 15. Ye are they which iustifie your selues The other is in truth before God which the Apostle meaneth heere and saith that if any in their deedes could answere the perfection of the Law thereby hee should be absolued and pronounced iust euen in Gods sight which is the true meaning of the word Iustified both heere and elswhere as appeareth by the opposition between Perishing Iustifying as also between condemning and Iustifying Rom. 8 33. and especially by that place in Acts Chapt. 13 39. From all things from vvhich ye could not be Iustified c. where the word can haue no other sense but Absolued Note further there is a legall Iustification and an Euangelicall The latter is by Christ thorough Faith the former by keeping the law perfectly For the end of the Law is not knowledge but practise to make the creature wholy conformable to the Creator therefore it must iustifie the performer Of this Iustification Legall Paul now entreateth Tim What vvas the lesson taught from hence Silas That the Law absolueth a man giueth righteousnesse and eternall life to them which by their owne strength do perfectly keepe the Law and not to them which only know and professe it Tim. What belongs to the perfect keeping of the Law Sil. Three things First that all bee fulfilled without failing in one iot Secondly that it be kept all our life long euen to and euen in the last gaspe Thirdly that it be kept in perfect manner with perfect loue of God and our neighbour Tim. Doth the Law reward with life eternall those which thus keepe it Silas It doth so by reason of the couenant which God hath made Do this liue Leuit. 18 5. Tim. Can any person thus perfectly do the Law Sil. None saue Adam in his innocency the man Christ all other men without exception break it The reason whereof is because all men being borne in sin cannot but in euery thing transgresse the Law till they be sanctified and after they be sanctified they can keep the Law but not perfectly because their new birth is imperfect in this life sinne still striuing against grace whereof it followes that none can challenge at all life eternall by the Law or the workes thereof as they bee done by vs. Tim. What is the Obiection of the Gentiles Sil. They might alledge that they had wrong done them to be condemned seeing they wanted the Law of Moyses Vnto which obiection the Apostle doth answer that though they lacked Moyses law yet they were not altogither without a Law First because that they did such things as Moyses Law required to be done Secondly because their thoughts excusing them in their well-doing and accusing them in euill doing did witnesse they had a Law euen the Law of Nature though not the Law of Moyses Tim. What is it to do such thinges as bee contained in the Law Silas First that in matter of Religion to think there is a God and that he ought to be worshipped Secondly in matters of manners to doe good things as to releeue the poore to helpe the helplesse to speake truth c. Thirdly in matters of policy to punish vices forbidden and to do good things commaunded by good lawes to restraine from euil and to constraine to good Tim. Did the Gentiles all this Sil. They did so as it is manifestly knowne by their Books and Stories which witnesseth of many that they both taught and practised honesty Tim. What letteth that they pleased not God
depriued of the glory of God and are freely iustified by his grace thorough the redemption which is in Christ Iesus Tim. WHat be the parts of this Text wherein this former Doctrine is more fully opened and illustrated Silas Two First a generall necessity of iustification Secondly two causes thereof the efficient and the matter Tim. What is the meaning of this 23. verse Sil. That all through 〈◊〉 are depriued of the righteousnesse wherein God is most glorified Or thus as some expound it all the elect by reason of their sinfull nature and life are voide and destitute of eternall life which consisteth in the participation of Gods glorie and therefore are depriued of righteousnesse to which belongeth the promise of glory Tim. How proue ye that al men haus sinned Sil. First by the authority of Scripture 1 Iohn 1 6 8. and Iames 4 2. Secondly by common experience because it hath beene seene in all ages that the best men haue sinned as Noah Lot Abraham Dauid Thirdly by the testimony of conscience which doth witnesse vnto euery man that he is a sinner and doth bring dread and feare of iudgement for sinne Lastly the iudgements of God which are so common in the world do tell vs that no man is without sinne which sticketh close to mans nature euer in the godly till the dissolution of nature Tim. How many wayes do men sinne Sil. Not a few but many not one but sundry waies as originally actually by omission and commission against God and man in thought word and deede of ignorance of negligence of presumption secretly openly in matter and in manner in substance in circumstance against Law and against Gospell Tim. What vse make you of this point Sil. It reproueth the Papists which ascribe freedome from sinne to the virgin Mary and also other Heretickes which hold an absolute freedome from sinne in the regenerate euen in this life Secondly it teacheth vs to thinke of other mens sinne with compassion considering our owne Thirdly it serueth to humble all men and to driue them out of themselues to Christ to feeke righteousnesse in him and to bee full of awe and watch seeing there bee so many wayes to misse the marke and but one to hit it Tim. What is meant by the glory of God Silas Some thinke it is the perfect righteousnesse of Christ the imputing whereof to the beleeuers is much to the glory and praise of his free grace and good will But I think it is hereput for eternall life which standeth in the fellowshippe of Gods glory and that this is the meaning may appeare by the worde destitute or depriued which signifieth one that fainteth in a race falleth short of the goale nowe eternall life is the goale of our race the price of the high calling of God Philip. 3. Tim. What vse of this poynt Sil. That through sin wee are most miserable as hauing thereby lost the chiefest thing which is Gods glory in the fruition whereof is all our happinesse which should make vs loue Christ by whome it is restored Tim. What learne we hereby that wee are freely iustfied by his grace Sil. That which mooued the Father to giue his Son to vs was his free fauour Secondly it proueth that faith iustifieth onely for were we iustified by workes but in part we could not be iustified by grace Rom. 11 6. If of works not of Grace Tim. What is the matter of our Iustification Sil. The redemption which is in Christ Iesus by which is meant a deliuery from sinne and misery by the merit and power of Christes bloud shed of which redemption wee haue the beginning now and looke for perfection in heauen Tim. What learne we from hence Sil. First the exceeding loue of Christ giuing himselfe a ransome for sinnes Secondly the exceeding daunger of sinne hauing inthralled vs to Sathan and hell Thirdly the exceeding great duty of thankfulnes we owe to Christ our Redeemer Note that wee are saide to bee iustified freely though Christ laide downe a price and wee bring faith which is an act of our will because God freely gaue Christ and freely workes faith in vs which iustifieth in respect of the obiect Christ and not as it is an act or worke of ours DIAL XIIII Verse 25. Whome God hath set foorth to bee a propitiation through faith in his bloud to declare his righteousnes by the forgiuenes of sinnes that are passed Tim. VVHat doth this text set forth vnto vs Sil. All the causes of iustification yet more fully Tim. Shew vs these causes what they be Sil. The efficient cause is God the matter is Christ our atonement the instrument is faith the end is the glory of God in the declaration of his righteousnes Tim What learne ye by this that God is said to set forth Sil That wee must seeke the first and soueraigne cause of saluation not in Christ but in God vpon whose eternall loue it doth depend Tim. What learne we hereof that Christ is saide to bee set forth of God Sil. That the doctrine of the Gospell is no newe thing inuented by men but commeth from heauen beeing a diuine truth Tim. But how many wayes is Christ said to be set forth Sil. Two wayes first by the reuelation and preaching of the gospell wherein things to be beleeued concerning Christ and our saluation are propounded to vs and set before vs. Secondly therein the Spirit of Christ inspireth vs with faith and perswadeth our minds to assent to the things shewed and propounded being good and mostioyfull things Tim. But may not this of Gods setting forth his sonne be referred to predestination Sil. It may so because thereupon dependeth the merit of Christs death Now if yee take it so that God in his predestination decreed to set forth his son then the meaning is thus much that touching our reconcilement to God by the redemption of Christ we must account that this commeth to vs by the onely determination and free purpose of God The reason of which purpose seemeth to be this that God meant to restore the world to his first estate by him by whome it was made at the first Tim. Christ the matter of our Iustification why is he called Our Reconcilement Tim. Because Christ is the true propitiatory as the word heere vsed doth signifie our Propitiatour or Reconciliator for he doth allude to the propitiatory or Mercie-seate of the Law which was a figure of Christ in these three things First out of the Mercy-seate were the Oracles giuen so by Christ we are shewed the Oracles of the will of God as touching our saluation Secondly God was saide to dwell at the propitiatory so in Christ the whole fulnesse of the Godhead dwelleth corporally Col. 2 9. Thirdly there God was made fauourable to the people so is God by Christ alwayes pacified and reconciled to vs Col. 1 18. Tim. Why is Christ our onely reconcilement Sil. Because he is a man free from sinne Secondly
strectes or blockes in the high way and thus will God try our stability Tim. But what else is to be learned from hence Silas That the force of incredulity is such as can alter the nature of things and make Christ the worde sacraments Ministers creatures and benefits yea God himselfe who all be good to become occasions of the greatest euill As nothing is so euill but Gods infinite goodnesse and wisedome can draw good out of it as out of mans fall and Iudas treason and the Iewes abiection So nothing is so good but mans sin can make it pernitious and hurtfull to him euen Christ to bee a stumbling stone Tim. What learne we by this that God laide this stone Silas That nothing falleth out in the world or in the Church but by the decree and appointment of God Tim. What doth this teach vs that this stone is laide in Syon in the visible Church Silas That more miserable is the case of vnbeleeuing Christians then of other Infidels because by falling on Christ they deserue to haue him fall vpon them with more waight of vengeance they which heare the doctrine of Christ and receiue it not haue the greater sinne Iohn 9 41. Iames 3 2. Woe Corazin c. and it shall be easier for Sodome then for Caparnaum Tim. But was this Gods purpose to make men stumble by laying this stone in their way Silas God indeed had set Christ to be the rising and fall of many Luke 2 34. A stone precious to such as beleeue but a rocke of offence to disobedient ones 1. Pet. 2 6. But this is to bee imputed to the wickednesse of men who turne to their destruction that which might haue been to their wealth howbeit this is certaine that howsoeuer God delight not in the stumbling and vnbeleefe of reprobates as their contumacy is a sinne yet as it is a punishment of former sinnes and a meane to manifest his iustice he hath willed and determined it Tim. What more is to be learned from verse 33 Silas That vnbeleeuers are in a most miserable 〈◊〉 because they refuse Christ out of whom nothing is to be lookt for but confusion and death eternall Secondly that most happye are such as haue founde mercy to beleeue because they shall enioy the thing in which they doe beleeue and therefore shall not be put to confusion Whereas such as through vnbeleefe make hast to be iustified by their owne merites shall misse of true righteousnesse whereof will follow extreame confusion Men which run headlongly without looking what is in their way doe stumble and take harme yea sometime to their vndooing So it fareth with all vnbeleeuing persons which hasten vnto saluation by their owne running and working not thinking of Christ to become righteous through faith in him they doe misse of that they shotte and aymed at and meete with extreame confusion Finally once for all I note it that in the disputation of righteousnesse by works or by faith heere in the end of this Chapter and in the beginning of the next as in ver 3. and in the 3 4 5. Chapters of this Epistle it is at any hand to be taken heed of that wee vnderstand no other faith but that which worketh by charity Gal. 5. which purifieth the heart Acts 15 9. which hath vertue and godlinesse ioyned with it 2. Pet. 1 6 7. which hath repentance for a necessary companion and fruite Acts 20. 21. which is shewed by works Iames 2 18. For though wee teach that onely faith iustifieth yet this iustifying saith is not alone but as a Queene is attended with a traine of Christian graces As I obserue this in behalfe of the Papists which falsly charge vs to set foorth to the people in our bookes and Sermons a bare barren idle and dead faith so in regard of certaine other Heriticks Seruetus executed at Geneua and Sorinus and Harminius Bertius who of late troubled the Churches in Holland Zeland I further note that wee eschue as a Shelfe or Rocke their dangerous if not blasphemous conceite that faith properly taken or the act and worke of beleeuing doth iustifie vs and is accounted to the beleeuer for perfect righteousnesse with God as if in his owne person he had done the law fully which erronious conceite crosseth the exposition of all Christian Churches and Diuines expounding this proposition we are iustified by faith figuratiuely Faith by a Metonimie or Metalepsis put for the obiect Christ applied by faith and all those plaine Scriptures which say the obedience of one man made vs righteous Rom. 5 19. and Christ is made to vs of God righteousnesse 1. Cor. 1 30. and wee are made the righteousnesse of God in him not in vs in our faith 2. Cor. 5 21. and Christ the end of Law not faith for righteousnesse Rom. 10 4. And fighteth also with such texts as make equipollent these propositions a man is iustified by faith and a man is iustified by the blood of Christ by the redemption of Christ Rom. 3 23 24 25. Lastly it is repugnant to all sound reason for faith or to beleeue it is a worke and all works vniuersally both of Law and Gospell bee excluded from iustification as works also it is but one part of legall iustice to beleeue God ergo not our whole iustice yea it is vnperfect contaminated with ignorance doubting c. How then can it absolue vs before the most iuste Iudge CHAP. X. DIAL I. Verse 1 2 3. Brethren my hearts desire and prayer to God for Israell is that they might be saued For I beare them record that they haue the zeale of God but not according to knowledge for they being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse haue not submitted themselues to the righteousnesse of God Timotheus WHat is the purpose of this present Chapter Silas To proue his distinction of a double righteousnesse first by the law and secondly by faith mentioned in the former Chapter verse 30 31. and in verse 3 4 5. Secondly he intendeth to proue that the righteousnesse of the law doth no whit auaile the Iewes before God but that it is the righteousnesse of faith that doth stead vs vnto eternall life verse 6 7 8. c. Thirdly to shew that this righteousnesse was to be preached and offered no lesse to the Gentile then to the Iew by the Apostolicall Ministry which God appointed to be the onely outward instrument of this righteousnesse verse 11 12 13 14 15. c. Lastly to set foorth the entertainement which this righteousnesse of faith found in the worlde The Gentiles through free and effectuall vocation of God receiuing it The Iewes through vnbeleefe and obstinacy refusing it and therefore being iustly refused and reiected of God verse 18 19. c. Into these soure things as into parts may this present Chapter be distinguished Tim. How doth the Apostle prepare himselfe an entrance and a way to the handling
not vs. This is by accident and not of the Essence Na ture of the Gospell Doctrine Psal. 34. 1 2 3 1. Cor. 8 5. See Actes 14 11 12 13. 1. Cor 10 20 21. Act. 7 22. Fxod 32. Ezek 8. 10. God blindeth men saith August when he doth not ealighten them and hardens whē he doth not sosten 2 Chro. 15. 2. Psal. 69. 22. Rom 11. 7. Acts 17. Iames 1 4. Esay 3 10 11 2 Thes. 1 6 7. Vnrighteousnesse set out by the parts 1 Cor. 6 12 13 14 c. Luke 16. Reason 1. Part. Scope Interpretation Instructions Psal. 77. 1 3. The end of Gods bounty Right vse of Gods kindnesse Abuse of Gods bounty and kindnes Of hardnesse of heart Causes of it The kinds of it Rom. 14 9 10 11. Note this Rom. 3 20. Rom. 4 15. Iohn 13 17. Iames 1 22. Iohn 14 23. Rom. 2 4 5. Coloss. 3. 10. Psa. 119. 105 Math. 7. 22. Gen. 4. also 18. Math. 16. 7. Priuiledge The chayre of Moses and an heap of titles By euil liuing by giuing occasion they blasphemed God Some do receiue the Sacrament and the thing som the Sacramēt and not the thing some the thing and not the Sacrament Sins not 〈◊〉 but per accidens are causes of Gods glory Prou. 22. 1. Eccles. 3. 7. Sin is not eligible Math. 7. None righteous ex natura Some men be counted righteous ex gratia Obad. 12 13 14 15. Psal. 5. 9. Also saith Origen Vsus sce lerum verecundiam 〈◊〉 Psa. 113. 3. Note further that a venomous tongue is thus resembled 1. because this Serpent infecteth by biting 2. It is a poyson vncurable 3. they are in t actable stopping their care at the charmers voyce Psal. 10. 7. Their mouth is said to be ful because their mouth is as a large vessel out of which flowes cruel word Esay 59. 7. 8. Psal. 36. 1. Quideum non timent sine retinaculo currūs ad maium 〈◊〉 anus Besides the meeting with this Obiection it may wel be that area sem is giuen why the Law could not iustify the Iews because it condemned them Not the writing or Scripture but the thing written to wit that al men are sinners stoppeth al mouthes Non opera que precip untur sed quae prestātur Workes done before Faith cannot iustify because they please not God nor workes done after faith because they be vnperfect In his sight this distinguisheth between righteousnes of good men and that whiche is before God 3. Reasōs why none can be iustified by works before God I the most perfect purity of gods nature before whome heauens be not clean Iob 15. 15. 2. God lookes vnto the heart which is perfect in none 3. the law is spiritual requiring exact obedience such as none can attain vn to yet before men we may be iustified as Abraham was Rom. 4. 1. Iames. 2. That law in this text hath a double acception 1. for the doctrine 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. Iohn 5 46. Acts 10. 43. Rom. 1. 2. Faith iustifies not effectiuely as working a iustice in vs or materially as being our Iustice. A word borrowed from such as come shortin a race and cannot attaine to the mark or prize Iohn 3. I Cor. 1. 30. This word set forth sheweth the euerlasting purpose of God to giue his sonne for our Redemption so is the same word vsed Rom. 8 28. Iohn 1. Hebr. 13 8. Apoc. 13 8. 1 Cor. 1. 29. Iohn 6. 27. Also without Faith it is impossible to keep the law or anie part there of In this sence the word imputing is vsed Nom. 8. 27. 1 Cor. 1. 30. Abraham had the promise of righteousnes Anno 85. of his age but hee was circumcisea an 99. Righteousnes of faith is often had before the Sacraments be had which follow as seales and do not go before as causes Sacramenta sig na sunt sigilla non merita 〈◊〉 et vitae Sacraments be signes first of grace secondly of duty Obsigna ' analogia signi pactionali stipulatione Sacramenta 〈◊〉 tantum significāt iustitiam sed dant et obsignant 〈◊〉 in glossa A digression into the praise of Abraham and his faith Non 〈◊〉 more sed dei exemplo vt Chrysost. Faith is but a condition or Organ of righteousnes not a meriting cause God manifested in the death and resurrection of Christ is the euen or equal obiect of true faith which is so carried to God as it acknowledgeth Christ the re deemer and confidently resteth on him dead and raysed Iudas shal haue the reward of his malice when Christ shal reape the prayse of his Loue. Scriptures lead our mids to God as soueraign cause Esay 53. Iohn 13. 17. Rom. 8. 32. 33 2 Cor. 5. v. last Esa 53. 5. 6. 7. That we may haue the fruit of Christ his death we must bring Abrahams faith loue repentance as proofes of a true faith If Christ had abid in the Graue sinne had not been ransomed nor Gods wrath appea led not death conquered nor life merited Quisacit boons 〈◊〉 〈◊〉 per 〈◊〉 in bono 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 dei timor in cordibus piorumvt dco 〈◊〉 〈◊〉 〈◊〉 Idem 〈◊〉 charitas Christi 〈◊〉 sacit 〈◊〉 〈◊〉 rabiles Ambro. Sine muta 〈◊〉 〈◊〉 dena dci Hoc est 〈◊〉 fider 〈◊〉 nunquam 〈◊〉 deturbatur 〈◊〉 F. 〈◊〉 est perpetua 〈◊〉 〈◊〉 quoni am vera Luthe rus fides cocuti potest non 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Hope is As God could not sweare by a greater then himselfe so he could not giue a greater then himselfe in the person of Christ. He suffered the first death and the pangs of the second death A Metonimie of the cause put for the effect Prouerbes 1. This is Piscators iudgemēt Mille mundis red mendis sufficit Christus 〈◊〉 The iust shall liue by faith Rom. 1 I liue by faith Gala. 2. Christs-obedience actiuein doing passiue in suffering How many wayes the seruice of sin is knowne How Hypocrites be discerned frō true Christians How and by what signs our freedom from sinne is manifested 1. Food 2. Recreatiō 3. Exercise 4. Sleepe 5. Phisicke 6. Remouing impediments Est peccatum luèt non imputalur Sanctis Augustin Reatus tollitur in Baptismo non corruptio macula Idem Original concupisence is sin formally and not the matter or mother of sin Euery sin original and actual raigneth in the vnregenerate not so in the godly Therefore Mortal Obsta principijs sero medicina paratur cum mala per longas conualuere moras As weapons may be vsed by a good Subiect or a Rebell so the body is an indifferent thing Theophylact. Not I sayth Paul but the grace of God in me 1 Cor. 15 2. Ephe. 〈◊〉 1. Help the pore with those hands with which ye oppressed
the constitution of body in equall tenour during the handling of this Epistle the Reader therefore may not looke for equal exactnesse of stile and stuffe in euery part of this Booke 5. I had a care to accommodate my selfe as for manner so for matter to my Auditory in that regard haue pressed some points further then some other and passed by or lightly passed ouer more pertinent to the text to driue home some others more fitting to the times and persons where and with whom I do liue Howbeit this thou shalt finde vniuer sally thorow the whole Booke that both the naturall sence of words and phrases and the Analysis or artificiall disposition of the Text with Summe Scope and Coherence of euery Sentence is constantly and faithfully I trust deliuered But for as much as there was an Ocean of hard and dark some both things to be entreated and Texts to be interpreted wherein I mette with great diuersity of Opinions among Expositors so as it was difficult if not imposible for such an one as I am to hit the marke in euery passage of this Epistle therefore in my best humblenesse and reuerence I submit my Spirit vnto the Prophets being not onely desirous but beseeching the Learned Teachers and guides of our English Church in loue to shew me my faylings whereof I feare they shal find not a few not slight ones Concluding with the Poet Si quid nouisti rectius istis Candidus imperti si non his vtere mecum What righter things thou knowst impart Or what I bring thee take in good part Thine in the Lord Tho. Wilson THE EPISTLE OF the Apostle PAVLE to the Romanes Explained and Opened Familiarly in Forme of a Dialogue betweene TIMOTHEVS and SILAS Wherein ye haue for the most part 7. thinges performed on euerie Text. 1. The Scope 2. Summe 3. Method 4. Interpretation with their 5. Doctrines 6. Reasons 7. And Vses of euerie Text. DIAL I. Timotheus WHat was the chiefe Argument and Occasion of Writing this Epistle Silas A Difference and dissention betweene the Iewes Gentiles which was abused by the malice of Satan and was likely to haue much hindered the course of the Gospell yea to haue stifled and choakt it in the verie Cradle and beginnings For the Iewes which did beleeue did thinke thorough the suggestion of some false Apostles Acts 15. that the Legall Ceremonies were to be still obserued as necessary to Saluation that vnlesse men were circumcised and kept the Law they could not be iustified and saued by Christ. Whereas the beleeuing Gentiles did knowe by the Doctrine of the Gospell their exemption from Moyses Law being taught that in the death and passion of our Lord all Legall rites were fully determined and that Faith alone in Christ was sufficient to Iustification before God Heereuppon arose no small discorde betweene Iewes and Gentiles which were mixed together the Iewes bearing themselues insolently because of their priuiledges despised the Gentiles as enemies of Moyses Law and the Gentiles insulting ouer the Iewes as reiected of God for the contempt of Christ. To compound this dissention Paul the Apostle framed this Epistle First shewing that neyther Gentiles by their naturall Woorkes or Iewes by their Legall deeds could be Iustified for somuch as the one violated and brake the Law of nature and the other the Lawe of Moyses therefore both the one and the other were to be Iustified thorough Christ alone apprehended by a true and liuely Faith After this generall Doctrine reaching vnto the ninth Chapter there he doth in more perticular sort represse both the insolency of the Iews by prouing that the promises were giuen and became effectuall onely to the true Israel euen to such as were of the faith of Abraham to all the Elect of God which beleeue in Christ and not to the carnall seede which came of Abraham onely according to the flesh Then in the 11. Chapter conuerting him to the Gentiles he perswadeth them vnto humility that they should modestly behaue themselues toward the Iewes forsomuch as diuers of them were dayly called to the Faith and towardes the second comming of Christ God would graffe in againe the whole Nation and make them the Members of the Christian Church When the fulnesse or bodie of the Gentiles should enter into the same then the blindnesse of the Iewes should cease it being neyther totall nor final but only in part and for a time In the 14. Chapter againe Paul setteth vppon Iewes and Gentiles exhorting them both with many and waighty reasons vnto Brotherly loue and peace not to be diuided one from another or to iudge and contemne one another about Dayes and Meats and such things as were of a middle nature The rest of the Epistle is spent in exhortations to Morrall Good-workes both speciall in respect of a Calling and generall belonging to all Christians Chap. 12. and part of the 13. where politicall duties be vrged both of the Maiestrate and of the Subiect Finally after diuers salutations and familiar matters he doth verie grauely conclude the Epistle with admonition to take heede of false Teachers with giuing of Thankes and praises of God Tim. What is the scope of this Epistle Silas To teach the way of obtaining true Righteousnesse which is not by works but by a liuely faith in Christ Iesus Tim. Are there any more matters handled in this Epistle Silas Yea sundry and most waighty as namelie about Originall Corruption Sanctification Spirituall Combate the vse of the Law of the remnants of sinne the benefites of afflictions the Constancie of Beleeuers Election Reprobation Reiection Prouocation of the Iewes Morrall Ecclesiasticall and Politicall duties Christian Liberty familiar matters Tim. What Reasons may mooue vs to loue and Studie this Epistle Sil. 1. The worthinesse and variety of the Matter 2. the Method and order of writing being verie exacte 3. the Dignity of the Instrument or Pen-man being an Apostle that had seene visions and Reuclations 4. the Maiesty and Wisedom of the Author being the God of Wisedome and Maiesty Tim. Into what Parts may this Epistle be diuided Into two parts 1. the Title and Inscription The Epistle c. 2. the Treatise Paul an Apostle c. The Treatise hath a preface ad Verse 16. wherein Paul Saluteth the Romaines wishing them good thinges and describeth the person of Christ also testifieth his pur pose of visiting them after the Preface is a Doctrionall institution vnto Chap. 12. and another exhortatorie vnto the end of the Epistle Tim. What Significations be there of this worde Epistle Sil. It hath two the one vnproper and borrowed the other proper and naturall by the vnproper signification signifieth any thing that representeth the minde of another Thus the Scriptures bee Gods Epistles also the Corinthians are called Pauls Epistles because their conuersion by his preaching as an Epistle of recommendation did commend him for a true Minister of Christ 2. Cor. 3 2. Secondly in a proper signification it
this condemnation vpon vs all Sil. By the guilt of one offence which Adam did being imputed and reckoned vnto all his progeny Tim. Should this one offence without any more haue condemned and adiudged vs all to destruction eternally Sil. It should so for the Apostle in the words of trueth doth auouch it and that not without good reason for this is reason enough that it was Gods wil to haue it so whose will is neuer seuered from reason and Iustice for there is no iniquity with God Psal. 5. 4. and Psal. 45 7. Tim. What may we learne hence for our instruction Sil. That sinne is no ieasting matter and the offence of diuine iustice is no light thing but the most dreadfull euill in the world Secondly that infinite misery by due desert lies vpon euery man that is condemned not onely for Adams fault but for so many thousand sins as himselfe hath done in his life time Tim. What is meant here by iustification Sil. An acquiting or absoluing of sinners from all their faults both Adams and their own and pronouncing them iust from God adiudging them woorthy of eternall life through Christ whose fulfilling of the law in his obediēce and death not onely maketh himselfe iust but causeth also all-his members to bee absolued from all sinnes and to be pronounced iust so soone as they are conuerted and do beleeue Tim. What doth follow hereof Sil. Thus much that fithence the iuftice of Christ freeth vs from Adams offence and al our sinnes added to that and more ouer maketh vs iust before God when we be sinners so as wee stand before the tribunall seat of God not only without all manner of sin but decked with absolute righteousnesse according to our estate and degree which wee had by creation therefore it is true that the grace of God hath abounded aboue the fault of Adam But seeing Adam by his offence corrupted vs all and spoyled both vs and himselfe of perfect innocency and moreouer that all other sins come in by him and his one offence it should appeare that the good which Christ hath brought doeth not exceed the hurt we take from Adam but that they are equall at the least as much guilt and hurt by the one as benefit by the other Silas It is true that we haue lost a perfect righteousnesse in Adam but yet the person of Christ considered we haue a more excellent righteousnes from him which bringeth vs to a blessed life in Heauen Secondly it is also true that all other sinnes do come from originall sinne yet they are not of necessity knit vnto it for then all men should haue the selfe same sinnes euery one should doe such sinnes as others doe Abell should haue done murther as Cain Iacob should haue been prophane as Esau Peter should haue beene a Traitor like Iudas c. which is not so Therefore other sins of our life though they spring from the roote of birth-sinne yet our sclues are to be blamed for them as being done by our owne election and consent Now Iesus Christ our redeemer absolueth and freeth vs not onely from that one sinne of Adams but from innumerable heapes brought in vpon that by our owne deliberation and counsell and so excelleth it very farre for to take away many sinnes is more then to bring in one offence and a righteousnesse which consists of many good acts as Christs doth is more excellent then one sinneful act such as Adams transgression was Tim. But all are made sinners and condemned by Adams offence so are not all iustified and saued by Christ therefore Adams sinne exceeds the grace of Christ. Silas The power and force of Christs righteousnesse aboue Adams offence respects not number of persons but worthinesse and number of effects which are more and also more worthy from the righteousnes and grace of Christ. For first it blotteth out Adams sinne and all others as touching guilt Secondly it breaketh the strength and rage of sinne Thirdly it reformeth the heart to new obedience and giueth interest to perfect glory Tim. But for the number may it not be truely saide in some sence that as many be saued by Christ as perished by Adam Silas It should seeme that it may in this sense onely Infants which dye in their infancy do perish by original sinne and not all they but such onely as are not elect such as be men and perish do perish for their impenitency and continuance in actuall sinnes and not onely for their birth-sinne Whereas all that be saued whether infants or men are saued by the grace of Christ onely Adde here-vnto that touching such as do perish Christ were sufficient to saue them as most Diuines affirme but because God will not saue all therefore his grace hath no effect in them for being not ordained to life neither are they ordained to faith whereby the righteousnesse of Christ is laid hold on yet they worthily perish for their sinnes which they willingly doe O Israel thy destruction is of thy selfe Tim. What is the instruction from all this Sil. That the grace of Christ hath ouercome sinne as Conqueror ouer it for else sinne would ouercome all the elect also the Scripture witnesseth so much to wit that Christ is stronger then Sathan or sinne Tim. But sinne shall abide in the regenerate Silas Yet it cannot hurt them because it is taken Prisoner and broken in the strength of it also the faithfull are commanded to beleeue the remission of all their sinnes by Christ. Tim. What vse of all this Silas In this necessary Doctrine consists all Christian comfort and assurance of hope therefore it is that 〈◊〉 so much urgeth it DIAL XIIII Verse 17. For if by the offence of one death raigned through one much more shal they which receiue that abundance of grace and of that gift of righteousuesse raigne in life through one lesus Christ. Tim. VVHat doth this text contayne Sil. A repetition of the former matter touching the excelency of the grace of Christ aboue the sin of Adam somewhat more fully and plainly set forth Tim. What is the substance of this 17. verse Sil. This that if Adam could powre sinne and death into men so as they raigned or had rule in them much more is this to be granted to Christ that he can giue grace righte ousnesse and life and that liberally and so plentifully as to make them also euen to raigne in his members Tim. What contraries be here expressed Sil. Three offence and righteousnes death and life Adam and Christ. Tim. How is the grace of Christ amplified and set foorth Sil. Three wayes first it is called aboundance of grace which is more then barely to say grace Secondly gift of righteousnesse which is more then to say barely righteousnesse Thirdly raigne in life which is more then to obtaine life Tim. But what new thing hath this verse differing from the former Sil. First it expresseth the meanes how the righteousnesse of Christ becommeth ours
knowne Lastly there is a fault about diuersity of time for Paul speakes of sins done afore calling these cauilers did wrest his sayings to sins afterwards that whereas the more our sins are afore regeneration the more aboundantly doeth grace vtter it selfe in doing them away yet hereof it followeth not that therefore one beeing regenerate should sin more impudently and securely Tim. What other things doe ye obserue about this obiection Sylas How easy a thing it is for them which cauill against the truth and forsake the grounds there of to fal into diuers errours therefore we should doe well when we reade or heare Scriptures to ponder them ere by way of reasoning we gather any thing from them Secondly we may aslure our selues that the doctrine of our Church touching iustification by faith without works is a found doctrine because such thinges are obiected by 〈◊〉 against our teaching of this truth as was against Paules teaching the same as that it opneth the window to sin ouerthrowes all care of good works Thirdly that the teachers and their doctrine bee subiect to wicked cauillations and therefore they haue neede of wisedome and patience and their hearers of charity Tim. Thus far of the obiection now let vs heare what answer the Apostle maketh vnto this obiection Sylas Hee doeth not answere the argument but doeth perfourme two things in his answere First he detesteth that consequent that men should continue in sin God forbid wherein hee sheweth how grieuously hee taketh it to heare the Gospell defamed with wicked suspicions and accusations whose zeale herein for the truth deserues to be followed Secondly hee giues reason why beleeuers ought not continue in sin because they are dead to sinne therefore they ought not they cannot liue in sinne it is an argument from contraries as if ye would reason thus of Moses he is not aliue because he is dead or of a man that he heareth not because he is deafe so the regenerate being dead to sin by mortification which is the first part of sanctification it cannot bee that they should liue in the seruice of it for death doeth exstinguish life as all men doe know Tim. What is it to be dead to sin Sylas To haue the power and rage of sinne abated by the Spirit of God this worke of the Spirit is called mortification Tim. What differences between these two speeches dead in sin and dead to sin Sylas The first noteth a person vnregenerate that is yet vnder the power of sin drowned in the lusts and desires of sin The second speech poynteth out a person deliuered from the dominion of sinne and so hee doeth not follow and serue the wicked sinfull lusts of his corrupt nature but is as a dead man to them Look what difference is between one that is vnder the water ouer whelmed in a whirlepoole where he hath no footing and another which is compassed with waters but hath sure footing and his head aboue water such oddes there is betweene one dead in sins beeing plunged deepe into the lusts of the flesh ouer head and eares and another that is dead to sin beeing so compassed with infirmities of sin as there is a power in the Soule ouer them from the sanctifying grace of Christ. Tim. What is it to liue in sin Sylas It is this in the whole course of ones life and all the actions thereof to be obedient to the motions of sin as a mans life is nothing but a continuall act of sinning From al which we learne that seeing euery iustified person is sanctified and dead to sin therefore such as still obey their wicked lusts and licentiously liue in sin in vaine doe they professe themselues to be beleeuers and to haue their sins forgiuen them for such as be dead to sin are no more to be perswaded to loue and practise sin with delight therin then a man naturally dead is to bee mooued to feare or ioy by hauing terrible or pleasant things presented to him and they which are otherwise following the seruice of sin with pleasure in it therein sufficiently testifie that their sins are not forgiuen and that they are vtterly voyde of faith because they lacke sanctification the necessary fruite of faith DIAL II. Verses 3 4. Know ye not that all wee which haue bene baptised into Iesus Christ haue bene baptised into his death Wee are buried then with him by baptisme into his death that like as Christ was raysed vp from the dead by the glory of his Father so we also should walke in newnes of life Tim. VVHat is the purpose and scope of this text Sylas To proue that beleeuers are dead to sin by their communion with Christ and with his death whereof baptisme is a sure and effectuall pledge the reason stands thus all beleeuers are partakers of Christ himselfe baptisme being a testimony of their communion with him But whosoeuer are partakers of Christ are also partakers of his death for mortification of sin as well as of his resurrection for quickning to a new life therefore all beleeuers are dead to sin by the vertue of Christ his death communicated to them by the Holy Ghost and therefore cannot liue in sinne Tim. What doth this text contayn as subiect and substance of it Sylas The doctrine of sanctification which is declared and set foorth three wayes first by the parts secondly by the cause thirdly by the testimony or pledge of it Tim. What be the parts of sanctification Sylas Three first the death or mortification of sinne Secondly the buriall of sin which is the progresse of mortification The third and last part is newnes of life or viuification which is our quickening to a newe and godly life Tim. What do ye call mortification or the death of sin Sylas It is that action or worke of the Spirit whereby the tyranny and power of sin is weakned and taken down that though sin do still liue in the faithfull and tempt them to euill yet it is truely sayd to be dead because in mortification the strength and vigour of sin is so broken and abated as it can euer recouer his old force againe but wasteth dayly till it be consumed as we vse to say of one that cannot recouer his health that hee is a dead man though yet he breathe and liue Tim. Tell vs now which is the second part of Sanctification Silas The buriall of sinne which is a new worke of the spirit whereby sinne already mortified doth still more and more consume and moulder as a dead body wastes in the Graue the buriall of sinne being the proceeding of the death of sinne till it be abolished and brought to nothing as the buriall of the body is the progresse of naturall death Tim. What is the third part of Sanctification Silas It is newnesse of life whereby the soule is quickned and enabled to leade a new life that is to liue godlily and iustly Tim. What is meant heere by the glory of the Father Silas
calleth c. it is some vnvtterable and vnconceiueable worke of the holy Ghost drawing them to Christ either by Faith or Analogie Tim. What is the instruction that ariseth from hence Silas That elect infants which dye in their infancie are endued with a true Faith for this is the end of calling to bring to faith elect infants are called therefore they haue Faith Tim. What profit is to be made of this instruction Silas It serueth greatly to comfort beleeuing Parents whose children are taken away being young that they be not perplexed with doubt about their saluation Secondly it highly commends the mercie of God in that the grace of Election and Faith be extended to vs our children The promise is to you and to your Children Acts 2. I will be the God of thy seede Gen. 17 3. Tim. What is the next fruite of Predestination Silas It is our Iustification or being iustified which signifies to be absolued from the guilt and punishment of all our sinnes and to be accounted iust by imputation of Christes obedience through Faith Acts 13 48. Rom. 4 4 5 6. Tim. How proue you that Faith is necessarie to Iustification Sil. First because there is nothing but faith alone which goes betweene Calling and Iustifying Secondly Scriptures doe fully teach that our Iustification is by Faith but yet Faith is not the cause why we are iustified no more than workes It is onely the Instrument to apprehend Christs Iustice the true proper causes thereof be Gods foreknowledge election predestination calling Faith beeing but the Organ and helping cause as I said before verse 22. chap. 3. Tim. What Instruction are we to take from hence Silas That wee are freely iustified by Faith without workes the reason heere of is because we are iustified at the very instant of our calling at what time wee beleeue before we haue done any good worke at all also because elect Infants which can do neuer a good worke are both called and iustified as infants elect which dye in their infancy Tim. What profit is to be made of this point Silas It confutes the Papists which ascribe iustification to good workes which are fruites following iustification therefore they cannot bee causes going before our iustification Secondly it conuicteth them of error which would haue any persons in time iustified before they beleeue Lastly it commends vnto vs the necessitie and excellency of Faith without the which wee cannot be partakers of Christ nor haue our sinnes pardoned by his death nor be accounted iust before God nor be reconciled to God nor haue peace in our selues Tim. What is the last degree fruite of predestination Silas Glorification which signifies both the beginning and perfection of our glory Tim. What meane you by the beginning as also by the perfection of our glory Silas By the beginning of our glory I meane Sanctification or holinesse of life in earth which therefore is termed glory by the Apostle 2 Cor. 3 18. because Sanctification is glory as touching the inchoation and beginning of it and by the perfection of glory I meane eternal ioy and blessednesse in heauen in the presence of God Tim. What is our instruction from hence Silas That neuer any person shall bee crowned with glory in heauen which is not first sanctified by grace on earth enabled by the Spirite to leade a iust and holy life which is both the entrance and the right way vnto celesti all glory Tim. What profit is to be made of this instruction Silas It reproues of solly such as liue loosely and prophanely and yet expect saluation in heauen Secondly it giues great encouragement to all godly persons to proceede and encrease in holinesse seeing their sanctification is sure to end in glorification euen in eternall blessednesse and that is the reason why the Apostle writeth in the preterperfect tēce rather than in the present tence to note the certainty of it which causeth Paul to write as if it were already done He hath called he hath iustified he hath glorified Tim. Nowe wee haue examined euery particular worde tell vs what we are further to learne in general from this whole verse Silas First what the holy Catholike Church is to wit a company of men gathered together not by fortune or humane reason and policy or any worthines of their own but by the meere mercy and goodnesse of God soreknowing louing predestinating and calling them that he may iustifie and glorifie them through his Sonne Christ. Secondly that predestination is not cōmon to all because all be not called nor iustified and therefore we further learn that all shall not be saued Thirdly that the elect cannot fall from grace and glory because Gods purpose in bringging them through all the meanes to glory is immutable and infallible Fourthly that predestination is most free and not depending vpon foreseene workes and faith but vpon Gods eternall foreknowledge and loue vpon which faith and good workes doe depend Lastly that it proceeds either from ignorance or malice to say that men pre destinated may liue as they list or that they neede not care for the worde or 〈◊〉 for God ordaines them to the meanes as well as to the end nay there is no attaining to their ende but by passing thorough 〈◊〉 meanes as be appointed for the effecting of the righteous counsell of God Touching the predestination of reprobates no cause why Christians should trouble themselues therewith both because Paul passeth by it here and it doth no whit pertaine to our comforts DIAL XXVIII Verse 31. What shall we say to these things if God bee on our side who can be against vs Tim. VVHat doth this text containe Silas A most magnificall and honourable conclusion of the whole disputation touching free 〈◊〉 by faith in Christ from this verse to the end of the Chapter The summe of this conclusion is the victory and triumph of a iustified person ouer all the assaults and encounters of all enemies ouer all temptations whatsoeuer there being none nowe which ought to bee feared of a beleeuing person who is iustified and reconciled by Christ. Tim. How doeth the Apostle proceede in describing this glorious triumph of faith Silas Hee doeth set downe the temptations which assault faith both generally in verse 31. and especially in the rest and then hee doth oppose or set against them the contrary causes of comfort remoouing euery assault with a stronger reason to the contrary part Tim. What is the generall temptation and how doth the Apostle deale in repelling it Silas The temptation is this that al things on all sides are against godly Christians which beleeue in Christ the Apostle in repelling this temptation first prepareth way for comfort by a question or interrogation what shall we say to these things Secondly hee beates backe the assault with a strong remedy to witte that God the Creatour being with beleeuers they need feare nothing from any creature Tim. Now
vp to thankfulnes that Christ so holie so high so blessed should be giuen for vs so prophane so vile so wretched Sil. What vse of this is further to be made Tim. It ouerthroweth humane merit of all sorts seeing no man giueth ought vnto God but God giueth all that he hath vnto him and that freely Tim. What more may we learne from hence Silas This whatsoeuer is giuen to any man if Christ be not giuen withall it can be no good thing to him for as hee that possesseth Christ must needes haue all good things so hee that possesseth not Christ hath no good thing Aboue all thinges then labour for him to haue him and iudge all losse and dongue to him Tim. Who are the persons for whom Christ was giuen Silas For vs that is euen Paul and all others which are like him to wit such as God hath predestinated and called Tim. But is not Christ sufficient to saue all men Silas Yes he is were it that all men had Faith to receiue him but as the Sun giues vs no light without an eye to behold it nor cloathes warme vs except we put them on nor meate feede vs vnlesse it be eaten so neyther doth Christ auaile any man but beleeuers of whom there is an vniuersality and a world as there is a world and vniuersality of vnbeleeuers Tim. What vse of this Silas To prouoke all men to labour for to becom true beleeuers better neuer to haue bin then not to bee of this number Note further that the world All is so limited to the faithful as Gal. 3 22. that it serueth also to take away the difference between Iew Gentile as Ro. 10 11 12. DIAL XXX Verse 33 34. Who shal lay any thing to the charge of Gods elect It is God who iustifieth who shal condemne It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God maketh request also for vs. Tim. VVHat are we to thinke of the reading of this Text Silas Some reade it all by interrogation or question thus who shall accuse shall God who iustifieth whoe shall condemne shall Christ who is dead c. containing a reason Some reade it by question and answere thus Who shall accuse it is God who iustifieth that is no body shall accuse for it is God who iustifieth who shall condemne it is Christ which is dead that is no body shall condemne for it is Christ who is dead risen sitteth at the right hande of God and maketh request This latter reading is the best because it is more plaine and casie then the former which doth obscure the sence and is against the credite of the greeke Copies which rcade it not by a continued interogation Tim. What doth this Text containe Silas Two things First a double assault implied and folded in the Question Who shall c. Secondly it shewes the remedy in the answere It is God c. Tim. Where is the first assault or temptation Sil. In these words who shal lay ought to the charge of Gods chosen to lay to ones charge is a word taken from ciuill Courts signifies to accuse to cal one into law to enter suite or action against him charging him with some crime or guilt and by Gods chosen is meant such as be elected of God vnto life eternall and doe beleeue the Gospell Tim. What doe ye learne from these words Sil. That all the merites of Christ are appropriate vnto elect faithfull ones for these he dyed rose againe sitteth at the right hand of God and maketh request for them those God iustifieth sanctifieth and glorifieth Where is then that vniuersall grace by which all and euery are said to be redeemed by Christ effectually For of his suffiency is not the question Tim. Now ye haue expounded the words of the question tell me what temptation against our faith is infolded and wrapt in them Silas This there be sundry aduersaries that will rise vp and accuse vs as guilty of sinne and death how shall we doe And indeed so it is First Sathan will charge vs Reuel 12 10. Secondly the lawe of Moses which wee haue transgressed Iohn 5 45. Thirdly our owne conscience will accuse vs Rom. 2 15. Lastly the worlde will accuse vs as it accused Christ Iohn Buptist the Apostles and others Now it is heauy to haue so many and subtle accusers in such a Court as before Gods tribunall where the case concernes our saluation or damnation Now the remedy which Paul doth giue vs against this temptation is a very fit and excellent remedy euen this It is God who iustifieth And note heere that iustification by absoluing is opposed both vnto accusation and condemnation from both an elect sinner is freed at his iustification Tim. What is meant by iustifying Silas To iustifie signifies to absolue or acquit from guilt of sinne and to account or pronounce one iust That this is the meaning of the worde may appeare first by comparing this place with Acts 13 39. Where the worde iustified can signifie no other thing then absolution from sinne Secondly because it is set against accusing condemning which are two actions of iudgment the one charging a man with guilt and crime the ther pronouncing punishment vpon him beeing founde guilty and conuicted Therefore iustification which is the contrary to both these must needs signifie the absoluing and acquitting one from guilt and punishment and the pronouncing of him iust and this comes vnto vs by the obedience and death of Christ being laid holde of by a liuely faith Tim. Now the word is expounded let vs heare what is the force of the Apostles answere and the effect of the remedy affoarded vs Silas Thus much that it is in vaine for any to accuse the faithfull because they haue God who himselfe is the iudge to acquit them Tim. What is our doctrine from hence Silas They whose sinnes God pardons and accepts for iust men neede not feare the accusation of all their enemies the reasons hereof be these First when contraries bee immediate the putting or granting of the one is the remouing of the other as thus The number is euen therefore it is not odde Abraham is in heauen therefore not in any part of hell So here God absolues therefore it bootes none to accuse for if they do it is to no purpose Second reason God is the highest iudge and his tribunall seate is the supreme iudgement seat therefore from thence there is no appealing As amongst men persons accused or condemned may appeale till they come to the highest Courtê so being absolued before Gods tribunall seate there is no further accusation to be feared all appeales from thence be void and of no force Tim. What vse is to be made of this doctrine Sil. It must serue to strengthen comfort vs in the terrour of conscience being frighted with the guilt of sinne the sentence of the law
his purpose for where the equity and cause is common there from a singular example may be gathered a generall doctrine as here seeing no good comes vnto any man but by Gods mercy therefore election is no lesse to be ascribed the run to then Gods reuealing himselfe to Moses so familiarly Tim. What is here meant by mercy and compassion Silas Mercy in the Hebrew comes from a word which signifies pitty or free fauour and compassion from a word which signifies to loue with such tender affection as mothers doe their children Tim. What may the often repeating of these wordes mercy and compassion teach vs Silas First that Gods mercy is most free and not due vnto vs as if he should say In that I shew mercy I find no cause but in my mercy and not in any mans goodnesse or merite Secondly that it is arbitrary proceeding meerely from his owne good will and not depending vppon any mans goodnesse vppon whome bee will c. Thirdly that Gods mercy is vnchangeable and most constant asin Pilats speech Iohn 19-22 What I haue written I haue written that is I will not change my writing So this speech I pitty whome I pitty is thus much I will not breake off the course of my mercy towardes my childe I am Iehouah I change not Fourthly that Gods mercy is vnmeasurable and infinite reaching it selfe not to some one but to many and manifold good things as if he should say to whome I shew mercy in decree I will she 〈◊〉 mercy in act on whom I will haue compassion in electing them I will haue compassion in iustifying sanctifying glorifying thus 〈◊〉 〈◊〉 〈◊〉 doe collect Hence is God in Scripture to armed the Father of 〈◊〉 God of compassion rich in mercy See Psal. 103 11. And is said to giue grace vpon grace lohn 1. 16. also see Rom. 8. 30. Tim. What is the vse that wee are to make of the properties of Gods mercie Silas First it giues comfort to consciences afflicted with their sinnes in as much as wee knowe that God will not deale with vs after our 〈◊〉 but after his infinite mercies Secondly it serues to humble Gods children in who 〈◊〉 〈◊〉 no cause 〈◊〉 〈◊〉 him to she we them the 〈◊〉 〈◊〉 but must setch and draw it 〈◊〉 from himselfe euen from his owne good will and pleasure It is not a more vile pride in a begger to attribute the almes giuen him to his owne deserts then to ascribe the mercies of God vnto our owne 〈◊〉 either in whole or in part Thirdly it must moue the godly vnto true thankfulnesse which consists in two thinges namely the confession and imitation of his mercies to bee mercifull vnto others as we haue found him mercifull vnto vs according to Christs precept Math. 5. good reason we should bee mercifull to our brethren seeing he expressed much mercy to his enemies not in a few things but in many not for a while but with continuance Lastly it confutes such as make foreseene faith and good workes or either of them the mouing cause of Gods 〈◊〉 them as the Patagians wherof one expounded these wordes thus on whome I will that is sayeth he whome I shall know to be iust and obedient to my precepts Tim. What doctrines 〈◊〉 from this sentence 〈◊〉 together Silas These first that election seeing it comes from mercy doeth therefore 〈◊〉 misery for mercy hath relation vnto misery therefore God did not chuse men as they are in 〈◊〉 but as in the 〈◊〉 and fall Also that so 〈◊〉 seene 〈◊〉 could 〈◊〉 〈◊〉 God to chuse or refuse because then all had beene refused seeing all were lost in Adam Secondly wee learne that election is not vniuersall seeing mercie is not vniuersall but pertaineth onely to such as God would shew mercie to Thirdly that the mercie of God is most free and absolute depending vppon nothing without himselfe but wholly and absolutely vpon his owne will so as if question be why was mercie taken on Isaac and not on Ismael The aunswere is because hee would But why would hee Heereof no reason is to be giuen Tim. What vse are we to make heereof Silas First it admonisheth vs to ascribe the whole glory of our election and saluation to the free fauour mercy of God Secondly to teach vs to exercise our mercy freely towards others not vpon any sinister respect as for gaine and credit to our selues but onely for pitty sake that so we may imitate our heauenly Father as well in the manner of shewing mercy as in the matter it selfe Howsoeuer in the execution of Gods decree there shall bee place for Iustice because it shall bee rendred to euerie man according to his worke yet in the decree it selfe mercie beares 〈◊〉 whole sway choosing them on whom hee would haue mercie and leauing those to be hardened on whom hee woulde not haue mercie DIAL IX Verse 16. Now then it is not of him that willeth nor of him that runneth but of God that sheweth mercy Tim. VVHat doth the Apostle 〈◊〉 this text Silas It is a conclusion of his answere concerning election to wit that God electing some whom he would hee is not therein vniust seeing he did it out of his free mercie as he proued by a testimony of Scripture in the former verse So farre off is God from being vniust as in choosing some hee shewes 〈◊〉 most good Hence then the Apostle infers that seeing election comes wholly of mercie and there is no cause of Gods mercie but in himselfe Therefore it depends not at all vpon the will and workes of man Nowe then it is not in him c. Tim. What be the parts of this Text Silas Two First it remoueth that which is the falsely supposed cause of mans election to wit our willing and running Secondly it putteth downe the verie true and sole cause to wit the mercy of God Tim. What is meant by It Silas Either election and Gods purpose is to be supplied out of verse 11. or his loue out of verse 13. which comes all to one as also to supply saluation is the same in effect Tim. What is meant by Hm Silas We may particularly vnderstand it of Iacob mētioned before but the best is generally to expound it of many euen Iacob and all others which be chosen For the Apostle nowe deliuereth a generall doctrine touching the cause of election Therefore they are deceiued which interpret this Him of God referring to God all three following willing running and shewing mercy Tim. What meaneth he by Will Silas The thoughts purposes and endeauours of the minde euen whatsoeuer it is that men doe striue and attaine vnto by all the inward faculties of their mind and soule Tim. What must be vnderstood by Running Silas All mans outward actions his words and deedes whatsoeuer Not of Esaus running to hunting or Iacobs running to dresse the Kid for this is absurde but of all good workes done by
made and constituted members of Christ and are planted into the tree of his Church to become branches thereof As good fruite causeth not a tree to be good but is a witnesse of the goodnesse of the tree So good workes and all other good gifts doe testifie vs to be Christians but faith onely makes vs to be such For by faith we liue Gal. 2 20. Rom. 1 12. Whereas both our English Diuines and others doe write that we are ingrafted into Christ by baptisme it must be meant that it is a sacrament and a seale of that faith which regenerateth and ingrafteth into Christ Rom. 4. 11. for which purpose reade M. Fulke on Acts 22. 17. and Rom. 6 4. Tim. What reasons are there to proue this that faith onely makes vs to be Christians Silas First wee are Christians by that which quickens vs to God but it is faith alone by which wee are quickened to Godward for before faith be come we were dead in sin Ephe. 2 1 2 3 5 8. Secondly we are not the members of Christ till we bee vnited to him as to our head but this vnion is wrought by faith Ephe. 3 17. Till wee bee adopted by grace to bee made the Sons of God and haue Christes righteousnesse imputed to vs wee are none of Christs but both our adoption and iustification are done by faith Roman 3. 28. Galat. 3. 26. therefore it is by fayth that wee are the branches of the true Oliue and do please God Tim. What profit are Christians to make to themselues of this doctrine Silas It confutes both the Papists who teach that the very acte of Baptisme makes vs to become Gods children and so doth iustifie regenerate and sanctifie vs as also the phantasticall spirits which taught that wee are the sonnes God before we beleeue Secondly it warneth vs of the miserable estate that the Pagans Turkes Iewes and all Infidels which be without the Church do liue in as also all wicked men and hypocrites which are within the Church who hauing no faith rightly to ingraft them into Christ and his body therefore they partake not in the roote nor fatnesse of the Oliue but wholy want Christ with his Spirite grace and saluation in which regard they are much to be pittied of vs and God is earnestly to be prayed that such among them as belong vnto him he would in graft them into his Sonne by faith Thirdly it exhorts all men that haue not the blessing of a beleeuing heart aboue all things to labour for it that they may be made one with Christ and bee blessed by beleeuing Gal. 3 9. For albeit faith be a guift freely bestowed out of Gods mercy to whom hee will yet God vseth not to giue it to the snorting Christian but to such as labour and seeke for it Lastly wee are by this doctrine called from pride and arrogancy vnto humility of heart for seeing wee become Christians and Gods children by faith and faith comes not from our selues but it is the guift of God we ought not to boast as if it were not freely giuen vs Ephe. 2 8. 1. Cor. 4 7. If faith both do spring from and wholly relye vpon mercy then the faithfull haue no cause of glorying but to reioyce rather in this that they know God to be mercifull Iere. 9 24. Further seeing faith findes nothing in man to make him accepted to God but sinne and death and doth send men out of themselues to fetch righteousnesse and life from another Therefore the faithfull haue great reason to walke humbly before God and mē Rom. 3 28. Rom. 4 1 2. Tim. Proceede and tell vs what is meant by high minded Silas Some referre this to the wisedome of the mind and expound it thus Be not wise in your selues or bee not wise in your owne conceite whereupon the Papists build their absurd implicite faith against Scripture and reason But they doe much better which referre it to the affections of the heart expounding it thus Be not haughty in heart or be not proud in your thoughts The word feare which signifies humble reuerence of God shewes that thus we ought to take the word high minded Tim. What is our doctrine from hence Silas That pride of heart or high mindednesse ought to be farre from such as be professed Christians The reasons heereof be these First it is forbiddē of God maketh vs odious to God and men Secondly it takes Gods glory from him and giues it to men and this is an abhomination to giue his glory to any Thirdly it is an absurd thing to be proud of that which is none of ours for we haue nothing at all no not a crumme of bread or a drop of water but of free guift Mat. 6 11. Iames 1 17. If it be a sencelesse thing that a stage player should bee proud of anothers apparell which he borrowed must by and by put it off how voide of sence should we be to be proud of such things as come without vs nay for such things as God might condemne in vs and vs for them because wee eyther abuse or corrupt Gods guifts and therby haue cause to be humbled in our best estate Lastly pride is a very dangerous thing for it pulled downe Gods iudgements vpon Angels and vpon Kings as Nabuchadnezar and Herod vpon nations as the Romanes and Iewes vpon Apostles as Peter therfore pride is by all meanes to be eschued and striuen against both by good meditation and earnest prayer to haue it mortified by grace if wee will please God and prosper now and for euer Tim. Haue we heere any present need of this admonitiou Sil. Yea very much and greatly because all manner of pride abounds among vs it was neuer more rise both outward and inward pride and in all sorts and degrees as our apparell words lookes gate title hunting after dignities striuing for precedency our boasting in our knowledge and disdaining of others all this doth testifie to our faces that wee are proude and therefore haue need to repent least we doe perish Tim. Tell vs what is heere meant by feare Silas It is set as contrary to high mindednesse and signifies humble reuerence of God or reuerence of God ioyned with humility for as pride and presumption of heart stirred vp by Gods guifts hath for companion carnall security which is the greatest enemy to grace and faith So humility arising from the sight of our great vnworthinesse and manifold infirmities is euer coupled with a reuerent awe of Gods displeasure which is a speciall conseruer of faith or of a Christian in the estate of faith Tim. But how agreeth this precept of Paul but feare with that commandement of Moses Exod 20 20. Feare not and with that of Christ Luke 12 4. Also that of Iohn 1. Iohn 4 18. Charity casteth out feare Silas The feare forbid in these places is eyther the immoderate feare of mighty men driuing others to forsake true religion