sake he maketh noble or base Eightly Paul saw no other cause of election but the will of God and it is dangerous to assigne that to bee a cause of election which Paul purposely entreating of this matter saw not this is to make our selues wise and him blockish nay our selues wiser then the Holy-Ghost Ninthly if the cause of election were workes or faith or vnbeleefe cause reprobation what need he say Oh the depth or obiect Is their iniquity with God and therefore it necessarily followeth that election is most free and absolute without any dependance vpon them Yet God did not chuse vs to the end without respect to the meanes for his decree concerneth both meanes and the end This is sufficient to stoppe the clamours of the Lutherans Tim. Doe ye thinke so of reprobation that it is free also without dependance on infidelity or ill workes fore-seene Silas In that some are not chosen to life it is without all respect of their vnbeleefe as a mouing cause but in that they are not onely refused but also appointed vnto destruction this is not without reference to infidelity sinne which as it is the proper cause of damnation so it moued God to ordaine to destruction but not to refuse and cast out from saluation for this was done to Esau ere he had done euill Secondly it is written God hardneth whom he will his will then is the high and first cause why men are not saued Thirdly God as a Potter may make vessels to ignominy for his wils sake Fourthly as we were corrupt in Adam God could see nothing in any man saue vnbeleefe and sinne And therefore if these had moued him not to chuse all had beene reprobated then Paul also should haue said that the purpose might remaine according to merite Lastly there is no vnrighteousnesse to cast off and refuse for sinne all will confesse this to bee iust Tim. What is the end or finall cause of election Sil. The vtmost end is the praise of his free grace Eph. 1. 5. hence elect are called vessels of mercy Rom 9 23. The nerest cause is mans saluation to attain eternal life and the final cause of reprobation is the praise of his iustice and the destruction of sinners Tim. What be the effects of election Silas Two First grace in this life as redemption by Christ vocation faith iustification adoption sanctification repentance good works perseuerance in grace Secondly vnspeakable and endlesse glory in heauen Tim. Are men and women elected to both these Sil. They be so for first Iacob and Isaac were chosen to the grace of the promise verse 8. but this comprehends al. Secondly it were absurd to separate the means from the end or end from the meanes Thirdly Scripture speaketh thus Acts 13 48. So many as were ordained to life beleeued Fourthly hec speaketh of election which is a preparation of the Vessell of mercie to glorie and which is ioyned with loue which is a willing of eternal life to men and all things which bring thither Tim. What vse of this point Silas It confuteth the Papists which say it is to grace and not to glory this they attribute to mans merits Secondly it reprooues such as thinke themselues elect to life they wanting notwithstanding the meanes of effectuall calling and good life Thirdly it comforts such as haue the means that they are sure they be elected to the end for meanes and end be linked together Ti. May they perish whō God hath chosen purposed to saue Sil. No they cannot for the purpose remaines firme Secondly God is vnchangeable and his loue is so too Thirdly then God should not be Almightie if he were not able to saue such as hee was once willing to saue Fourthly there would be no sound comfort to the godly except this foundation of God remaineth sure God knoweth who are his 2 Tim. 2 19. Tim. May such as be elect know themselues to be such Silas They may know it by their calling therefore is election heere ioyned with calling and before Rom. 8 28 30 because the counsel of election being hid before in the counsell of God is manifested in our calling Tim. What should this teach vs Silas First that such as haue but an outwarde calling by the Gospell ought to hope well of their owne election that it cōmeth of his purpose to saue them by saith Secondly because many are called which be not chosen it should stirre vp all sorts of Christians to examine their owne hearts whether they haue obeyed their Calling hauing their hearts changed from vnbeleefe and loue of sinne to faith and loue and practise of righteousnesse Thirdly let such as yet feele not this calling not dispair for who knoweth what may be tomorrow God calleth and turneth at all houres Mat. 20 1 2. Example in Paul and the theefe c. Tim. What are we to thinke of the election of others Silas First let euery man be most careful of his owne to assure it to himselfe by graces of the Spirit 2 Pet. 5 6 7. Secondly in charitie we are to hope well of all which heare the word and outwardly obey it 1 Thess. 1 6. Leaue to God the iudgement of certainty and the searching of hearts DIAL VII Verse 12 13. It was sayde vnto her the elder shall serue the yonger as it is written I haue loued Iacob hated Esau. Tim. VVHat is the end and scope of these words Silas To declare that the difference betweene one man and another touching grace and eternall life depends onely vppon Gods purpose and election and not vpon our worthinesse or vnworthinesse This is declared by two Oracles of God or testimonies of Scripture The first is taken out of Genes 25 23. The latter is taken out of Mal. 1 2. Tim. What is the meaning of the former place of Genesis Sil. That Iacob the younger brother should be Lord and Esau the elder should serue him Tim. This difference might come by chance or by their own deserts Silas Not so for first it was spoken ere they had done good or euill Secondly by another place of Malachy it is shewed that Iacobs dominion came from Gods loue and Esaus bondage from his hatred therefore it is Gods onely purpose which discerned between them and consequently betweene all other men Tim. But doe these words taken out of Genesis fitly belong to proue Gods eternall election to be the soueraigne cause of eternall saluation in heauen Silas Yea they are so or else Paul being ledde by the Spirit of God would not haue alleadged thē so for it were blasphemy against Christ to say that Paul did alleadge the Scriptures false or vnfitly being an Apostle of Christ who in his doctrine was priuiledged from erring as all other Apostles were Tim. Tell vs then how the lordship of Iacob and seruitude of Esau may proue that for which it is cited men may bee poore and lye in prison and be
plagues Fiftly that by a secret but iust iudgement he inclined his will to rebell against his Iustice yet without infusing or putting into him any motion of sinne for God tempts no man to euill Iames 1. Sixtly that for his former wickednesse and malice hee was deliuered vp to Satan and his owne lusts to be more obdurated which God did as a most iust Iudge executing wrath for former sinnes Tim. What doth all this concerne the counsell of reprobation Sil. Verie much because all these are so many consequents which follow vpon the decree of reprobation therefore strongly proue it For if God had chosen him hee could not haue continued in his naturall blindnesse and corruption but must haue had his heart mollified changed as Iacob and Paul had Tim. What is the end of Gods decree of reprobation in Pharaoh and others Silas The manifestation of his power in their iust destruction to the praise and honor of his name that fierce and mighty Kings could not stand but fell before him rebelling against him Tim. What vse of this Silas It serues to mooue vs to honour God in all his iudgements and workes whatsoeuer withall wee may learne from this example that Gods invitation of sinners to repentance by benefites or corrections is not of efficacie sauing in the elect alone For there lacked not bounty in blessing and lenity in forbearing and differring punishment yet they being not elect it no whit auailed them to amendment DIAL XI Verse 18. Therefore he hath mercy on whom hee will and whom he will he hardeneth Tim. WHat is the sum of this Text Silas A conclusion of the Apostles answere vnto the obiection of Gods vnrighteousnesse He had proued by testimony of Scripture that though of lost mankind God choose whom he will yet he is not vniust vpon this reason that in his election reprobation he vseth his absolute right ouer his Creature which is to shew or not to shew mercy as hee will this hee had proued by two-folde Scripture and the former reason he now includes in this Text. Tim. What be the parts of this Text Silas Two the first concerns the elect the latter concernes the Reprobate Tim. What is meant by hee Silas God himselfe of whom in verse 16. God sheweth mercy and verse 17. That my power may be shewed c. Tim. What is meant by Mercy Silas Both his decreed mercy and his actiue mercie euen the whole worke of God touching his election calling iustifying sanctifying them their perseuerance in grace and glorifying And all this is according to his free and absolute will Tim. What is the doctrine of this first part Silas That the cause of Gods mercy touching the sauing of the elect restes wholly in himselfe euen in his owne good will and pleasure This appeareth by plaine testimony of Scripture and first concerning election we haue Ephes. 1 4 5. where it is thus written He predestinated vs according to the good pleasure of his will And secondly touching calling Math. 11 25 26. Euen so O Father because so it pleased thee 2 Tim. 1 9. who hath called vs according to his purpose and grace Thirdly of Iustification Rom. 3 21. We are freely iustified by his grace Fourthly of Sanctification Iames 1 18. Of his own will begat he vs. And lastly of glorification Rom. 6 23. Eternall life is the gifte of God Finally the whole worke of mans saluation depends wholly vpon the good will of God as appeareth by Ephes. 1 11. Hee worketh all things after the counsell of his will Tim. What vse of this Doctrine Silas First it instructeth vs that the mercie of God is arbitrarie so as hee may shew it or not shewe it as hee pleaseth Also it teacheth that the right that God hath ouer men is absolute and independant so as if hee will shewe mercy to elect and call some which were as corrupt as those which he giueth ouer to be hardned in sinne as it may and doeth greatly commend his goodnesse so it doeth in no wise prooue him to be vniust because in mercy which is vndue there can bee no iniustice Lastly it teacheth that our mercy which wee exercise towards men must not respect their owne deseruings and merites but be free after the example of the Samaritane Luke 11. The reason hereof is because we are commaunded to bee mercisull as God is mercifull Luke 6. 36. also the man Christ shewed mercy freely for hee prayed for his enemies Luke 23. 34. So did Steuen Acts 7. also Paul Rom. 9. 1. 2. Yet this letteth not but that we ought to deale kindly to such as haue beene kinde to vs and to pitty them that haue had mercy on vs so as it be for the Lords sake and not for our owne sake Tim. Come nowe vnto the second part of this text and tell vs what is meant by haraning Silas Heere the consequent is put for the antecedent hardening the consequent of reprobation vppon which it depends and also for the meanes by which that decree is effected That this is the meaning is apparant by the opposition of hardnesse to mercy which plainly shewes that the one word is taken as largely as the other that as mercy contaynes election with all the degrees and meanes by which the elect are brought to glory so hardnes contains reprobation and all the meanes by which the reprobate are brought to destruction Tim. In what sence is it sayed here of God that he hardned Pharaoh Silas Not by infusing of hardnesse nor yet by bare permission not yet by his long suffering and patience But two wayes partly by forsaking his creature withdrawing his grace as it is saide Indurat quos non emollit and as the sunne freezeth the water not by adding coldnes to it but by keeping backe his heate so is God a deficient cause of hardnes but not an efficient Secondly by his iust iudgement punishing former sinnes with hardnesse which is a iust thing with God to punish sin with sinne Sathan hardeneth as a malicious authour man hardneth himselfe as a voluntary instrument God hardneth as a most righteous iudge and auenger Tim. What is the doctrine from henee Silas That a hardened hearte is a signe of a reprobate which must not bee vnderstoode neither of naturall hardnesse which is common to elect and reprobate nor yet of actuall hardnesse being felt which may be and is in the regenerate as in the Apostles and in the godly Iewes but of habituall hardnesse being totall and finall which befalleth none but castawayes when it is without feeling and perpetuall to the end of ones life Tim. What is the note to know this hardnes which is peculiar to reprobates Silas There be three speciall tokens of it first obstinate disobedience to the worde and warnings of GOD when the will of God being knowne is resisted by disobedience and not in one but in many things and that constantly from time to time
workes Tim. But why might not the Iewes bee elected and reserued to God both by grace and merite of workes Silas That is not possible for if election were both of grace and workes then workes were no workes because what doth proceede of grace that commeth freely not of debt but what commeth by merite of workes that commeth by debt but debt and no debt that which is free and by deseruing bee most contrary thinges Therefore to say that men are elected and called partly of grace partly of the merit of foreseene workes that were to put togither things that cannot agree to make debt no debt merit no merit workes no workes Grace no grace and so to affirm and deny one and the same thing which is a most absurde matter and vtterly not possible to make contradictories to be both true For as a sonne that is willed to go on an errand to Rochester on foot his father promising him a crowne or an angell at his comming backe if his Father aske him how he will haue his money suppose that hee aunswere that he will haue it partly by fauour and partly by desert the reply to him is ready Thou canst not so haue it for if it be of fauour then it commeth freely therefore not by desert of the worke and if it be by desert of the worke then not by fauour for it is due that commeth by merit desert and there is no being beholding to fauour for that Tim. What is the Doctrine to be learned from hence Silas That mens workes haue no place nor stroke at all in the election and calling of sinners neither in their iustification nor saluation The reason is because works presuppose merit and merit presupposeth debt debt is flat against grace but men are called elected of grace also iustified and glorified as appeareth verse 5. Rom. 3 24. therefore election calling and the rest depend not vppon workes which destroy grace and grace destroyeth them when the cause of eternall life is disputed and debated Tim. But good workes come of grace how then are they such enemies Silas This is true grace is the mother and roote of euery good worke wee haue no power at all to thinke or will well naturally 2. Cor. 3 5. Iohn 15 5. but grace and workes cannot be ioynt causes of election and saluation In this case they fight together as put and admit the one and the other is taken away and shut out affirme the one and deny the other This Antithesis or opposition is to bee marked against all iusticiaries whose mouth is stopped and sealed vp with this one short sentence Tim. What vse is to be made of this doctrine Silas First it confuteth such as will haue grace and workes to ioyne together in the iustification and saluation of sinners which they say is partly of Gods grace partly of mens merites Wee say with the Apostle they bee altogether of grace and therefore not at all by merits Tim. But howe can such auoyde this conclusion of Paul If it be of workes then not of grace Silas The enemies of Gods grace haue sundry shifts to auoide the force of this consequence for some-times they say that the Apostle speaks only of ceremoniall works of the law as of Circumcision Sacrifices c. But this cannot be so because Pauls words be generall shutting out all workes whatsoeuer whether naturall morall or legall ceremonies Of them all he saith that if election to life eternall come of them then it commeth not of grace Also Abraham and Dauid had morall workes as well as ceremoniall yet in Chap. 4. verse 4 5 6. Paul denieth that Abraham or Dauid were iustified and saued by any workes which they had done but by faith Secondly they say that the Apostle speakes of the works of nature which say the Rhemists doe exclude grace fauour and mercy challenging of debt not of guift but not of Christian mens workes which come from the Spirite and grace of God these workes comming from grace may euidently consist with the same and be ioyned with Gods grace as causes of saluation This shift cannot bee currant not onely for that his words be generall but because Paul speakes of the election by grace by which all are saued Therefore the merite of all workes are excluded by whomsoeuer they bee done whether by circumcised Iewe or baptized beleeuing Christian or vnbeleeuing Gentile Secondly in Ephe. 1 4. good workes are saide not to be the cause of election but the end and fruite and effect thereof Lastly Ephe. 2 8 9. Paul saith expresly we are saued not of works but by grace through faith where note that grace and faith may well stand together but they doe shut out all sort of workes from being any moouing or meritorious cause of our iustification and saluation Thirdly they say that good workes are shut out from election to the first grace but not from election to the second grace that is they say that the elect are chosen of grace onely and are also freely called and illuminated of the Holye-Ghost without all workes but the seconde grace that is iustification also sanctification and glorification these do admit merite of works to ioyne with grace Vnto this shifte of theirs I answere that that Scripture which saith that election is of grace and we are called according to grace 2. Tim. 1 9. doth also say that wee are iustified by grace not by workes Rom. 3 24. that eternall life is the gift of God Rom. 6 23. also iustification and glorification bee fetched from Gods eternall loue and foreknowledge as the first and onely efficient cause as well as election and calling Rom. 8 30. Moreouer election is not onely to the first grace but to all the meanes and to heauenly glory which is the end Rom. 9 11 23. Lastly the Pharisie who ascribed righteousnes and saluation partly to grace and partly to his good workes went away vniustified Whatsoeuer therefore the Papists can alleadge to shake and weaken the credite of this texte yet it is so strong to ouerthrow the doctrine of popish merites and iustification by workes as one of themselues Andreas Proles was wont to say in his publike readings My brethren sithence holy Scripture attributeth whatsoeuer we are or haue al vnto grace whence commeth that horrible darkenesse and superstition to ascribe so much to merite of workes Truely the estate of Christianity needes very great and speedy reformation Tim. What other vse of the former doctrine Sil. Here is an admonition to all Christians that albeit they are bound to doe good workes of all sorts and to abound in them yet it is their duty to renounce the merite of them and all trust in them and to sticke whollye and onely in the grace of God through Iesus Christ for all things belonging to their saluation least if wee put neuer so little trust in any thing done by vs we be found the
Nebuchadnezar when their captiuity was sharpe and their deliuerance long deferred yet because temporal deliuerance were Tipes of eternall and depended vpon Christ it is not to be doubted but Paul hath rightly applied it to the spirituall deliuerance by the Messiah to come through Faith Wherby the elect both vnder Law and Gospel were safe and made pertakers as well of Iustification and remission of sinnes presently as of life eternall in the Heauens Which concord in this great trueth of righteousnesse by Faith betweene the Prophets and Apostles it is implied not obscurely by this Particle As and whereas Paul ascribeth vnto holy Scripture the authority to proue the question in hand whether Faith or workes do iustifie before God we may note further in what estimation wee ought to haue the written word namely to account it the perfect rule of al diuine truth acording to which we ought to examine and iudge of al controuersies in matter of Faith and Religion for it is the wont of this blessed Apostle when he will confirme any Christian Doctrine or determine any doubt or question which may arise about it still to runne vnto Scriptures for probation which shewes the Scriptures alone to be a sufficient directory and a competent Iudge of all controuersies in Religion Tim. What did we obserue in the authority it selfe Sil. The reading and the Interpretation The reading standeth thus The iust by Faith shall liue this is the better reading or thus The iust shall liue by Faith this is the worse as though we were first iust and afterward should liue by Faith Also the word His is in the Prophet The iust shall liue by his owne Faith but it is left out by Paul because it is sufficient without the pronowne to proue his purpose that The iust by Faith shall liue Tim. What is the Interpretation of these words as they were first vsed of the Prophet Habakkuk Sil. To shew the duty of iust men in dangerous times namely by Faith to waite and rest vpon God if they would liue and be preserued when other which had confidence in themselues were destroyed Tim. What is the meaning as Paul sciteth it Sil. To teach thus much that such as imbrace righteousnesse by Faith shall be saued from Sinne Hell and Sathan and liue eternally in Heauen as well as be deliuered heere in earth from temporall dangers Tim. What Doctrines were gathered heere Sil. These three chiefely First that none shall liue but the iust Secondly none iust but by Faith Thirdly euery one is iustified by his owne Faith Tim. Why shall none liue saue the iust Sil. Because God hath not promised life but to such as are iust as it is written Doe this and liue Secondly he threatneth death to sinne and to all vnrighteousnesse therefore all vniust persons are certain to perish which sheweth the necessity of seeking and getting perfect iustice by beleeuing the gospell Tim. Why is none Iust saue by Faith Silas Because all men euen the best do lacke righteousnesse of their owne therefore they must seek it elswhere in Christ by Faith Rom. 10 3 4 5. Phil. 3 7 8 9. Tim. How is it declared that none is Iustified but by his owne Faith Silas As none seeth but with his owne eye or taketh hold of a thing but with his owne hand or eateth but with his owne mouth or walketh but with his owne feete so none seeth Christ to be his Sauiour or taketh hold of his merites or feedeth on him or walketh and commeth to him any otherwise then by his own Faith which is the eye hand and mouth of the soule Tim. What other things learned we from this Text Silas That we haue many notable benefites by Faith to wit Saluation Righteousnesse and Life who of all other be most principall Secondly that to liue by faith it is to exercise Patience Hope Wisedome Loue Obedience out of a liuely Faith by which a Christian is made able to mooue himselfe to all good duties vnto which by power of Nature wee can by no meanes attaine Tim. Is there any further thing to be obserued in this Text for our instruction Silas Yea it commendeth vnto vs the difference betweene the Law and the Gospell how the righteousnesse of the one is distinguished from the other For the righteousnesse of the Law requireth workes and the fulfilling of the Commandements Leuit. 18 5. Galath 3 12. But the Gospell saith The Iust by Faith shall liue The righteousnesse of the Law is a perfect obedience the righteousnesse of the Gospell is an imputation thereof to the Elect Sinner at what time he beleeueth Rom. 4 24. The Righteousnesse of the gospell God giueth to vs but the righteousnes of the Law men do giue it to God There is good vse of this difference and is to be held constantly because it freeth the trobled Conscience from snares and perplexities when hee shall perceiue that though he lacke good Workes and be full of wicked manners yet vnto the forgiuenesse of sinnes and absolution before God it is enough only to beleeue in Christ according to the gospel Secondly it takes from man al cause of reioycing and glorying in himselfe that he may glory only in this That he knowes God to be mercifull to pardon his sinne and accept him for righteous when by his sinfull Workes and transgressions of the Lawe hee deserued death Ier. 9 23. DIAL X. Verse 18. For the Wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnes of Men which with-hold the truth in vnrighteousnes Tim. VVHat is the drift of this Text how doth it depend vpon and sort with the former Verse Silas The drift and purpose is to confirm the maine and grand proposition that sinners are Iustified and saued by the Faith of the gospell The argument is from the contrary Sinners are not Iustified by their Works therefore by Faith For in the cause of Iustification faith and workes haue the condition of contraries Rom 11 6. Now touching things which be immediately contrarie the maxime and rule is that when the one is denied the other is affirmed and what is taken from the one is giuen to the other it doth then necessarily followe that righteousnesse must be had by Faith seeing it cannot be had by workes Aud why not by workes Was it not the common and generally receiued opinion both amongst Philosophers and the Iewes themselues that Workes were the cause of righteousnesse To this secret Obiection the Apostle answereth by a reason taken from the contrary effects as thus Men cannot bee righteous by their Workes because their workes were wicked and vniust therefore punished of God which he proueth by a distribution of Gentiles vnto Chap. 2. Verse 17. and thenceforward of the Iewes till Chap. 3. verse 22. Tim. How many things are noted in this Text Silas Three First that the Gentiles had knowledge of God and good things naturally ingrafted in them signified by the word Truth
prouoke Gods patience not presuming of safety because of it but by it taking occasion of speedy turning to God least there come an after-clappe yea a most woefull reckoning in the end Tim. How else was this vengeance set forth Sil. By the cause in this word to thy selfe which signifieth that themselues brought all the mischiefe vppon their owne heads Tim. What vse of this Sil. It cleareth God from all cruelty seeing the cause of mans ruine is in himselfe as it is written O Israel thy destruction is of thy selfe Hosea 13 9. Secondly it teacheth all men to haue great care and heede to their owne hearts because all their woe springeth of themselues Aboue all things keep thy heart Pro. 4. 23. Tim. How else was this vengeance declared and set forth in our Text Sil. By the circumstance of time when it shall bee rendred namely at the great and last day Tim. What should this teach Sil. That howsoeuer euen in this life God doe often inflict vengeance vpon impenitent hardned sinners yet there is much reserued to the day of iudgement Tim. How is this day expressed Sil. By these termes first wrath which importeth the heauinesse of the vengeance comming from Gods hot indignation and fury The second terme is reuelation whereby we are admonished that the things now hid and kept close here shall be there opened and made most manifest to our selues and all others see the 16. verse of this Chapter The third tearme is Iustice to teach that in that fearefull iudgement God will proceede by right without doing the least wrong to any for how should the Iudge of the world do vniustly Gods bountie and kindnesse taketh place in blessing and forbearing but if these be abused then his Iustice sheweth it selfe in punishing Tim. What is to be learned from hence Silas That in all the course of our life and in euery particular action thereof the minde ought to looke to this Iudgement that so we may be made watchfull and learne to walke with God as thorough his mercie in Christ we may be counted worthy to escape the vengeance to come DIAL IIII. Verse 6. For God will reward euery one according to his Workes Tim. WHat is the drift of this Scripture Silas To lay forth the equity of Gods Distributiue Iustice because hee doth not take vengeance but vpon precedent cause giuen from mens euill workes It is Iustice to giue to euery one that which is his But God doth so giuing to good men good things and euill things to euill men therefore he is iust Tim. What things were considered in this Scripture Sil. Foure things First the person of the Iudge God Secondly the certainty of a iudgement He will reward Thirdly the persons to bee iudged Euery one Lastly the measure of this Iudgement According to his workes Tim. What note ye from the person of the Iudge Silas His infinite Wisedome his Power and Iustice whereby hee infinitely knoweth and hateth perfectly and is able also to punish all sinne most extreamly For he is Omnipotent and the searcher of the hearts and Reines Tim. What Vse was made heereof Silas That hauing such a Iudge we ought alwaies to liue in feare especially seeing wee are in his presence euer vnder his eye who neither can be hindered nor deceiued by any nor yet will erre in iudgement Tim. How was the certainty of a Iudgement proued Sil. First by the testimony of Scripture Mat. 25 31 2 Cor. 5 10. Rom. 14 10. Acts 17 31. Secondly by this reason that God will giue good thinges to good men and euill thinges to euill men 2 Thes. 1 6 7. which hee doth not in this world and therefore there is a Iudgement after this life Tim. What vse was made heereof Sil. First it mooueth the sinner to repentance Acts 17 30. Secondly it moueth the righteous to watchfulnesse Watch therefore Math. 24 42. Thirdly it teacheth all men Charity not to Iudge others seeing one is Iudge of al. And fourthly patience in aduersity because God will one day 〈◊〉 all matters Tim. Who are the persons to be iudged Silas Euery one of what age sexe or estate soeuer All persons and euery one without any exemption or exception must appeare and be iudged Tim. What learned we from this Silas First it must teach humility to the mighty seeing they are to be iudged as well as the mean Secondly it doth comfort abiect Christians which are patient because they shall neuer be forgotten in that day Tim. What is the rule and measure of this iudgement Sil. Mens workes by which is meant not only deeds and words but also thoughts and counsels of the heart Eccl. 12 verse last Tim. What was learned from hence Sil. What a great care is to be had of our thoughtes seeing we must be countable for them Tim. But wil it not follow of this that we may merit by our Workes Silas No verily for the Apostle prooueth heere the quite contrary because none can bring the workes of the Law perfect therefore none can looke to be iustified before God by his workes Again it is not written God will Iudge For but according to our workes Moreouer they cannot merit because they are not our owne Fourthly because they are a debt due to God the creature oweth all to the Creator but he is Debter to none Lastly there is no proportion betweene them the reward the one being finite the other infinite both in time and measure but howsoeuer good workes cannot bee an euen rule of merit with God as they be with men yet they are a manifest rule of equity For it is good reason that it go well or ill with vs as we haue done either good or euill Tim. But euill workes merit eternall death Silas True because they are our owne and bee perfect so be not our good workes for they are wrought in vs by Gods Spirit and be vnperfect Tim. But it wil destroy al care of good workes if we denie the merit of them Silas Not so but the quite contrary for where there is in any an opinion of merite there can bee no good workes done because in such persons all thinges are done of selse-loue with respect to their owne welfare and not out of loue to Gods glory and such workes as are done out of selfe-loue to merit withall cannot bee good for though the substance of the worke be good yet the manner and end of it is naught and thus are no good workes done in all Popery Tim. What then be the conditions of a good worke Silas These three First that they come from faith Rom. 14 23. Secondly that they be commanded of God in his word Deut. 12. 32. Thirdly that they be referred to Gods glory 1 Cor. 10 31. Tim. For what causes are they to be done Silas That God may be glorified Math. 5 16. our saluation assured 2 Pet. 1 10. our neighbors edified our faith testified Iames 2 14. our Charity exercised Iames
and whom he loueth Tim. How manifold is Gods election Silas Twofold also one is to an office as Iudas was elected to an Apostleship The second is to grace and glory as Peter and Paul were elected I haue not chosen you all one is a Diuell yet Iudas was chosen one of the twelue Tim. But is there any such thing as election or be there any such persons as be elect Sil. Yea there be because holy Scripture mentioneth both in this and sundry other places as Tit 1 1. Ephe. 1 4. Rom. 11 5. 2. Iohn 1. 1. Thes. 1 4. 2. Thes. 3 13. else-where mention is made of elect Angels and men Tim. Seeing there is an election tell vs what it is Silas It is an eternall decree of God purposing out of lost mankinde some persons to bee saued by faith in Christ to the praise of God and not chusing others but refusing them and appointing them to wrath Herewith agreeth Augustine saying Predestination is a purpose in God to haue mercy on some for Christ and reprobation is the purpose not to haue mercy Tim. How doe ye proue that election is eternall Silas Because it is written God loued Iacob ere hee was borne Rom. 9 11. Also Paul saith so expresly Ephe. 1 4. before the foundation of the world was laid The word predestination and fore-knowledge prooueth it for they note a precedent eternall counsel Tim. Then they erre which thinke election to bee all one with calling Silas They doe so for calling is a fruite of election and is done in time after wee are borne but election is before all time and is the cause of our calling as Chapter 8 30. Tim. Also if some onely be chosen then they are deceiued which will haue all to be chosen of God Sil. True First then should all beleeue and be saued because God changeth not Secondly because where all be chosen there is no election which is a chusing of some out of many Thirdly we haue examples of Reprobates as Caine Esau Iudas c. Tim. Is there then a decree of reprobation as well as of election Silas There is so for election is not the chusing and taking of all as appeareth by Gideon Iudges 7 7. and Deut. 7 6. but a taking of some with a forsaking of others Secondly Scripture speaketh of appointment to wrath 1. Thes. 5 9. and of an ordination to disobedience 1. Pet. 2 7. and to damnation Iude 4. Thirdly experience teacheth this because many vnbeleeuers and wicked men haue beene and be in the world which sheweth that many be reprobates refused from whence it commeth that they cannot haue faith and godlinesse Iohn 10 26. They beleeue not because they be not my Sheep yet the proper cause of all misery is sinne which stickes in mans nature euen his Originall infection Rom. 5. Paul speakes heere of the whole purpose of God as it containeth both election and reprobation as the two examples proue and verse 15. Whom he will be hardeneth This makes against Huberus who is for vniuersality of elect and Stapleton who restraineth this place to the elect Also it appeareth that some be reprobated because elect and reprobates bee opposed as contrarie in Esay 41 9. Lastly God hath made Vessels some to mercie and honour and some to wrath and dishonour Rom. 9. And finally our experience telleth and teacheth this whilest daily wee see some called and altered others abyde in their sinne Tim. The decree of Election and reprobation whether hath it respect to the lumpe of man pure or corrupt that is were men chosen and refused as they stood vpright in Adam or as they are corrupt in him In which estate of these twaine did GOD consider them when he elected some Silas As they are corrupt by Adams fall so Gods decree of election and reprobation respects them that is to declare it more distinctly God purposed to glorifye himselfe by mankinde Prou. 16 4. God made all things for himselfe Rom. 11. God did purpose to create all righteous in Adam and to suffer him to fall for causes knowne to himselfe and of men being thus falne hee purposed to saue some by Christ these be chosen and not others these be Reprobates For such as we are when God iustifieth vs such he decreed to iustifie and choose but at our iustification we are vngodly and enemies Rom. 4 4 5 8 9. therefore such he chose and decreed to iustifie Secondly Christ the remedy must needs in order of causes be purposed to be giuen to such as were falne for man in his pure estate needed not Christ therefore they were not then chosen in Christ. Augustin saith that God of the same lost man originally as a Potter made one vessell to honour and another to dishonour Tim. What is the foundation and ground of election Silas Christ Iesus into whome hee purposed to ingrast vs as members into an head whome hee purposed to saue see Ephe. 1. 4. The reason hereof is because wee are chosen with respect of Christes merites as the materiall cause or meane whereby all elect ones were to be saued Tim. What cause moued God to elect some and not others Silas The cause is in himselfe his own purpose and wil calling vs to himselfe of his meere purpose and good pleasure Ephe. 1. 5. Iohn 3. 18. Not workes past for men are chosen from euerlasting nor workes present for Iacob was loued and chosen ere hee was borne not woorkes foreseene for men were all corrupt in Adam and not by workes which in none are good by nature but euill in all contrary to Palagians not foreseen faith for it is giuen according to election whereof it is a fruite and then wee had chosen God and not hee vs yea nor Christ is not the impulsiue or moouing cause for the loue of God moued him to giue his Sonne And finally not our worthinesse or vnworthinesse for by naturall corruption wee are all alike vnworthy for Iacob and Esau were equall in this Tim. Giue vs some reasons to proue that nothing in man could moue God to chuse him Silas First then election should not remaine firme by him which calleth but depend vppon some good thing in our selues be it faith or workes that the purpose of GOD might remaine firme by merites which is directly against the text here Secondly then we should haue some good thing in vs which God giueth not Thirdly then grace should not be the high and soueraigne cause of all good if there were something in vs before it as a moouing cause Fourthly election is deriued from grace and not from ought in vs Rom. 11. 6. Fiftly all good things come after the grace of election as effects and fruites of it Ephe. 1 4. Sixtly election is referred to the will and mercy of God in this Chapter verse 16 Seauenthly God hath as much right ouer men as a Potter ouer his pots which for his will
in distresse and serue others and on the contrary c. yet from thence it will not follow that the one bee elect and the other reprobate Sil. Though this place did speake of temporall dominion and seruitude yet were it very well cited of Paul because hee meaneth to proue this that the things which befall vs in this life whether good or euill depend vpon the counsell of God meerely without any respect at all to our good or ill merits and this these wordes proue very well because the Apostle tels vs that God sayd ere the children were borne the elder should serue the younger and therfore no workes in them but Gods purpose made the one ruler ouer the other euen against the law of nature wherby the elder is to haue dignity and dominion Tim. But you doe not thinke that this place is to bee vnderstoode of temporall bondage and rule such as concernes this life onely Silas I doe not but beleeue rather that it hath a spirituall meaning and speakes of thinges concerning eternall life and damnation My reasons for this bee first because Iacob in his owne person neuer ruled ouer Esau but rather Esau ruled ouer him as appeareth plainely by the story yet this oracle did concerne the person as it is manifest by the words of his Father when he blessed him Secondly the birth-right had the promise of grace and heauenly inheritance annexed to it Thirdly Malachy shewes Chapter first the rule of Iacob to be ioyned with Gods loue being an effect of it and the seruitude of Esau to come from his hatred as a fruite of it therefore this first testimony must needes bee vnderstoode of heauenly thinges and not of earthly Tim. What instructions are wee to learne from this first testimony thus expounded Silas First it warnes all Christians very diligently to read the Scripture after Pauls example who gathered the deepe mystery of Gods predestination out of this oracle being duely pondered that it was spoken while the children were in their mothers wombe and of such as came of the same parents by the same conception at the same time and withall carefully comparing it with the other place of Malachy found that all must wholly bee committed to the decree and purpose of God and to nothing that either was or should be in the children Tim. What profit of this instruction Silas It reproues all careles and in considerate readers of the Scripture who reade and marke not and without conferring places and prayer Secondly it stirres vp all to search the Scriptures as Christ commandeth Iohn 5. 39. and the Bereans practised Acts 17. 11. Tim. What other instruction from this first Oracle Silas That examples serue well to make cleere and plaine the generall doctrines of Scripture for heere Paul as he proued the Hipothesis by the Thesis so now hee illustrateth the Thesis by the Hipothesis The reason of this instruction is first because by examples not onely the vnderstanding is taught but the senses are also affected and moued Secondly it is no small helpe vnto weake memories to haue the trueth declared by examples which are much better marked and borne away and sticke longer by vs then ought else saue similitudes Tim. What vse is to be made of this poynt Silas It affords a direction vnto Ministers how to proceede in teaching the Gospell by familiar examples added to generall precepts Secondly an admonition vnto hearers to haue ready at hand such examples by which the doctrine of the Gospell is made plaine and familiar Tim. What further instruction doe these wordes minister vnto vs Silas That not only our heauenly and euerlasting condition but euen our worldly estate here is gouerned by the decree of God so as if some be Kings Princes Magistrates c. If others bee in 〈◊〉 pouerty c. It is because God woulde so haue it for it is written God doeth what soeuer he will Psal. 115. 2. And also if the fal of a 〈◊〉 and the haire of our heade bee ordered by the prouidence of God much more greater matters And lastly it is written that God lifteth vp one and putteth down another 1 Sam. 28. Dan. 3 Tim. Vnto what vse should this knowledge serue vs Silas To teach humility and thankfulnesse to such as are in good case because they haue nothing but what they haue receiued and they doe receiue because God was purposed to giue it them Secondly it warneth such as serue others or be in any meane condition to be content with their estate seeing it was Gods appointment in whose wil all creatures must rest without murmuring and resistance Tim. Is there any more instructions from this first Oracle Silas Yea heere is a pregnant plaine place against the error of free-will because there was no power in Iacob to moue himselfe to accept grace offered or in Esau to refuse it for as much as before their birth grace was purposed to the one and not to the other Tim. What is the last instruction from hence Silas That exceeding great is the efficacy of the election of God For that must be very effectuall and mighty which altereth both the corruption of nature and the law of nature First it altereth the corruption of nature because Iacob by nature was as sinfull as Esau yet the election of grace called and reformed him while Esau stil did sticke in his naturall vncleannesse Secondly it crosseth the law of nature for by natures lawe the younger should haue serued the elder but by election God purposing it so the elder is made subiect to the yonger Tim. Now come to the second Oracle and tell vs from whence the words be taken Sil. Out of the Prophet Malachy Chap. first verse 2 3. Tim. But Malachy speaketh of temporall benefits as the land of Canaan giuen to the Israelites and of earthly afflictions as the Mount Seir being barren to be giuen the Edomites what is this touching election vnto eternall life Silas It is true he doth so but not onely of such The drift of the Prophet is to reproue the vnthankfulnesse of the Iewes towards God whom they neyther feared nor honoured yet he loued them Againe God preferred Iacob before his brother Esau for he gaue to the posterity of Iacob a good land and being for their sinnes driuen out hee promiseth to bring them backe but the barren and waste country of the Edomites he would destroy so as no man should build and restore it These be earthly thinges by which no man can know loue or hatred Suppose the Prophet spoke but of earthly thinges as a fruite-ful and barren land yet these falling to the posterity of Iacob and Esau not by their merites but according to Gods will it is sufficient for his scope For the generall drift of the Apostle is to shew that whereas Iacob was prefered vnto Esau were it but in earthly things the cause heereof was not in their workes but in Gods
the elect Tim. What doctrine ariseth from these word thus opened Silas That nothing that is in men their thoughts words deeds do not auail any thing to election or saluation in such sort as to be causes to moue God to chuse and saue some and not others this comes not by willing and running out of our merits Tim. Must wee vnderstand this dectrine of vnregenerate onely or of the faithfull also Silas Of all sorts of men both one and the other it is not the desires and deedes of any whereupon their saluation and election depends as vpon 〈◊〉 motiues or efficient causes Tim. What is it then that you iudge of the will and deedes of naturall men Silas Euery man before his new birth hath in him the power of willing euen from his birth the force and power of his will is to will freely euery thing that is euill freely to will some good things for the will cannot bee compelled it willeth freely whatsoeuer it willeth The good things which it willeth are either naturall and ciuill good things that belōg to this life as to eat rest take phisick c. or to resraine the outward 〈◊〉 of vices and to doe the outward actions of vertues yea and in diuine thinges a man hath power naturally to will that which is outwardly to bee done yet so as with this power of willing there commeth the effectuall power of God moouing all things and prolpering that which men do well Tim. Why doth the Apostle say it is not in man that willeth or runneth if it be so Sil. He doth not absolutely deny that men do wil or run or forbid vs simply either to desire or endeuour or doe any thing but he teacheth that God eternally did see nothing that was to bee naturally in man to moue him to elect him to life or that ought which a man doeth or willeth before his new birth is acceptable to God and auailable to saue himselfe Tim. But are we not to iudge otherwise of the workes and wils of 〈◊〉 persons Silas No otherwise as in this regard 〈◊〉 they should haue any stroke in their election to moue God thereunto indeede they please God through Christ because they are the fruites of his Spirite though vnperfect as also they be the way wherein the godly walke towardes heauen But as they cannot merit our saluation by the doing of them so the foresight of them did not moue God to elect vs or yet to call or iustifie or adopt and sanctifie vs and saue vs. Tim. But are not Gods children bound to will and to do good duties to beleeue and to repent Silas True they are and without them none of yeares can be saued but not to ascribe their election vnto them because many Infants are chosen who neuer coulde doe good Tim. Shew vs the reason of this doctrine Silas First all the goodnesse which is in the woorke and will of man proceedes from Gods purpose and election and therefore can be no cause of it 1. Tim. 1. Ephe. 1. 4. Secondly there is that contrariety in the matter of election and saluation betweene mercy and workes grace and merite that if in any sort it doeth depend vpon workes it doeth in no sort come from grace and mercy as the opposition in this text shewes and the plaine words of chap. 11. verse 6. Tim. What is the vse hereof Silas It confutes such as set vp free will and make the beginnings of their saluation to come from themselues which as it directly crosseth the Scriptures which teach that in our will or vnderstanding there is no goodnesse till GOD put it in so it derogateth much from the glory of Gods mercy also too much exalteth and puffeth vp flesh and bloud Secondly though this may not quench and kill our care and endeuour of well doing yet it must serue to humble vs euen for our best desires and endeuours for as much as they doe wholly spring from Gods mercy and are of no value in the cause of election and saluation Tim. What doctrine are wee to learne from the second part of this text Silas That Gods mercy is the whole and all-sufficient cause of mans election as also of all our willing and running well yea and of our heauenly inheritance Tim. If all must be committed to Gods mercy what then are we stocks and stones doe we nothing Sil. Yea 〈◊〉 the godly doc both will and worke but they are impelled thereunto by his Spirite which they receiue from his grace Gal. 4. 5. Rom. 8. 15. Phil. 1 Iohn 15 without mee ye can doe nothing God preuenteth the vnwilling to make him willing saith Augustine and followeth him being made willing least he do will in vaine Tim. Then it seemes that our working and Gods shewing mercy doe together get vs to bee saued as God calleth by the voyce of the Minister and by Parents brings children into the world and Magistrates rule through the helpe and blessing of God and he giues life by foode and light by the sunne so men are saued by his mercies and their owne endeuours Silas Indeede some haue so taken these wordes of willing and running as if they alone by themselues were not sufficient without Gods mercy and so they part the matter of our saluation betweene God and man mercy and workes so as that wee doe were nothing in comparison of that which Gods mercy performeth yet were of some force but it may as well be saide that mercy is not sufficient without our willing and running Secondly mercy is here so set by the Apostle against our will and courses as that the setting vp one of these is the putting downe of the other 3. It is the mercy of God that doth enable men to will and to doe well giuing them faith and repentance and perseuerance in these graces so as mercy is all in all it begins and finisheth our saluation What I am I am by the grace of God Tim. Why would God haue all that belongs to our saluation referred to his mercy Silas First that all might be free as from grace of God not merit of men and he might haue glory of all Secondly that such as would reioyce might reioyce not in themselues but reioyce onely herein that they know God to be mercifull praysing him for putting into them good willes and power to doe good workes and finally for crowning his owne gifts and all of his mercy Phil. 2 13. Tim. What is the vse heereof Silas It admonisheth all Gods children to thinke of themselues and all that they can doe most basely most highly of the rich mercies of God in Christ louing them praysing them and studying to imitate them also to depend vpon his mercy for the beginning proceeding and end of their saluation and to abhorre all conceit of iniustice in God in respect of his eternall election sithence all being lost in Adam hee might according to iustice haue left
reason is because in the Church of GOD there are euer some to whome they are effectually perfourmed howesoeuer the most neglect and refuse them yet there is a remnant which receiue them still and are saued by them Tim. What profit is to be made of this poynt Silas That the great number of vnbeleeuers and wicked men should neuer weaken our account and credit of the promises of the Gospell which being vniuersally reiected yet still take place in the elect to whome they are peculiarly made Tim. Tell vs what is meant by the election of grace Silas The guift of predestination or the grace whereby men are elected or predestinated or by an Hebraisme a gracious and free election The meaning is that such as are kept free from the pollution of Idolatry and other sins they may not thanke themselues as if they were worthy of it for their workes sake but are beholding to the good pleasure of God who hath separated them from others according to his gracious purpose Note that election is not here put and taken actiuely whereby wee chuse grace but passiuely whereby men were chosen of God for hee speaketh of such as were foreknown of God verse second of Gods election of men and not of mens election of God Tim. What is the doctrine from hence Silas That election vnto eternall life proceedeth from the free fauour and grace of God This is the same with that which is written Rom. 9 11 15 Eph. 1 4 5. Ro 15 19. Tim. What profit is to be made of this poynt Silas First it confuteth the Pelagians who affirme that men chuse Gods mercies not that his free mercies chuseth them whereas this text plainly speaketh not of mans electing God but of Gods electing men out of his grace not out of their owne merites Also it ouerthrowes the conceite of Origen and Chrysostome which vpon this place imagine some men which beleeue in Christ to be saued by grace and others which besides faith haue good workes to be saued by the election of grace deuiding things which are conioyned to wit election and grace faith and works as if there could be a iustifying faith without works Secondly it abateth the pride of all flesh to teach that election commeth not from themselues but is wholly of grace Lastly it 〈◊〉 vs vp to great loue and thankefulnesse towards God to praise him for his free loue Tim. What other doctrines will flow from these words Silas That if election be of grace then our iustification sanctification and glorification all be from grace too as it is written 2. Tim. 1 9. Rom. 3 24 28. The reason hereof is 〈◊〉 est causa causae est causa causati quicquid est causa antecedentis est causa consequentis Tim. But be grace and works at such vartance as that these blessings and things cannot proceed from both Silas Yes verily they are as contrary as can be when the cause of election and saluation is to be searched out there is no coniunction of grace and workes no more then of light and darkenesse as the text speaketh If it be of faith then not of works The reason hereof is because merite of works being once put and granted grace is destroyed as it is heere written then were grace no grace Tim. What is the cause of this consequence that therefore grace is destroyed if works be admitted as a partner in the cause of election and saluation Sil. The reason is because grace giueth eternall life and whatsoeuer belongs to it as a thing not due but merite of workes craues them all as a debt therefore if election calling iustification c. should not bee wholly from grace but in part also from workes then grace should not remaine free and therefore shoulde not bee grace see Rom. 4 4 〈◊〉 Gal. 3 18. Tim. What profite of this point Silas It refuteth such as in the mystery of election iustification c. doe mingle grace and merite of workes together ascribing some-what to grace some-what to workes foreseene in matter of election past or present in matter of iustification whereas these thinges by God himselfe are pronounced asystata which haue no agreement at all together Secondly we are taught that it is impossible that the Church of God should faile upon earth because it doth springe out of the election and grace of God which cannot at any time vtterly faile Thirdly it conuicteth them of error which heere vnderstand by grace infused grace the habite of iustice powred into mans heart by the Spirite whereas the Apostle speaketh heere of grace as it is in God subiectiue as in a subiect and doth oppose it as a thing contrary to the works of righteousnesse which be in men as to a contrary and tels vs what he meanes by grace to wit the election of God Lastly this must prouoke all beleeuers to ioyfull thankefulnesse seeing God when he could not saue them by works which they had not did by his franke grace chuse and saue them which deserues at our hands al possible praise both in word and deed in life and death Such as bee often mindefull of such a free mercy to glorifie God for it it is a good signe that they be vnder this grace and are euen the chosen children of God DIAL V. Verses 6 7. And if it be of grace it is no more of workes or else were grace no more grace but if it be of works it is no more grace or else were works no more works What then Israel hath not obtained that he sought but the election hath obtained it and the rest haue beene hardened Tim. VVHat doth this text containe Silas These two thinges hauing set downe grace to be the efficient cause of election and of effectuall calling now he excludeth workes or denieth them to be any cause thereof Secondly he concludeth the first part of this Chapter touching the casting away of the Iewes in the seauenth verse That all which were freely elect amongst them were certainely saued none perished but the reprobates and that through their owne default because they were hardened in their sinnes and namely in their disobediēce of the Gospel of Christ which they obstinately and rebelliously refused beeing graciouslie and first tendred to them Tim. What signifies Grace Silas Grace signifies Gods free fauour or his euerlasting gracious loue and mercy and workes doe signifie merite of workes or meritorious workes for these bee contrary to grace and not woorkes simply considered as duties Tim. By what argument doeth Paul shut out workes from being any cause of election or vocation or how proueth hee that these come not from merit of workes Silas The argument is taken from the opposition or repugnancy of flat contraries such as in no wise can stand and consist together being immediate contraries The argument may thus bee framed If election and calling bee of meritorious works then it is not of grace but they both come of grace therefore not of
obedience chap 12. v. 1. God ordainer of powers and is obeyed or resisted in them and how many waies ch 13. v. 2 3. God of peace of patience and consolation why so called ch 15. v. 5. God sent his Sonne out of loue to mankinde and why ch 8. v 32. God the onely auenger and why ch 12. v 19. God with him no vnrighteousnesse or cruelty either in execution of decrees or in the decrees themselues Ch 9. v 14 19 20. chap 11 v 35 36. God no respecter of persons ch 2. v 11. Howe persons may bee respected Gods will supreame cause of all his counsel and works ch 9. v 11 15. Gods will not to bee registred how it is to be vnderstood ch 2. v 19. Gods glory in manifestation of his mercy iustice the vtmost 〈◊〉 of all his counsels ch 9. v 22 23. Gods wrath and Iustice how fearfull a thing ch 3 5. and ch 5. v 6. and 8. Gospell of God why so called ch 1. v 2. and 15. verse 16. Gospell what it signifyes preached by the Prophets the authority excellencie antiquity and efficacy of it ch 1. v. 2. Gospell wherein it differs from the Law ch 1. verse 17. Gospel not to be ashamed of ch 1. v 16. Gospell how the power of God ch 1. v 16. Gospell how called a form or mould ch 5 v 17. Gospell what a blessing to enioy it ch 3. v 2. Gospell good holie iust ch 7. v 12. Gospel to be delighted in ch 7. v 22. Gospel how to bee esteemed and receiued Chap 1. v 2 3. Gospel preached both is obiect and instrument of Faith Gospel how the Iewes enemies to it Ch 11. v 28. Gospel why at first confirmed with myracles Chap 15 v. 19. Gospel a sacrificing sword ch 15. v 16. Gospel bow cause of death being a word of life Gospel word of faith and why Ch 10 v. 8. Gospel brings Spirit of Adoption Ch 8. v 14. Good why the Law so entitled Ch 7 v. 12. Good earnestly to bee sollowed Ch 12. v. 9. Good purposed when it cannot be effected Ch 15 verse 22. Good which we would we cannot alwayes do Chap 7. verse 15 16. Good is wrought out of al things toward the elect ch 8 v 28. Good doers may looke for praise and neede feare no punishment Chap 13. verse 3 4. Good by the wise GOD drawne out of euil Ch 8 v. 28. Ch 11 v 11. Good by sinne conuerted to euill Ch 11. v 9. 7. Grace what it signifies how manifold the spring of all good giftes Chap 1 ver 7. Grace howe holinesse so called Chap 6. v 23. Grace how Apostleship so tearmed Ch 1 verse 5. Ch 15 15. Grace extolled by Faith suppressed by the Law Ch 4 16. Grace in cause of Iustification contrary to works Ch 11 verse 6. Grace more abounds wher sinne abounds how to bee vnderstood ch 5. v 20. What it is to bee vnder Grace ch 6. v. 15. Grace of Christ how preuailes aboue Adams sin ch 5. v 16 17 c. That Grace may abounde we may not sin Ch 6. v. 1. Grace of God how necessary for all beleeuers Cha 16 v. 20 and 24. Griefe what it is cha 10 verse 2. We must grieue mourn with such as mourne how Ch. 12. v. 15. Griefe in Paule great for the abiection of the Iewes Chap 9. verse 23. and Ch. 10 1 2. H. Heart what it signifies ch 10 v. 9 10. From the heart what it is ch 6 17. From the heart prayers must come if they be accepted ch 10 15. Heart-hardnesse what it is how manifo'd how procured how to be cured how dangerous fearfull when it is whollye and for euer Markes to know it by the causes of it ch 2. v. 5. Chap 11 v. 7. Hast an effect of vnbelief and cause of shame ch 9. v last Head of the Church not Peter or Pope but Christ. Ch. 12. v. 4. Hearing how Faith by it Ch. 10 14. Heauens howe vnder vanity how to bee glorified New heauens what Ch. 8. v 21 22. Heathen their calling to Christ prophefied of ch 15. v. 9 10. 11. Heathens how a wild Oliue ch 11. v. 17. Of their grafting in and how partakers of the fatnesse of the Oliue Heathens how beholden to Gods bountifulnes chap. 11 v. 18 19 20 21. Holy how Scriptures bee so why the law is so entitled ch 1. v 1 2. Christians sacrifice how holy ch 12. v. 1. Holinesse way to heauen ch 6 v. 23. Holy how the branches so because root is so ch 11 16. How our children beso ib. Hope what it is how manifold how Christian hope differs from 〈◊〉 see ch 5. v. 5 6. and c. 8. v. 24 25. Hope how it makes not ashamed Hope how saued by it Hope the office of it Hope how the fruite of experience and ioyned euer with patience ch 8. v. 24. Hope is of good things to come only of eternal glo ry chiefly See ch 8 24. Hope a temedy of afflictions ch 12 v 12. I. Iesus what it meanes ch 1 1. 3. Ignorance of God how great a sinne why to bee auoided ch 2. v. 12. Ignorance how it excuses Ignorance polluteth zeale Ignorance ioyned with pride and rebellion against God ch 10 v. 2. 3. Ignorance how dangerous in a guide and teacher Ch. 2 v. 19 20. Image of God vnlawfull how Image and Idol all one ch 1. v. 23. 25. Iustice imputed inherent Iustification how differs from sanctification Causes and effects of it Ch. 〈◊〉 v. 14. Iustified how wee are by Christs resurrection ch 4. verse last Iustification the partes of it how it is the grounde of peace ch 5. v. 1. K. King how Christ is so ch 1. v. 3. Kingdome of Christ spirituall Kingdome of God what be the conditions and parts of it ch 14. v. 17. Kissing the Booke in an Oath ch 9. v. 1. Kisses how vsed in the primitiue Church ch 16 v. 16. Knowledge of the worde how excellent and necessary ch 13. v. 12. Knowledge part of faith ch 14. v. 14. Knowledge of sinne speculatiue and experimental both by the Law ch 7. v. 7. Knowledge of the Lawe what it worketh ch 3. v. 20. and 4. v. 15. L. Law how many significations ch 3. 19. Law how manifold of nature of Moses Ceremonial iudiciall morall how abrogate Chap. 2. v. 14. and Ch 10 4. Law how spirituall and what to be learned by it ch 7 v. 14. Law how called iust ch 7 v 12. Law impossible to be kept and why ch 8. v. 3. Law how ordained to life and occasion of sinne and death Chap. 7. verse 10 11. Law of members and of minde what they be ch 7. v. 23. Lawe how to be delighted in and why ch 7. v. 22. Law cannot iustify vs and why ch 8. v. 3. Law the righteousnesse of it neither easie possible cer taine or comfortable chap. 10. v. 4 5 c. Law how the inheritance is not by it ch
of Augustine that by Adams fall all supernaturall things such as enabled to please God and concerned eternal life are quite lost whereas mans naturall guiftes are but onely wounded and impairied not wholy extinct somuch abiding as is sufficient to free him from excuse not to bring him to eternall life that must bee done by the Grace which Christ hath brought in the Reuelation of the Gospell as before Verse 15. 16. 17. Tim. Who gaue them this knowledge Sil. God himselfe who is the Authour of true knowledge as it is written God shewed it them this witnesseth to vs that beside naturall light of minde God did concurre withall continually helping nature and the weaknes of natural discourse giuing strength to natural faculties and powers much maymed by originall corruption that they might doe their office the better in collecting and concluding effects by consideration of causes Hence it came that amongst the Heathens there were such worthy men as Plato Aristotle Socrates Seneca Pliny Plautus Plotinus Paracelsus besides other moe which haue diued so deepe into the secrets of nature and haue written so many true thinges very learnedly both of Celestiall creatures and humainc duties euen because God was present by efficacie to stirre vp those instructions and principles which himselfe had first engrauen in Mans nature If any bee desirous to know what the meanes are by which God shewed and manifested in them what might bee knowne of him it was neither inquisition and search of the written word nor illumination of the spirit nor humaine instruction nor Angelicall Reuelation nor miraculous operations or diuine visions for these were the priuiledges of his Church people but the meanes were meere naturall as principles ingrafted discourse of reason assisted with a diuine concurrence obseruation of the Creatures by which being visible well marked and duely considred their minds were erected as by a ladder to think vpon the nature and properties of God which were insensible and inuisible For God being an essence separated from matter and not subiect to senses must be perceiued of men by some outward signes of wordes as to the Iewes of Creatures as to the Gentiles who by the beholding and experience of things created haue their knowledge of the Creator more and more polished and encreased The Doctrine and lesson which from all this wee are to learne it is that whatsoeuer knowledge of God or duties the Gentiles got they were beholding to God for it who though he vsed certain Organs and Instruments both within man and without him to engender this knowledge yet this honour still remaines to God that hee bee the Authour and giuer of it and hence is entitled a God of Knowledge which serueth to reprooue such of wicked vnthankfulnesse las forgetting God doe ascribe their great knowledge in diuine naturall and humaine things vnto their owne industry or to the second causes which were vsed for this is to rob God of his glory Withall it must admonish vs that fithence God delights in meanes and workes by them albeit hee is not tyed to them that therefore howsoeuer it is our sinne to set them in Gods roome by trusting in them or referring all praise to them yet it is our duty not to neglect them when wee haue them at hand least wee be found to tempt God Nowe I pray you passe forward vnto the 20. verse which seemeth as I conceiue it to be joyned to the 19. by a Preoccuption For it might be obiected that God being inuisible is vnsensible also and therefore could not be knowne because nothing commeth to the vnderstanding but by the senses to which the Apostle replyeth first by concession that indeed God is not to bee seene and perceiued by sense and then by a secret correction that notwithstanding beside that inward manifestation of himselfe by naturall instinct or imprinted light hee hath outwardly by the things created reuealed himselfe and what may be knowne of him Tim. You say aright for now hee carrieth vs forward to another new externall kind and way of knowing God touching whome tell me what things did the Gentiles know by this exterior way Silas His eternall Power and God-head that is his Eternity Power Deity vnder which be meant his properties which they learned of the great Booke of the Creatures out of which they might learne many things First that they had a maker Secondly that this maker being before the things made is Eternall without beginning or ending also of a spirituall Essence Thirdly that hee must needs be Almighty which made all things out of nothing and sustained such a masse of Creatures Fourthly the order variety and distinction of his Creatures declare his maruelous wisedome Lastly this sheweth his great goodnes that he made them all for our good benefit And finally that he was a most excellent worke-man a rewarder of good and euill Tim. Whether ought this knowledge to lead the Gentiles and whereunto should it haue mooued them Silas To praise God and to loue him to depend vpon him and to seeke to please him as also to serue him with willingnes Tim. What euent had this knowledge in the Gentiles Sil. It made them excuselesse that is it tooke from them excuse of ignorance which they could not plead for themselues That this must bee the exposition of these words so as they are without excuse appeareth not onely by the testimony of sundry learned men as of Peter Martir auouching that God reuealed himselfe to Heathens not to this end on Gods part to take away excuse but the same hapned thorough their owne default that they had no other vse of their knowledge So faith Pareus this came eorum culpa so Gualter Gentium vitie by their own fault so Chrysostome by a consequent and euent vppon abuse of their knowledge not as a proper directly intended end but also by strength of reason for the end properly principally and by it selfe why God by those two Bookes of Nature and Creatures did manifest himselfe so farre as hee did to men was his owne Glorie and mans Happines subordinate thereunto that men acknowledging and glorifying him whome they knew might be blessed as Ver 21. doth not obscurely insinuate In that it sell out otherwise this was accidentally through Sinne blotting out and defacing Gods Image the remainders whereof being withalperuerted are weaker then to leade men to their ends strong to remoue excuse of ignorance Tim. But they might alleadge want of strength to do that they knew Sil. They could not do so because they thought vertue was in their owne power Secondly they had power giuen them in their creation which they lost by their own falt Thirdly they did not so much to the glorifying of god as they were able to do euen in their corrupt estate for the which God might iustly condemne them Tim. What may this teach vs Sil. First that God loues to cleare his Iustice from murmuring and complaints Secondly that if Christians
vncleannesse with beasts Sodomitry which is an vncleannesse betweene them of one sexe Tim. Why is it called Sodomitry Silas Because the Sodomites are the first we reade to haue committed this sinne also they were outragious in the committing of it Gen. 19 4. 5 6 7 c. Tim. When be sayde they receyued such recompence as was meet what was this to say Silas That God did punish dolaters to shew his iustice and he did it with a fit punishment to shewe his wisedome This place plainly proueth that in sin there is something which God worketh and not suffereth only Sinne hath three things in it First a motion or action on which as it is such is of God in whom we all moue and liue and haue our being Secondly the naughtines of the action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is from our selues Satan not from God as a Waggoner when he strikes a lame horse is cause of his moouing but not of his halting which commeth from imperfection in the beast The third thing is Anti-iustice the recompence or retribution for former offences this is from God as Author for it is iust with God to render to men after their workes good to them which do good and euill to such as do euill here we haue the end wherefore God deliuereth to vacleane and vile lusts that by order of Iustice he may repay sinners their due Tim. If there be a diuine Iustice then it must needes bee ill with wicked men and wel with good Silas True it must be so for so Iustice requires which giueth to euery man his due but because this doth not alwaies appear to be so this proues that there is a iudgment to come 2 Thes. 1 4 5 6. Tim. What learne we by this Silas That it behooueth all men to feare sinne especially not to lye in any sinne because there is a most wise and iust God to reckon with vs. Tim. What are wee taught by the fitnesse and meetenesse of this punishment Silas That there is infinite wisedome in God to allot paine and iudgement answerable and like to their sin This should serue to encrease the feare of offending God who knoweth how to fit sinners their payment correspondent to their fault and to proportion the punishment to the sinne drowning Pharaoh in Water who caused the Israelitish Children to be drowned and striking that hand of Ieroboam where with he would haue stricken the Lords Prophet And worthily giuing vp these Idolatrous Heathens to dishonor their own selues with most base lusts and deeds because they had dishonoured God by giuing his Godhead and worship to most base ignominious creatures DIAL XVI Verses 28 29. For as they regarded not to acknowledge God euen so God deliuered them vp to a Reprobate minde to do these thinges which are not conuenient being full of all vnrighteousnes fornication wickednesse couetousnesse maliciousnesse Tim. VVHat is the drift of this Text Silas Generally to conuict their guiltinesse and to shew what need they had of the grace of Christ but especially to lay foorth the equity of Gods iudgement against Idolaters The equity of God is this that as they did not iudge it right to render vnto God his knowne worst ip so God in his Iustice tooke all Iudgement from them that they should not know what was conuenient and good for themselues nor equall and rightfull toward their neighbor as henceforth he sheweth at large Tim. What is meant heereby That they did not acknovvledge God Sil. Two things First that they had not God before their eyes Secondly that they thought God had nothing to do with their matters for they neglected God and ran into his displeasure being led to do euill by forgetting God to bee witnesse and iudge of all men Moreouer that they neglected God yea and derided the true knowledge of God preferring their owne inuentions and so their sin was not of simple ignorance but of wilfull blindnesse Tim. What lesson was giuen vs heere Sil. That it is a good meanes to preserue vs in well doing if we consider that Gods eye is euer vpon vs to note and obserue vs and our doings and that it is a grieuous fault to scorne the true knowledge of God Tim. What is heere meant by a Reprobate minde Sil. Not persons reiected and reprobate of God for diuers of these were elect ones but such a minde as is destiture of iudgement and voide of common reason taking euill for good and good for euill also passiuely a minde reproued and disallowed both of God and all good men Tim. Doe ye not thinke some elect to be sometimes of a Reprobate mind Sil. Yes surely before their calling as Paul Manasses and the Theese vpon the Crosse and they spoken of 1 Cor 6 11. also diuers Reprobates were neuer giuen vp to a Reprobate mind but contrariwise some of them haue had a Ciuill mind guiding their actions according to reason together with great shew of godlinesse for a time as Iehu 1 Kings 10 29. and Demas 2 Tim. 4 10. and Iudas Math. 26. Tim. What should this teach vs Sil. Charity to hope well of all Secondly patience to beare with all men in the spirit of lenity so long as there is any cause of hope Thirdly wisedome to discerne of mens mindes by their workes and actions Tim. What difference do ye put betweene a Reprobate mind a Ciuill mind and a Religious mind Sil. The Reprobate mind doth neither feare God nor reuerence man and regardeth neither right nor wrong The Ciuill mind regardeth man but doth not reuerence God The Religious mind both feareth God and reuerenceth man dooing good and auoyding euill of Conscience toward the commandements of God Tim. What learned we from the particuler rehearsall of those sinnes and transgressions where-vnto they were giuen vp by the reuenging hand of Gods iustice flinging them as it were from an high Rocke into a deepe downefall and pit of vices Silas Three things First how corrupt and miserable mans nature is without Christ being a very sinke and Sea rather of most vgly loathsome sinnes and vices Secondly we learne how many enemies we haue to fight against euen so many as there be corrupt lustes Thirdly how much we are beholding to Christ for pardon of sinne and grace of new birth whereby so foule and inumerable vices are couered and cured Fourthly we may learne to detest all appearance of Idolatry which God doth so seuerely punish by giuing vp to such filthy sinnes as so many Tormentors Tim. What was noted heereby that they are saide to be full of all vnrighteousnesse the first effect and fruit of their reprobate mind Sil. That corruption is spread into and ouer the whole nature of all men before their conuersion Secondly that our life is thereby stuffed and ouer-laden or fraught with vices of all sorts which arise and spring out of that Fountaine of naturall corruption Tim. What is meant by vnrighteousnesse Sil. Not a peculiar
thought well of them not regarding what GOD iudged of them which was chiefly and asore all to be thought on Tim. How fitly doth this Text agree with the former Also in what sence is Gods iudgement affirmed to bee according to truth And how do we know thus much Silas This verse was a proof of that which was written in the first verse for there he saide that men which condemned themselues are without excuse but are so guilty as they cannot escape the reason heereof is now rendred because the iudgement of God is according to truth and therefore though men would blinde themselues putting out their owne eyes yet that cannot be done and were it done it cannot help for God will finde them out By iudgement is meant both Gods gouernment of things and persons in this world namely his iudiciary power in inflicting paine and also the action of the last and great day when God will giue recompence to euerie man as his workes be This Iudgement is saide to be according to truth not so much for that he iudgeth not after outward shews and appearances but searcheth the hearts 1. Sam. 16 7. as because it is a righteous vnpartial iudgement looking not to persons as corrupt men do in their iudgement but to the quality of the offence This we are saide to know both because it is certaine and the certainty heereof euidently appeareth to al men generally and obscurely by light of nature imprinted in all mens minds whereof before Chap. 1. verse 19 20. and this is meant heere and more specially and clearly by the witnesse of the word often auouching God to be righteous in his iudgement and holy in his waies Psal. 99. and 76. and 145. Paul abhorring with detestation the least thought of any iniustice in God Rom. 3 5. and chap. 9 14. Tim. What dooth the Apostle teach heere touching the Iudgement of God Sil. Two things First that his iudgement is true equall and iust Secondly that it is certain and vnauoidable Tim. What learned we from the former Sil. That God doth iudge otherwise then men doe iudge now heerein is the difference that men do iudge according to outward appearance for men do iudge according to that they do heare see because they know not the heart and cannot tell with what minde euerie thing is done for this is the cause that men are so soone and much deceiued as it may appeare first in that men take some to be good which bee otherwise as in Isaac who thought well of Esauê and Paul who thought well of Demas the eleuen Apostles who had a good conceite of Iuda Also men are deceiued in iudging some men euill which be good example heereof we haue in Dauid towards Mephibosheth Sedekiah towards Ieremie Therefore in these cases men are to iudge well of all men so long as they haue no cause to the contrary especially so long as they see good in them which may giue hope Secondly so to seeke the good opinion of men as we do not rest in it Thirdly if any of vs be deceyued in others to remember we are no gods Tim. Now tell vs how God doth iudge Sil. God iudgeth all persons and things truly as they are because hee most perfectly seeth and knoweth all things euen the verie secrets of mans heart Tim. What should this worke in vs Silas These things First that with great care we approue our liues vnto God in all vprightnesse And secondly that gouernors labour to be like vnto God endeuouring what lyeth in them to iudge truly of persons and things Thirdly that we reuerence all Gods iudgements though they seeme straunge to vs. For the godlesse men yea thorow weaknes of iudgment or strength of temptation the godly too do thinke and are readie to speake hardly of Gods gouernment either as if there were no diuine prouidence or as if it were not equall paines and afflictions being the portion of good men most commonly euill men well rewarded with good things as if they were good men This stumbled euen Iob Ieremy Dauid but all our carnall thoughtes must heere strike saile and giue place to this Oracle of God that his iudgements now and heereafter will be found iust and iustly executed Which trueth as it ought to stop our mouths and to awake our security that we perish not by hope of impunity so it affoords vndoubted comfort against confusions and apparant oppression 2. Thes. 2 7. Tim. Why is the iudgement of God vnauoydable Sil. First because of his omnipotency whereby he can draw all men besore him Secondly because of his decree whereby it is established Lastly wee cannot auoyde the iudgement of our owne conscience much lesse GODS iudgement Tim. What vse was made of this trueth Sil. It should mooue all men to amend themselues seeing all men must come to account Secondly it should work in Rulers a great care of their actions seeing they also can not escape the iudgement of God DIALOGVE III. Verse 4 5. Or dispisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance but thou after thy hardnes heart that cannot repent heapest vp and treasurest vnto thy selfe wrath against the day of wrath and of the declaration of the iust iudgement of God Tim. FIrst speake something to the method and disposition of the Text how doth it agree with the former and of what parts doth it consist Sil. The blessed Apostle doth now bend himselfe against the vaine excuses and pretexts by which those selfe condemners doe deceiue themselues The first is the hope of impunity by the lenity of God giuing good things out of his bounty or kindnesse bearing with the abuse of his benefits out of his patience and forbearing a great while to punish out of his long sufferance therefore say sinners he will neuet punish Hereuppon as wanton Children or dissolute Scholers which espy the gentlenes of their gouernors or as Birds which marke the lcar-crow not to moue or hurt waxe bold and fearelesse So these sinners imagine of God that hee will euer spare because hee presently striketh not they want only contemne him and his kindnesse The parts of the Text be two the one concerneth the generall goodnesse of God toward euill men set downe in three words The second is a reprehensicn of the abuse of his goodnes which that it might pierce deeper and moue more is set downe by an interogation and an Apostophe Doest thou Tim. What is the drift of this Text Sil. To checke such as being euill yet thought themselues righteous and in Gods fauour because they were not punished of God but prospeted vnto these men the Apostle saith that their prosperity and fredome froÌ„ punishment was a token of Gods bounty patience and long sufferance but not of their vertue and goodnes Tim. What is meant here by bountifulnesse Sil. The kindnes whereby God is inclined to do
2 17. the needie comforted Phile. 3. the mouth of the wicked stopped 1 Pet. 2 12. the weake strengthned the strong confirmed and more reioyced DIALOGVE V. Verse 7. That is those that by patience in well doing seeke eternall life to them he will render glorie honour and immortality Tim. THere is some difference in reading this text shew what it is whereupon it ariseth and which reading you do follow Sil. There be indeede differing readings of this text for some read it thus To such as by continuance in wel-doing seeke eternall life God shall render glory and honour and immortality Others thus to them which by patience in wel-doing seeke glory honour immortality Hee will render eternall life and indeede thus the wordes stand in the Originall if ye vnderstand the worde Render out of the sixt verse to supply the sense But others read thus To them which by patience seek eternal life God Will render the glorie of good workes honour immortality The cause of this difference is two-fold First because some do ioyne the word Render which is supplyed vnto glory c. Others vnto eternall life Secondly some do couple good workes with Patience or continuance others pull it thence put it after glory whereas they are seuered one from the other in verse 10. and so ought to be heere Howsoeuer for substance of matter it much mattereth not what reading wee choose because the drift and intent of them all is one to teach vs who they bee to whome the rewarde of euerlasting life shall bee rendered namely to such as by patience continue in goodnesse yet I do followe the first reading as carrying a plaine sense agreeable to the scope of Paul though with some transposition of the words and hauing diuers good interpreters as guides vnto me of this my choise The words do containe two markes of such as shall inherit eternall glorie and honour One is that they patiently perseuer in doing good the second is that they seeke eternall life this is the butte and end of their desires not worldly things as riches honour pleasure but that life which lasteth for euer and euer euen so long as God himselfe who is this life dooth last and endure of these two markes let vs deale with the latter though it be not first named in the Text. Tim. What do yee meane by eternall life and what is it to seeke it Silas By life is meant the happinesse of the Saints in heauen and it is called eternall because there shall bee no end of it also to seeke it is to feele a want of it and with great care to desire it and labour to obtaine it Seek it for Place in the assembly of the Saints for Time while it may bee found for Manner heartily and earnestly Tim. What Lesson may be gathered from hence Sil. That this is the marke of a godly man to desire and study aboue all things how to bee saued in the day of iudgement This indeede is the desire of the wicked euery one hath a desire to be saued but in diuers things their desires do differ from the desires of the godly First the desire of the godly is constant so is not the desire of the wicked who desire it by fits Secondly the godly desires saluation that God may be glorified in his mercies which comes of grace the wicked seek their owne welfare because they would be happy which comes of nature Thirdly the wicked so desire saluation as they do not minde the way thither which is wel-doing or a iust and godly life the godly in his desires is lead as well to the way and meanes as to the end and scope Tim. Then there is a necessity to do good workes or to line well seeing this is the way which conducteth to happinesse Sil. True there is so because God commaundeth them and appointed them as the course wherein his children must runne towards heauen but these good workes cannot bee done without many difficulties and perils and therefore wee haue neede of patience and perseuerance which is the second marke of him that shall be heire of heauen Tim. What call ye patience Sil. It is the grace of God whereby we are strengthened to endure troubles for wel-doing vnto the end Tim. Is it requisite that they that seeke eternal life continue to the end in wel-doing Silas It is so and for many iust reasons as first that God is constant in his loue towardes vs therefore our loue and seruice to him ought to bee constant Second is Christs example who kept on his course in wel-dooing through many afflictions Heb. 12 2. Thirdly eternal life is promised only to such as continue to the end Math. 10 22. Fourthly eternall death is threatned vnto such as faint and giue ouer before they haue run to the end Fiftly the wicked are constant in il-doing Sixtly many godly persons haue abid with patience in wel-doing whose steps we must tread in Heb. 6 12. to these may be added Gods commandement Tim. Which are the especiall things that discourage men in wel-doing Silas First losse of goods Secondly danger of life Thirdly reuilings and slanders raised by Satan wicked men Lastly the great labour and paines that belongeth to wel-doing Tim. How shall Christians arme themselues against these binderances Silas By considering these few and such like things First that it is better to loose the worlde then to loose our soules Math. 16. 26. Secondly that such as will loose their liues for Christs sake shall saue it Thirdly that it is a blessed thing to be reuiled for righteousnesse sake Lastly that the paines about godlinesse will bee recompenced by the fruit which followes and there is more labour a great deale in committing sinne then in doing good works Tim. What is the fruit and reward of godlines or of a godly life Sil. Glory honour immortality Tim. What do we learne from these words Sil. That the godly how infamous soeuer they bee in the world yet they are glorious with God and honourable in his sight for they shall be placed on his right hand and set vpon thrones Secondly that their glory is immortall and neuer withering Thirdly that their estate is full of manifolde glory which the Apostle would teach by the heaping of sundry words here as if there were not words enough to expresse their happinesse seeing therefore the end of well doing will be such we ought with patience to abide and continue in well doing Tim. But how shall glory be rendered vnto Infants according to their works which they haue not being vnable to do thē or howe can they which repent at the last houre haue their reward according to patience and continuance in well doing seeing they do not perseuer Sil. For Infants which be glorified they are saued by the free election of GOD by grace of the couenant and also by Christ into whome they are ingrafted by faith which would be fruitfull in good works
Sathan trueth or vnrighteousnesse Tim. Which of these Lords is it best to be seruant vnto Sil. Vnto Christ and his truth because this seruice bringeth liberty wealth pleasure safety dignity and honour Prou. 3. 14. 15. 16. 17. 18. Tim. How may we know whether wee serue trueth or lust Sil. First we are seruants vnto that which we are obedient vnto Secondly our seruice is knowne by our loue and care what wee like best and take most care and paines to please that is our lord Tim. But are Gods children wholy freed from vnrighteousnesse Sil. No surely but they are not seruants to it it still abideth in them but it reigneth not ouer them it hath force and might to drawe them aside from the trueth of reason and of faith but without dominion ouer them Tim. Which lord do the wicked serue Sil. Vnrighteousnesse and lust by which seruice they gaine shame bitter griefe horrour of conscience daunger of this life and far more in the life to come Tim. What remaineth for them in the life to come Sil. Tribluation anguish wrath and indignation Tim. What did we learne out of these words Sil. That euill men after they are dead must suffer for sinne Secondly that the paines which they must suffer are extream Thirdly that their paines shal be both very great and sundry or of diuers sorts as the change of the wordes doeth imply Lastly this should serue to keepe men from sinning against God also to stirre vp men after they haue sinned vnto serious repentance Tim. How many things consider we in this Text Silas Three things First what is meant by persons and respecting of persons Secondly in what things it may appeare that God doth not respect persons Thirdly how farre forth we are to respect persons without sinning Tim. What is meant by persons Sil. The outward qualities as riches pouerty birth country friends some of these qualities are of our own election as to be a Captaine a Souldior a Magistrate a Minister Some put vpon vs by God as Country birth riches and pouerty The meaning then of these wordes is this that God is not moued with any of these qualities to loue or to hate to refuse or to receiue any to fauour no nor yet with any guifts either naturall as wit memory vnderstanding or gotten by labour as Learning Arts experience Tim. But was is not a respecting of persons when all men being alike in Adam he chose some to saluation and refused others Sil. It was not for these reasons First persons in this phrase of Scripture doth not signifie men and woemen Secondly Gods decree was before eyther there were men or woemen that is before they had any being Thirdly there must needs be a reiecting of some where some be elected Fourthly that which moued him to make this difference was not any condition or qualities in the parties but his good pleasure Fifthly the elect are not saued but by the merits of Christ the others are not condemned but by the desert of their sinnes adde hereunto that God is not tyed vnto any law and therefore cannot wrong any or offend against equity Tim. In what things may it appeare that God respecteth no persons Sil. In these two things First in bestowing his spirituall guifts and graces which he giueth to poore and meane ones as well as to great and rich ones as his effectuall calling faith repentance Secondly in inflicting his iudgements for sinne which he punisheth in great and rich ones as well as in poore and meane ones Tim. What vse are we to make heereof Sil. That we ought to be like vnto God heerein not to respect persons but to iudge according to the cause Tim. In how many things are not we to respect persons Silas In foure things First the Minister in deliuering Doctrine Math. 22 Thou teachest truely and respectest no mans person Secondly the Magistrate in administring iustice Deut. 16 19. Thirdly all Christians in their censure and iudgement of actions good and euill Fourthly in hauing the precious faith without respect of persons Iames 2 1. Tim. But there is some case wherein it is good to respect persons Sil. True as in giuing reuerence to euery man according to his estate and guifts examples heereof we haue in Abraham towards the Hittites in Ioseph towards Pharao in Salomon towards his mother the reason whereof is the authority and guists of our betters to whom ciuill reuerence is due DIALOGVE VIII Verse 12. For as many as haue finned without the Law shall perish without the Law and as many as haue sinned in the Law shall bee iudged by the Law Tim. VVHat is the purpose of the blessed Apostle in this present Text and how proceedeth hee Sil. The same as before to proue the iudgement of God in punishing sinners to be iust and himselfe to be no accepter of persons because howsoeuer the Iewes and Gentiles be vne quall in knowledge yet he will indifferently punish both both being sinners And heere Paul draweth neere to the particular obiections of Iewes and Gentiles preuenting them in that they would plead and lay in against this equity of Gods distributiue Iustice which the Iewes thought it should not take hold on them beecause God had graced and adorned them with the benefit and priuiledge of the Law by hauing whereof they looked not to be condemned but iustified the Gentiles seeing they wanted the Law deemed it hard to bee condemned whereunto he saith in this verse that it shall no whit helpe the Iewes that they had the Law northe Gentiles that they lacked it for notwithstanding this difference both were worthy to perish seeing both had in them sinne the proper cause of damnation This is the drift and sum of this verse and thus Paul proceedeth Tim. But why saith be of the Gentiles that they are without a Law as hauing no Law Silas This is spoken in comparison the Gentiles had not the Law so plainely deliuered in writing as the Iewes had yet were they not without a Law which he proueth afterward by two manner of wayes in the verses 14 15. the one externall doing some good things the other internall the testimony of Conscience Tim. How can they be said to sinne seeing sinne it the transgression of the Law which they were without Sil. They did sinne by breaking such a Law as was giuen them though they wanted Moyses Law Also they were finners against the Law of Creation which when Adam did breake he wrapt himselfe and all his posterity euen Infants in damnation Tim. What meaneth he when hee saith they shal perish Silas That their ignorance of Moyses Law should not excuse them from guilt and punishment of sin because they shall bee iudged by that Lawe of Nature against which they sinned Tim. What instructions are to be receiued from hence Sil. Two First that God giueth not the knoledge of his will to all alike For the Iewes had more knowledge and the Gentiles had lesse Secondly that
shall no flesh be iustified in his sight for by the Law commeth the knowledge of sin Tim. WHat is the drift of this Text Silas Hauing hitherto at large proued all to be sinners he will proue that Iustification and absolution from sinne commeth not by the workes of the Lawe which now he proueth by this reason the Law sheweth vs our sinne and conuinceth vs as guilty of sinne therefore it doth not absolue and quit vs from sin The reason is taken from the Law of contraries which cannot at once in one respect be affirmed of one thing Tim. What doth he meane by the workes of the Law Silas Not simply the workes of the Law as they are commanded of God but as they are performed of vs vnperfectly and with many slips For the Law simply considered without relation to vs could iustifie vs. Tim. What doth he meane by Law Silas Hee meaneth the Lawe both of nature and of Moyses and by workes hee meaneth not ceremoniall workes onely but the morall That the moral is chiefly meant may appeare vnto vs by these reasons First because he had cited testimonies which speake of morall vices Secondly this effect to know sinne is chiefely by the morall Law Thirdly moral workes are greatest cause of glorying Fourthly because all kinde of working is set against beleeuing as contraries and repugnant the one to the other in the cause of forgiuenesse of sinnes and saluation of sinners Tim. What meaneth he by No flesh Sil. No man but the Apostle saith rather no flesh then no man especially to note what men are without Christ to wit a lumpe of flesh and corruption full of weaknesse sinfull infirmity being vnapt of our selues to bring forth any thing which is good Tim. What doth Iustifie import signifie Silas To pardon sinne to absolue and acquit sinners and to approoue one for righteous and not either to declare iust so works iustifie or to make actually iust This were perfection of inhaaerent Iustice which none hath Tim. What was learned from this Sil. That the Apostle speaketh not against the doing of workes but against the trust in them and putting merit of righteousnesse in them we ought to labour in the doing of good workes but wee cannot claime forgiuenesse of sinnes and eternall life by the worthinesse of them Tim. What is that he saith In his sight Silas This phrase is vsed heere not to note hypocrisie but the imperfection of the best workes for hee teacheth that the most perfect workes of the best men come farre short of beeing able to abide the rigour of Gods Iustice because the best workes of Gods Saintes haue both wants and staines in them and cannot therefore endure the seuere and strict iudgement of God in whose fight it is Christ alone that makes beleeuers holy and vnblameable Col. 1 22. Tim. What should this worke in vs Sil. Humility and lowly conceite of our owne best doings which God might worthily cast out and the doers of them if with a iust eie he did behold them Tim. What is meant hereby that the knowledge of sinne is said to come by the Law Sil. That the law serueth both to shew vs what is sinne and doth also argue or reproue vs of sinne and for this end is this alleadged euen to make it plaine that righteousnesse and pardon of sinne doe not come from the law For as a felon or Traytor conuicted by some statute lawe of a capitall crime it were solly and madnesse for such an one to looke to be acquitted by that law which did shew and condemne his crime to death In like manner it is spirituall phrensie to looke for absolution and life from the law of Moyses seeing it is giuen to conuict vs as guilty of death through sinne Yet such mad furious fooles our Papists be as they presume to finde righteousnesse and life where nothing but sinne and death can be found therefore doth the law reueale sinne and terrifie the Conscience and shew death and condemnation to be due vnto transgressors which is contrary to iustifying DIAL XI Verse 21. But now is the righteousnesse of God made manifest without the law hauing witnesse of the law and the Prophets Tim. VVHat is the drift of this Text Sil. To teach how Gods elect doe attaine vnto true and perfect righteousnesse before God to wit not by their workes but euen by the faith of Iesus Christ for seeing there is no other way to haue righteousnesse but either by workes or faith and by workes it cannot be had therefore by faith Tim. How many things are heere to be considered Sil. Foure First the circumstance of time Now. Secondly what is the 〈◊〉 of God Thirdly how this is manifest and how manifest without the law Fourthly what witnesse it hath from the Prophets Tim. What is meant by Now this particle of time Sil. That is at this present time wherein Paul and the other Apostles of Iesus Christ did preach the word Tim. What did we learne from this circumstance Sil. That God hath his appointed time for all his works Eccles. 3 1. which should teach patience and waiting vpon God Secōdly that the time of the gospel hath a more cleer reuelation of Gods good will to the elect then that of the law which should breed thankfulnes for so great a mercy Tim. What is heere called the righteousnesse of God Sil. Not that whereby himselfe is righteous for that is his owne essence and is not communicated to vs but that righteousnesse which is after called the righteousnesse of Christ and the righteousnesse of faith euen that righteousnesse which is by faith in Christ who is made perfect iustice to all which doe beleeue in him Tim. Why is this called the righteousnesse of God of Christ and of Faith Sil. It is called the righteousnes of God both from the cause and the effect in asmuch as it is not of vs and our workes in part or in whole nor from any man but it is the guift of God Secondly it is that onely which God in his strict iustice approueth and for which we are accepted with him also it is called the righteousnesse of Christ and of Faith because Christ in his man-hood wrought it by his obedience to death and our faith is that instrument wherby we attaine to it and receiue it that it may be our owne for our full Iustification before God vnto life eternall Tim. How did the Apostles make this manifest to the world Sil. After this sort First they preached repentance setting before mens eyes their sinnes and their iust and fearefull condemnation thereby Secondly they gathered together out of the Scripture the properties of that Christ which should heale these euils Thirdly they applied the same properties to Iesus of Nazareth Fourthly they beseech and exhort all men to beleeue in him as their onely Sauiour See Acts 2 22. and 10 36. and 13 26. Tim. What followeth in such as belieue such
because he is so man as he is God also Thirdly because he is appointed to bee the person that should reconcile mankind Iohn 6 26. Tim. Why is it added By his blood Sil. This may bee ioyned either with faith to shew whereunto it leaneth namely to Christ crucified or ynto atonement because the propitiatory was sprinkled with blood by the High-priest when he entred into the holy place to teach that without blood is no remission of sin but whereas Paul doth onely mention his bloud thereby he would signifie the whole entire passion of Christ by a 〈◊〉 Bloud a part being put for the whole Sacrifice of Christ which was the consummation of his obedience Tim. What doth this put vs in minde of Silas First of the fiercenesse of Gods wrath and his wonderfull Iustice against sinne in that he could not be satisfied but by the bloud of his onely sonne Secondly of Christs aboundant loue to vs and what loue we owe to him againe Thirdly it giueth much comfort vnto great sinners being afflicted in soule and humbled that such an vnvaluable price was laide downe for their sins Lastly it sheweth that the fauor of God is of very great worth more then all the world seeing it could not bee purchased but by a price greater then the world Tim. But what means haue we to apply the bloud of Christ to vs Silas Onely by faith by the power whereof wee vnderstand and beleeue that blood to be shed for vs vnto our full attonement with God And note that there be two meanes or Instruments of our redemption First without vs on Christ his part which is his death or bloodshed Secondly within vs on our part Faith DIAL XV. Verse 25 26. To declare the righteousnesse of God by the forgiuenesse of the sinnes that are Dassed through the patience of God Tim. VVHat is the drift of this Text Silas To expresse the cause or end for which God doth iustifie elect sinners which is the manifestation of his righteousnesse patience to the glory of his name Tim. What is heere meant by righteousnesse Sil. The truth and fidelity of God in sending his son according to his promise to worke the work of our redemption Secondly the Iustice of God in inflicting the whole punishment of sinne vpon the person of his Sonne Thirdly the mercy of God in smiting his Sonne that he might spare vs. We may vnderstand it of that which before was called the righteousnesse of Faith which God hath manifested to be the true iustice wherby men are iust before him Silas What learne we from this Tim. Seeing that God in reconciling the world vnto him by his Sonne did secke his owne glorie that is the marke which we our selues are to ayme at in seeking our saluation not seeking so much to be saued which may come of selfe-loue as that in our saluation God may haue his glory Tim. May not this bee vnderstoode of the righteousnesse which Christ wrought in his Man-hoode Sil. True it may be called the righteousnesse of God because the person was God which wrought it that is the onely righteousnesse which God doth allow and by which wee are acceptable For when this righteousnesse of Christ is giuen vs euen in our Iustification both sins past present and to come are forgiuen vs. Tim. Why doth he say then by forgiuenesse of sinnes passed Silas Some do vnderstand it of sinnes done vnder the old Testament but it is of others otherwise interpreted offinnes already committed because forgiuenesse is properly of sinnes past which men haue formerly done But the former interpretation seemeth to bee the best because of that which followes at this time present So then the meaning is this that as well the sins done before Christes comming in the flesh as those done since his first comming are forgiuen Gods Children which beleeue Tim. What was the vse of this Sil. To teach vs that the merit of Christs death looketh backwards and not onely forwards to them beleeuers that liued in the world before his passion aswell as to them that liued after his death and so he is the Lambe slaine from the beginning of the world For from the fall of Adam no forgiuenesse of sinnes to any but thorough Christ beleeued on Tim. Why is this added Through the patience of God Sil. Because he would shew that God doth bear with those sinners whom he will forgiue Tim. What is the patience of God Silas It is that propertie whereby hee suffereth them long exercising it towards the Reprobate in taking frō them all excuse and towards the godly in giuing them space of repentance Tim. What may we learne from hence Silas First to vse patience towards such as do offend vs that we may be like vnto God Secondly not to 〈◊〉 though God doth verie often for beare offenders because they may be such as God meaneth to forgiue and eternally saue to his owne praise DIAL XVI Verse 26 27. To shew at this time his righteousnes that he might be iust a Iustifier of him which is of the Earth of Iosus Where is then the reioycing It is excluded By what Lawe Of workes Nay but by the Law of Faith Tim. VVHat is the drift of this Text Silas To set foorth now fully the finall cause or true end for which God sheweth mercy to sinners for the pardoning of their sinnes which was to declare his righteousnesse Tim. What is meant by this time Silas That time when the Apostles liued and preached the Gospell and so forwardes to the end of the world neither the sinnes of former times nor of times present or future are forgiuen any other way then by faith in Iesus Christ. Tim. What learne ye by this Silas That there is but one way for forgiuenesse of sinnes to all men which liued before and since Christ euen by faith in him Therefore the Religion not of Papists but of Protestants is the ancient true religion Tim. That he might be iust what is that to say Sil. That is to say that hee might bee manifest and known vnto vs to be iust as he is in himselfe God doth shew himselfe to be iust vnto vs-ward two wayes First by punishing our sinnes seuerely in the person of his Sonne Secondly in pardoning them mercifully vnto vs which beleeue for his promise sake For as God is iust in himselfe so this Iustice is communicated to vs thorough faith in Christ. Tim. How is God called a Iustifier Silas Because he it was which gaue his Sonne as also which offered him and who doth impute him with his obedience for righteousnesse vnto the beleeuers which be of the faith of Iesus that is to say whosoeuer hec is that by faith embraceth Iesus Tim. Why is faith required in them who are to bee iustified by Christ Sil. That men may be shut out from any matter of reioycing in themselues For if righteousnesse came by our workes wholly or in part then wee shoulde haue
matter of reioycing because then wee were acceptable to God for some thing which is in our selues and done by our selues whereas faith carieth vs out of our selues vnto Christ for righteousnesse Tim. But yes good workes are done by Gods grace therefore glory belon geth to them and wee may reioyce therein as fruits of his grace Sil. Yet it is we which doe these workes by our vnderstanding and willes renued but some will say haply it is also wee which beleeue Howbeit our faith it is no more but the hand to receiue Christ and his righteousnes to bee thereby accounted righteous in Gods sight Tim. Yet some reioycing is left in that Christs righteousnes is not our's vnlesse we take it by faith Sil. No more then a poore Leper for that hee hath reached out a leprous haÌ„d to take a kings gift bestowed vpon him to enrich himselfe thereby for notwithstanding his reaching out his hand yet hee shoulde remaine poore if no guift were giuen and that shewes that not the taking but the thing giuen euen Christ is our iustice which yet must be taken hold off that it may be ours But all the vertue of faith whereby it iustifieth is not in it selfe but commeth from the obiect Christ who is laide holde on which tendeth much to humble all flesh before God that wee glory in none but Christ. DIAL XVII Verses 28. 29. Therefore we conclude that a man is iustified by faith without the workes of the law God is he the God of the Iewes onely and not of the Gentiles also yea euen of the Gentiles also Tim. VVHat is the summe and drift of this text Sil. It is a conclusion of the former dispute touching iustification by faith and hath three new reasons to proue the same First iustification is by faith because by that way God is most glorified Secondly if we were iustified by works of the law it might be thought that God were God of the Iewes only but the Gentiles which beleeued and had not the lawe of Moses haue God for their God therefore it is by faith Lastly iustification by faith doth much ratifie and greatly confirme the law therefore it is by faith that wee are iustified Tim. Whence is the first reason fetched Sil. From the word therefore which hath reference to that which was said before as if he should say seeing God declareth his righteousnes by our iustification by faith and thereby al matter of reioycing and glorying is taken from vs that it may be in God aloneê in these regards wee conclude inferre and gather that righteousnes is by faith Tim. What meaneth this word conclude Sil. It importeth the certaine and infallible trueth of that which is here inferred because the word signifieth the casting vppe of many summes into one as of two tens 〈◊〉 together is made twenty so certaine is this truth as there is no doubt to be made of it Tim. Wherefore serueth this Sil. First to stay the conscience vpon this truth of righteousnes by faith being so firme Secondly to teach that in matters of religion things ought to be proued by firme demoÌ„stration or vngain sayable arguments which may euidently proue the thing in question and strongly euict the conscience Tim. What meaneth he by man Sil. Euen euery Christian of what sexe age or country whatsoeuer Tim. What meaneth he to say that Iustification is by fayth without workes Sil. That is to say the man that beleeueth is thereby absolued from his sinnes without any respect of fulfilling the law by workes or without all merite by workes from whence is inferred that faith onely iustifieth Tim. Will not this open a gap to licenciousnes and neglect of good workes Sil. No surely because they are necessary to saluation as a way that leadeth thither though not to Iustification which goeth before workes as a cause of them Tim. Faith it selfe is a worke of the spirit therefore if we be iustified by faith we are iustified by a worke Sil. It doth not iustifie vs as a woorke for so it is vnperfect and needeth pardon but as it goeth out of vs and laieth hold on Christ in whome is all perfection or it iustifieth as a woork ordained of GOD to bee the organicall meanes to receiue Christ. Tim. What learne wee from hence that God is the God of the Gentiles Sil. That there were some Gentiles which were ioyned to Gods people and had their sinnes forgiuen them euen before the generall calling of the Gentiles after the comming of Christ. Examples hereof we haue in Iob and also his frends and Iethro Cornelius the Syrophenitian woman for examples Tim. What is it to haue God to be our God Sil. To make a league with vs to bestow all manner of happines vpon vs for Christ so we beleeue Tim. What are the particular benefits which they haue who haue God for their God Sil. First vnion with Christ. Secondly adoption to be the sonnes of God Thirdly imputation of 〈◊〉 with forgiuenesse of all sinnes Fourthly the spirit of sanctification together with peace of conscience ioy in the spirit hope of glory accesse vnto Gods fauour Fiftly all Creatures are our seruants 〈◊〉 the very Angels Heb. 1. 14. Sixtly all Creatures are at league with vs. Hose 2. 18. Seauenthly afflictions yea sins turne to our good through Gods great loue Eightly his blessings are as pledges of his fauour Ninthly the Scriptures are written for vs and belong onely and wholy to vs which are in league with God through Christ. Tim. What was gathered hereof Sil. That it is a wonderfull mercy to bee one of Gods people blessed are they whose God is Iehouah Psal. 144. there is more matter of thanksgiuing ioy in this then in hauing a world of riohes in being the sonnes of Kings and Princes DIAL XVIII Verse 30 31. For it is one God which shall iustifie Circumcision of faith and vncircumcision through Faith 31. Do we make the Law c. Tim. WHat is the meaning of this verse Silas By circumcision is meant the Iew and by vncircumcision the Gentile A Metonimie of the adioynt for the subiect Tim. What then is it to iustifie Circumcision of Faith Silas First a Iew is not iustified because he is such a one that is one circumcised according to the Law but because he beleeueth in Christ. Tim. What vnderstand ye by iustifying vncircumcision by Faith Silas That a Gentile is not cast off because he is such that is vncircumcised but hauing faith to beleeue in Christ God iustifieth him also Tim. What followes of this Silas That Iew and Gentile which beleeue haue one God a common God and Sauiour to them both For God is God and Sauiour to euerie one whom hee Iustifyeth Tim. How doth the Apostle from hence conclude his mayne argument of Iustification by faith without workes Tim. Namely thus that seeing the Iew which had the Law of Moses had God his God to iustifie him not for the works of the Law which
because there is mercy with God to giue a free and ful pardon to them who seek for it Lastly that Gods children may commit sinnes of all sorts and kindes except onely one sin from which they are preserued DIAL IIII. Verses 9 10. Came 〈◊〉 blessednes then vppon the Circumcision onely or vppon the vncircumcision also for wee say that fayth was imputed to Abraham for righteousnes howe was it then imputed when he was in the Circumcision or when hee was in the vncircumcision also not in the Circumcision but in the vncircumcision The parts of this Text be two 1. a question 2. an answere Tim. VVHat is the drift of this text at what mark doth it ayme Silas To apply to Abraham the text in the Psalme and to proue by circumstance of time that not by works but by faith Abrahā was iustified before God for there Dauid mentions not works yet seeing hee was circumcised it might bee thought that thereby came forgiuenesse Tim. How doth he proue it by circumstance of tyme that circumcision did not iustifie Abraham and so not Dauid or any other man Sil. Thus Abraham was reckned righteous at the time when hee was not circumcised therefore his righteousnesse came not by the workes of the law for that which was not could not bring righteousnesse to Abraham but circumcision was not when Abraham was iustified God did not iustifie him by it Tim. How doeth it appeare that Abraham was pronounced Iust before he had Circumcision Sil. By the history of Genesis comparing the 15. chapter with the 17. from whence I doe gather that Abraham was circumcised 14. yeares after he was pronouaced 〈◊〉 by faith hereof the Apostle doeth collect two things first that circumcision was no cause of Abrahams iustification because this was first and circumcisiō came long after a cause must go before his effect Secondly that no works iustified Abraham because all the controuersie about iustification grew first about circumcision which the Iewes ioyned with Christ also because the Iewes counted circumcision a noble worke and a worthy worship of GOD from whence we may inferre that if Abraham were not iustified by circumcision much lesse by any other worke therefore the imputed iustice of faith belongs to Abrahams Children which are not circumcised so that they beleeue as Abraham did Tim. What were we taught from hence Sil. That all euen the least things in Scripture the very circumstances of time are of great vse Secondly that the Scriptures must bee read with very great study and diligence Thirdly that Sacraments by the worke done and action of the Minister conferre or worke nothing toward the forgiuenesse of sinne for Abraham had his sinnes forgiuen him and was accepted for righteous being yet vncircumcised but he had the Sacrament of circumcision as a signe and seale of the pard on of his sinnes and of righteousnes which before he had obtained through his faith for this order is well to be marked First God set forth to Abraham his promises Secondly then followed faith Thirdly after that in order of causes but not of time iustification Fourthly vnto this was added circumcision to confirm his faith and to restifie his obedience to God it is Popish errour to tie grace vnto Sacraments DIAL V. Verse 11. After hee receiued the signe of Circumcision as the seale of the righteousnesse of the faith which hee had when hee was vncircumcised Tim. VVHat is the drift of this text Sil. To answere a secret obiection which was this If Abraham were iustified before his circumcision wherefore then did he take circumcision vnto which the Apostle answereth that he receiued circumcision to confirme his faith in that righteousnes which before was giuen him when hee began to beleeue or rather heere is an answere to a double obiection First is that righteousnesse belongeth to the vncircumcised onely sithence Abraham had iustification in the time of vncircumcision bestowed on him Not so saith Paul for he was circumcised but to what purpose might one say hauing already faith and righteousnes That is true saith our Apostle but his faith needed confirmation therefore he took from the hand of God circumcision which is not onely a signifying or distinguishing signe but a strēgthening seale more to assure him of Gods promises in Christ. For interpretation of the words note that signe of circumcision is put for circumcision which is a signe as Math. 24. signe of the son of man for the sonne of man whose appearing shall be a signe of a present iudgement not a cōmon but a sacred signe thence by the latines tearmed sacramēta to receiue signifies to take it in his flesh by the apointment and ordinance of God now if Abrahā receiued it this argueth that God gaue it for receiuing giuing are relatiues so circūcision was a signe both on Gods part giuing and on Abrahams parte receiuing it it signed and assured the grace and promise of the one the faithfull imbracing of the other The signe that is for a signe or to this end to bee a signe and seale that is as a diuine pledge or seale to ratifie vnto Abraham the righteousnes of faith which he receiued being yet vncircumcised Seale a speech borrowed from Kings and Princes which adde their seale broad or priuate signet to ratifie and confirme the leagues edicts graunts charters for better assurance of such as be confederates or subiects to warrant couenants and guifts So did God that heauenly King against the shaking and weakenesse of Abrahams faith touching the promised seede and blessednes by him which is here called righteousnes and before was termed forgiuenesse of sinnes and not imputing sinnes which is blessednesse inchoate or begun leading to perfect happines in heauen The summe of the text is that though Gods promise of blessednesse to beleeuing Abraham by Christ his seede were certaine and vndoubted for God is trueth it selfe yet for more authority and the better to fence and stablish Abrahams faith against doubtings and feares there was added a seale of circumcision Obserue that albeit it be one vse of a seale to shut vp and hide for a time things which be secret and must not yet bee manifested as Math. 27 66. Reuel 5 1. and 10 14. Yet in this text Paul hath respect to the other vse of a seale which is for ratification as it is vsed 1 Cor. 9 2. 2 Tim. 2 9. Reue. 7 2 4. 2 Cor. 1 22. Sithenco God had in his word expressed and mentioned his couenant with Abraham therefore he could not take circumcision to hide or couer the righteousnesse of faith but rather to helpe and comfort his faith in temptation and trials wherewith God meant to prooue his faith as hee did to the vttermost namely at the offering of Isaac Tim. What thing was chiefly taught out of this text Sil. The true nature and the principall vse of all Sacraments old and new which generally serue to be signes giuen
might misse of glory then it should make ashamed contrary to the saying of the Apostle Secondly great and many sins cannot make hope vaine because all sinnes are forgiuen to the godly which beeleeue and repent 1 Iohn 1. 9. Thirdly the godly are taught of Christ to pray for forgiuenesse of sins and the confirming of their wils to the end Math. 6 12. And that which they aske according to the will of God is granted them Finally though mens wils in their nature bee changeable yet the hope of glory is founded vpon the vnchangeable will and counsel of God Tim. What vse and profit is to be made of this doctrine Sil. First it controlleth the opinion of the Papists which ground hope at least in part vppon merit of good workes from whence will follow continuall vn certainty and doubt of saluation for that they neuer are sure when their merits are sufficient Also their corrupt opinion wil proue vnsound by these reasons First because all hope and confidence is accursed which doth not rest vpō God Iere. 17. 10. and our good woorkes are not God therefore no hope is to be put in them Secondly such as are newly conuerted vnto Christ from some wicked life and grieuous sins they haue hope then but they 〈◊〉 no merit of woorkes going before therefore their hope cannot rest vpon their merits which be not but as for those who haue good workes and liue well they haue more cause to hope well because good workes are a good signe of good hope and some prop they are to helpe hope but they may not be hoped in or taken as a cause why we must hope If any say that patience is a good worke and Paul faith hope springeth of patience therefore hope springeth out of works I answere hope commeth of patience but not as from a cause of it no more then afflictions bee cause of patience Furthermore from hence wee are admonished that such as alwaies doubt of their Saluation can haue no Christian hope therefore they must striue against doubting Lastly there is great vse for them which feele themselues indued with Christian hope for whatsoeuer their afflictions or enemies or sinnes bee yet they cannot bee confounded but at last must be happy for we are saued by hope Rom. 8. Tim. Now come to the second part of this text and tell vs how many wayes is the loue of God taken in Scripture Sil. Two wayes either passiue for that loue wherewith God is loued of vs 1 Iohn 4 12. or actiuely for the loue wherewith God doeth loue vs in his Sonne this is meant here Tim. How may it appeare that it is put here for that loue wherewith God loueth and embraceth vs Sil. First by the reason vsed in the next verse for Christ dyed for vs which proueth Gods loue to vs. Secondly by the 8. verse following where it is written God commendeth his loue to vs. Thirdly wee haue not our hope certaine and vnshaken because we loue God but because God who deceiueth not loueth vs. Tim. In what meaning is Gods loue said to bee shed abroad in our harts Sil. It is thus much that the sence and feeling of his loue is shed and powred into the hearts of his children Tim. Did not God loue the elect from euerlasting before they were borne Silas It is true howbeit that was onely in purpose and decree and so it was secretly knowne to himselfe But Paul speaketh of the manifestation of this loue vnto the elect after they are borne a new for when the elect are regenerate then God dooth expresse his loue vnto them and they do by faith lay hold of the loue of God beleeuing that they are loued of God and haue their harts affected with a ioyous feeling of it For as the box of costly and precious ointment which the woman poured vpon Christs head Mathew 26 7. gaue no fauour while it was shut up in the box but being shed powred out did yeelde a most sweete sent and sauour vnto all which were in the roome euen so the loue of God is pent and shut vp as it were in Gods decree before regeneration and faith so as it is not felt of the elect but at their new birth when they haue faith to beleeue the promise of saluatiō by Christ thē this loue is as an ointment powred out and doth exceedingly and plentifully refresh the hearts of the elect with the sence and feeling of it Tim. What then is the doctrino we learne heere Silas That the most louing God is content not onely to loue his children but withall doth assure them of his loue so as they certainly know that they are loued and are cheared in their hearts by the perswasion of his loue For as it is nothing to a blinde man to know that the Sunne is a glorious bright creature when himselfe cannot see it or to a poore man to know where much treasure is whiles himselfe cannot come at it so it is nothing to heare and know that there is much loue hid in God except our selues feele it and become partakers of it Examples we haue of the Apostles many other beleeuers Acts 5 41. Rom 8 38 39. who haue had the sence of Gods loue in their hearts and haue reioyced therein euen in their extreame afflictions in the flames of fire and depth of Dungeons horrible and darksome Tim. Haue the faithfull a feeling of Gods loue alwaies in one tenor and like measure Silas Neither of both but by sinnes and temptations it is often interrupted as the light of the Sunne is darkned and lessened by mistes and clowdes yet this loue of God shall alwayes endure in them because God altereth not Tim. Whence commeth the feeling of Gods loue Silas It is the especial worke of Gods spirite of Adoption Rom. 8 16. and it commeth by the free gift of God who giueth it to all the members of his son Rom. 8 9. Ephes. 1 13. Tim. What doth the sence of Gods loue giuen them by the spirit worke in the faithfull Silas First a feruent and vnfaigned loue of God 2. Cor. 5 14. 1 Iohn 4 19. We loue him because hee loued vs first Secondly an hearty loue of our neighbor for Gods sake 1 Iohn 4 21. Thirdly ioy in the holy Ghost 1 Pet 1 8. Lastly great encrease of hope in a more full assurance of inioying the glorie looked for inasmuch as God who loues vs and holds vs deare vnto him cannot change nor deceiue vs. Silas I pray you tell vs heere is it the nature of hope to bee certaine and to giue this assurance ye speake of Silas Of hope generally taken it is the property only to looke and expect for a thing which wee haue not Rom. 8 24 25. but the certainty and assurance of hope growes from the nature of the things hoped for which if they be certaine and haue sure and certaine causes the hope is certain and assured otherwise it is not for hope
therefore let none with Caine say my sinne is greater c. but rather with Paul 1 Tim. 1 15. Tim. But will not this Doctrine giue some liberty to sinne Sil. Nay it is a restraint rather and bridle from sinne for Gods children are made the more carefull not to offend him by how much the more they feele his mercies to be great towards them Therefore if any abuse this Doctrine to licenciousnesse it is a maruailous bad signe and a fearefull token that they are growne desperate Tim. What are we to learne by the beginning of the 21 verse As sinne hath raigned to death Silas First that sinne rules as a king in al vnbeleeuers Secondly while sinne beareth rule whatsoeuer men do tendeth to destruction Thirdly all Gods elect are first vnder the raigne of sinne and death First Prisoners wounded dead ere they be healed deliuered and restored to life Tim. When are we to iudge of sinne that it raignes as a King Silas When the lusts and motions of our sinnefull nature are willingly obeyed and followed Tim. What are we to learne by this where it is saide That grace might raigne Sil. That as there is a kingdome of sinne so also there is a Kingdome of Grace vnder which two Kingdomes the elect must passe For they are translated from the raigne of sinne to the raigne of Grace as the people of Israell were drawne out of AEgypt into Canaan and seeing euerie one must belong to one of these kingdomes therefore our care must bee to examine vnto which we are subiect Tim. What do ye cal the raigne and kingdome of Grace Silas When our conscience beeing assured that our sinnes are accompted Christs and his righteousnesse accompted ours we begin to leaue and withstand our sins and to liue vnto God thinking on those thinges which please him with care and study to do them Tim. What is meant heere by righteousnesse Sil. Christes obedience imputed to vs to iustifie vs before God Tim. What is meant heere by life Silas That blessed estate wherein we are set by means of this righteousnesse whereunto it is annexed as a fruite Tim. Why is eternall added vnto life Silas To shewe that the blessednesse of iust men shall continue for euer in Heauen as long as God endureth Tim. Why doth he mention Iesus Christ Silas To teach vs that it is by him alone that we obtaine Grace righteousnesse and life Tim. Wherefore is there no mention of Faith Silas In the matter of Iustification Christ is neuer mentioned without respect to Faith which apprehendeth him CHAP. VI. Of Sanctification DIAL I. Verse 1 2. What shal we say then Shall we continue in sin that Grace may abound God forbid How shal wee that are dcad to sinne liue yet therein Timotheus WHat doth the Apostle entreate of in this sixt Chapter Silas Of Sanctification whereby they which are Iustified and haue their sinnes forgiuen them thorough Faith in Iesus Christ are enabled to walke in a new life and to doe good workes so as they cannot licentiously liue in sin though through infirmity they do sinne Tim. What may we learne from this order of the Apostle in teaching Sanctification after Iustification Sil. Two things First that the Doctrine of free Iustification by faith dooth not destroy good works but produce them rather 2. the doctrine of good works or Sanctification must follow the Doctrine of Iustification as an effect the cause and fruit the roote Tim. What be the differences betweene Iustification and Sanctification Sil. Iustification is an action of God imputing to vs the perfect righteousnesse of Christ when wee beleeue in him Sanctification is a worke of the Spirit framing in the hearts of the elect a new quality of holinesse Secondly Iustification remoues from vs the guilt curse of sinne Sanctification remoues and takes away the rule and power of sinne Thirdly Iustification is as the cause and roote Sanctification is as the fruite effect thogh both done to vs at one time Fourthly Iustification is perfect heere Sanctification is vnperfect and encreaseth daily till at length by degrees it bee perfected in Heauen Tim. What be the parts of this Chapter Silas Two the first entreateth of the Doctrine of Sanctification prouing that such as bee sanctified cannot serue sinne vnto the 12. verse The second hath the dutie of sanctified persons who are exhorted to flye the seruice of sinne and to liue holily seruing righteousnesse vnto the end of the Chapter Tim. How doth the Apostle enter vppon the Doctrine of Sanctification Sil. By a Prolepsis wherein he preuenteth a certaine Obiection against his former Doctrine Tim. Where is this Obiection contained Sil. In the first verse in these words Shal we remaine in sin that Grace may abound Tim. What is it to remaine in sinne Sil. To fulfill the lusts of sin with a purpose to continue in the obedience of sinfull lustes which is a thing that cannot stand with grace howsoeuer grace and sin may stand together Tim. Tel vs now the obiection made against Pauls Doctrine what it was or what is the effect of it Silas This that he had taught men to liue and abide in sin that grace might abound Tim. How did they raise this Obiection and from whence did they gather it Silas From Pauls words when he saide Where sinne abounds there grace more abounds Tim. How did they collect reason from hence Silas Thus it is a good thing that Grace should abound therefore to liue securely and purposely to sin it is a good thing for by that meanes grace shall abound the more Tim. But if the encrease of sinne do cause grace to encrease why should it not be good to encrease and multiply sin seeing it is a very good thing that grace should abound Sylas This obiection is very faulty and absurd for first it maketh sin and encreasing of sin to be the cause of grace whereas it is but the occasion onely as a discase makes a Phisition famous by occasion onely for his skill in his Art is cause of his fame so our sinnes beeing many and great are occasions of illustrating and magnifying the grace of God and not causes to purchase grace for vs they are indeede properly causes ofire and vengeance But howsoeuer sins are not nor can bee causes of grace yet there needed an aboundant and infinite grace to take away sinnes beeing mightily encreased this then is the first fallacy in their reason that which is no cause put for a cause The next fault it is in the ambiguity of the word for they take this word where as if it were as much as wheresoeuer sin abounded which is not so many beeing ouerwhelmed with sinnes as Cayne Esau Iudas 〈◊〉 c. which had not a drop of grace affoorded them The meaning of the Apostle is this where sin abounds that is of whome sin is aboundantly knowne and felt with desire of the remedy which is Christ towardes them grace is more aboundantly shewed and
become his members hee bestoweth his benefits by his spirit giuing them righteousnesse holinesse peace ioy and life Fourthly he putteth his spirit into them to direct and gouerne them in the wayes of God that they may do the workes pleasing to him Note this that these seuerall actions of faith and of the spirite howsoeuer in the order of causes some go before others followe and some are felt of vs before others yet in respect of time they are all wrought togither Tim. What instructions are we to learne from this spirituall vnion Silas First we learne what a noble worke our Vnion with Christ is vnto which are required so many seuerall actions both of faith and of the spirit Secondly we are taught that this vnion is to be taught and prized aboue all things as being the foundation and roote of all that good which we haue by Christ. Thirdly it confutes such as haue thought our vnion with Christ to haue beene a naturall commixtion of substances his ours togither or to be nothing else but an agreement between minds and wils such as may bee betweene friends or man and wife or Prince and subiect Lastly it doth admonish all men what a needfull thing it is to be endued with faith and the spirit seeing without these there can be no vnion had with Christ. Tim. And if wee haue no vnion with Christ through the spirit and faith can we not be Christians Silas Without this vnion wee may bee Christians by profession and before men but before God we cannot for it is plainly saide If we haue not the spirit of Christ wee are none of his And if we neither haue Christs spirite nor be none of his we cannot be Christians otherwise then in name for as a branch and a member are saide to liue so long as they do partake in the iuice of the Vine and life of the body from whence beeing seuered they are dead and withered cut off and cast out so it is with vs we haue the life of a Christian by being Christs and hauing his spirit Iohn 15 1 2 3. Gal. 2 20. Tim. What profit are we to make of this point that euerie true Christian is one with Christ hath his spirit Silas First this reprooues such as vse to excuse their sinnes by saying they are flesh and bloud and not spirituall which is as much to say as that they are no Christians for if they be of the body of Christ they must of necessity haue his spirit and be spirituall Secondly it reproues the Papists that withhold the Scriptures from Gods people vppon pretence that they haue not Gods spirit they might euen as wel say that they are no Christians For to be a member of Christ and to be led by the spirit of Christ they be things that go necessarily together cannot be puld asunder no more thē can a liuing member of a naturall body bee seuered from the soule euen so can no Christian be without Christs spirit Lastly this reproues such as say we must alwaies doubt whether we haue the spirit of Christ or no which wee ought no more to doubt of then whether wee bee Christians or no. Tim. I but many pretend themselues to be one with Christ and to haue his spirit and so to bee good Christians which yet are not How then shall we be sure of these things Sil. We shall surely know it by the effects of our spirituall vnion to wit Iustification and the fruits thereof as they are laide forth Rom. 5 1 2 3 4. 5 11. Also by the effects of our Sanctification as they are laid forth Rom. 7 16 17 18 19 20. Psal. 15. throughout 2 Pet. 1 6 7. DIAL IIII. Verse 10. And if Christ be in you the bodye is dead because of sin but the Spirit is life for righteousnesse sake Tim. VVHat doth this Text containe Silas A comfortable conclusion drawne from the spirituall vnion which the beleeuers haue with Christ as thus The faithfull which haue Christ dwelling in them by his spirit may bee certaine of the saluation of their souls without all perplexed doubting wauering and feare of condemnation Tim. In what manner and how is this conclusion of comfort brought in Silas By a Prolepsis or preoccupation by the preuenting a secret Obiection which he propoundeth and answereth The Obiection is this To what end is it to bee Christs and to haue his Spirit in vs sithence we must die as others Vnto which obiection the Apostle answereth that our bodies indeed because of sinne stil remaining in them are dead or mortall but the Spirit is life because of righteousnesse This text then hath two parts an obiection and an answer to it Tim. Now to the words and tell vs what is meant by this particle If Silas This particle If signifieth forsomuch it doubteth not it reasoneth affirmeth or demonstratiuely concludeth An argumentatiueparticle or word and not dubitatiue Tim. What is it for Christ to be in vs Sil. It is all one with our beeing in him both these speeches signifie the most secret spirituall ioyning or vnion of Christ and his members Tim. What is heere meant by Body and by Dead As also why is this added Because of sin Silas By body some vnderstand the flesh or vnregenerate part of man figuratiuely but it would bee taken properly for that part of man called the body The reason is because body is neuer found put for sinne without some addition also by dead is signified mortall or subiect to death Rom. 6. 12. or fraile corruptible Phil. 3. 21. 1 Cor. 15. moreouer sin is added to shewe the true cause of mortality to wit sin which brought in death Gen. 3 19. Rom. 5. 12. nowe the bodies of the Saintes being not voyd of sinne therefore they be obnoxious and lyeable to death Tim. What doth righteousnes signifie Silas It well may be interpreted either of Christs righteousnesse imputed to faith or of righteousnesse inherent and begun in our hearts by the regenerating Spirit If wee take it of the former the sence will be thus much viz. The soule or spirit shall liue through righteousnesse imputed to the beleeuer because hee being iustified and freed from guilt of sin is also thereby to be absolued and set free from death eternall which being remooued life eternall must needs come in the roome as a necessary fruite and consequence of righteousnesse imputed Rom. 1. 17. The iust by faith shall liue Rom. 5. 18. But if wee take the latter sence then it will haue this sēce not as any meritorious cause of it but because it is a certaine vndeceiueable signe of imputed righteousnesse to which life eternall belongs also of Christ his spirite dwelling in vs and of our communion with Christ al which are soundly witnessed by our vnperfect righteousnesse or holinesse of life as trees known by the fruite Tim. What instructions do arise from hence Silas The first is this that all men euen the godly are fraile
only a bare Testimony 1 Cor. 2 12. Ephes. 1 17 18. 1. Iohn 3 24. Tim. What is the second witnesse of our adoption Silas Gods Spirit is the first and our Spirit is the second Tim. But seeing our hearts know not the minde of God and they be deceiueable aboue measure how can this bee a meete witnesse Silas Indeede our stony harts such as they are by nature are blinde and deceitfull but our fleshy heartes which we haue from grace are not so for our hearts as they are renewed by the Spirit of God doth knowe the minde and good will of God towardes vs and beares a sincere and infallible testimony of it vnto vs. For it is written The Spirit of man which is in him knowes the things of man 1 Cor 2 11. Also if our hearts do not condemne vs we haue boldnesse towards God 1 Iohn 3 21. But it were not possible that wee should haue boldnesse and confidence towardes God if the testimonie which our hearts beareth vs were doubtfull and wauering and not certaine and firme Tim. What is then meant heere by our Spirit Silas Not our soule as it is a naturall part of man but our regenerate and sanctified conscience and affections In which sence the word Spirit is vsed by Paul 1 〈◊〉 14 15. 1 〈◊〉 5 23. It was well therefore obserued of one certaine learned and iudicious Writer that this Text saith not that the Spirit beareth witnesse to our soules but to our spirite Tim. Yet the Sanctification of our 〈◊〉 is altogether verie imperfect and weake and therefore shoulde rather cause vs to doubt of our Adoption then to certifie and assure vs of it Sil. The imperfections of our regeneration doth and may make the witnesse of our spirit lesse strong and full but no whit hindereth the certainty of it which ariseth not somuch from the measure as from the trueth of our sanctified desires and affections euen as a childe may be sayde to walke and goe certainly and truely as a man though not so firmly and steadily and a small peece of gold may bee as pure as a greater though not of such value and an honest poore man may beare as true a witnesse as an honest rich man though hee lacke the credit of his wealth and purse Tim. Tell vs now after what sort our Spirit and conscience renewed doth beare this witnes vnto vs Silas By a kinde of reasoning framed in a regenerate minde after this sort They are without doubt the Children of God who haue such holy motions and affections as are stirred vp by the Spirite of adoption and be proper to the godly which haue that Spirit This proposition though plaine enough in it selfe yet is proued by the 14. verse of this Chapter in these wordes As many as are ledde by the Spirit of God they are the Sonnes of God But saith the regenerate man I am truely indued with such motions and affections This assumption is testified by the regenerate conscience which is in stead of a thousand witnesses certifying euery newe borne childe of God what graces hee hath receiued from the Spirite of God according to that which is cited before 1 Cor. 2. 11. Therefore he inferreth I am the childe of God This conclusion is the testimony of our spirit and renued heart Tim. Tell vs nowe particularly some of those motions and affections of a sanctified heart whereby we may be assured that we are the Sonnes of God Silas They be innumerable and very many yet for order sake we may bring them into a few heads As first they bee such as concerne either Gods mercies in Christ. 2. or his Word 3. or his Ministers 4. or the Sabaoths and holy assemblies 5. or Sacraments 6. or workes 7 or his children 8. or his religion 9. or our sinnes 10. or the ioyes of heauen 11. or the paines of hell Tim. What be the affections of Gods children touching the mercies of God in Christ Silas Three first to thirst and long after them in a true feeling of the neede of them Esay 55. 1. Iohn 7. 37. Secondly to prize them aboue all things in the world which be most precious Phil. 3. 8. Thirdly to extoll and praise them before others that they may be drawne to the loue of them Psal. 103. 1. 2. 3. c. Psal. 34. 3. Tim. What be the affections of Gods children towardes the word and Ministers of God Silas Touching the word first they delight in the law of God touching the inner man and loue his statutes Psal. 119. 97. Rom. 7. 22. Secondly in their iudgement they approoue it and esteeme it aboue pearles Thirdly in their mindes they marke and heede it well Fourthly in their hearts they beleeue it Fiftly in their memories they keepe it and treasure it vp Sixtly that with their eares they 〈◊〉 vnto it with trembling and reuerence Seauenthly with their mouthes they confesse it and speake good of it And lastly that they submit their whole man to the obedience and practise of it in all sincerity and constancy Prou. 3. 13. 14. Psal. 119. 8. 9. 10. Mat. 7. 24. Also touching the Ministers they acknowledge them and haue them in singular loue for their workes sake 1 Thess. 5. 12. 13. Secondly they doe readily submit themselues to be ruled by their wholsome instructions Heb. 13. 17. Thirdly they be thankfull to them in ministring to them a cheerfull sufficient maintenance Gal. 6. 6. and 4. 15. Lastly they helpe them with their earnest prayers Rom. 15. 13. Colos. 4. 3. and otherwise as need and cause requireth Acts 9. 25. Tim. What bee the affections of Gods children towards the Sabaoth and holy assemblies Silas Touching the Sabaoth they be thus affected towards it they call it their delight they doe not their owne workes nor seeke not their owne will nor speake a vaine word on that day Esay 58 13 14. Secondly they remember to keepe it holy Exod. 20 8. Touching the holy assemblies it is their geiefe to be kept from them by any vrgent occasion and when they come to them they first looke to their feete Psal. 84 1 2. Eccle. 4 17. Tim. What be the affections of Gods children towards the Sacraments Also towards his workes Silas Touching the Sacraments they reuerently thinke of them and willingly submit themselues to the vse of thē in respect that they are Gods ordinance and the seales of grace Rom. 4 11. And touching the Lords supper they will neuer receiue it without due examination of themselues because of Christs commandement and the dignity of the supper 1. Cor. 11 28. And touching the workes of God that his workes of iudgement mooue them much to feare his power and iustice Acts 5 11. And his workes of mercy vpon themselues and others moue them to loue him and to trust in his name Psal. 116 1. Acts. 4 31. Tim. What be the affections of Gods Children towards the Brethren as also towards Christian Religion Silas Touching
after the committing whereof men become more humble and warie Which yet is not the proper meaning of this place because it doeth particularly treate of afflictions and of the crosse and of the good that comes thereof which is eternall life or the saluation of our soules which being the chiefe good whither all good things tend is heere called of the Apostle by an excellency that good Tim. What is meant heere by working together Silas It signifies thus much that afflictions themfelues in their owne nature doth not bring foorth that good heere spoken of Tim. But how then comes it to passe that they are so profitable Silas By the force and vertue of another supreme cause working togither with afflictions to wit the maruailous goodnesse and wisedome of God disposing the afflictions of his people to their good As Ioseph said to his Brethren Gen. 50 20. When ye thought euill against me God disposed it to good euen to saue much people aliue so when as Satan by afflictions meanes to driue vs to despaire God disposeth them to an happie end euen to encrease hope Rom. 5 34. For if a Physitian who is but a man can so temper Hemlocke or other poysonous things to make it become medicinable much more can God so temper and dispose of afflictions that they shall be wholesome to his children Tim. What is the Instruction to be gathered from hence Silas That afflictions through Gods great mercy do helpe forwards the saluation of his children the reason heereof is because they are Instruments whereby the holy Ghost mortifieth their sinnes weaneth them from the loue of the worlde stirres them vp to better obedience quickens their prayers exerciseth their patience lastly humbles the pride of their heart Iob 33 16 17 Rom. 5 4. 1 Cor. 11 32. Psal. 119. Tim. What vse is to be made of this point Silas It serueth much to strengthen our mindes vnto godly and constant patience Secondly to reproue such as faint in their troubles Also to see how to make our profit of euery thing Tim. Proceede now to the latter part of this verse 〈◊〉 me how those persons be described vnto whom afflictions shall do good Silas They are described by these three markes First they be such as loue God Secondly such as are called 3. they are such as are elected or called of his purpose Tim. How do these three markes depend one vpon another Silas Thus loue is the effect of Gods calling and calling is the fruite of Gods purpose None can loue God except first he be called our calling proceedeth from the eternall purpose of God Thus our Apostle setteth downe things first more manifest and afterward thinges more secret First the effects and then the causes For as Gods purpose is the cause of calling so is calling in order before Faith and Faith before Loue in order of causes Tim. Tell vs now first what it is to loue God Silas It is to set the delight of our heart vpon him and to take pleasure to thinke and speake of him of his properties word and workes with liking and ioy studying by all meanes in all thingsto set foorth his glorie They which hate and abhorre God do the quite contrarie to all this Tim. Whence springeth this loue of God in vs Silas From the sence and feeling of Gods loue toward vs 1 Iohn 4 19. For it cannot bee that any man shoulde certainly perceiue the loue of God towardes himselfe in Christ for eternall life but that that loue will constrain him to loue againe 2 Cor. 5 14. Also the goodnesse and mercie of God in Christ is such a beautifull and amiable thing as being certainely knowne it will bee both earneftly loued and desired Tim. Why is it written they that loue God and not they that are loued of God Silas Because it is better knowne to vs namely in afflictions what loue we haue to him then what hee hath to vs for this is out of vs the other is within vs God striketh those he loueth Tim. By what speciall note may one know himselfe to be one of their number which loue God Silas By an vnfained purpose and endeuour to obey his word Iohn 14 15. If ye loue me keepe my commaundements Also verse 21 23. Tim. What is the reason that the Apostle speaking of patience suffering afflictions doth rather mention the loue of God then of our neighbor Silas Because our loue to God is that that maketh the burthen of afflictions more easie and light to bee borne euen as a man is ready to beare any calamitie for his sake whom he loueth at his heart thus did Ionathan for Dauid And as the seruice of Iacob 14. yeares seemed nothing to him for the loue which he bare to Rahel so they that truely loue God will for his sake suffer such aduersities as he sendeth either for correction or triall and this is the reason also why hee rather mentioneth loue then faith For howsoeuer patience springeth from Faith yet the next and immediate cause of it is loue Secondly it is to put a difference betweene counterfet sincere faith which cannot bee seuered from loue Gal. 5 6. whereas they that professe faith and say they beleeue when they do not haue their hearts void of al loue either to God or to their neighbour or themselues as appeareth in the example of Cain Esan and Iudas Tim. What instructions are we now to gather from this first marke Sil. Two First that the sound loue of God is needfull to all those which shall beare afflictions patiently Iames 〈◊〉 12. First because it maketh the godly valiaunt keeping them from fainting vnder the greatest crosses which is to be seene in the example of the Apostles Paul and Peter and other Martyrs who because they loued God were therefore ready to endure much for him Secondly it kindleth their zeal and maketh them earnestly bent to glorifie God by their constancy Tim. What profit are we to make of this point Silas First it stirreth vs vp to seeke for the loue of God and for the encrease of it in our hearts seeing we cannot be patient without it Secondly it warns vs by our patient-bearing to shewe our loue to God as God by his chastisements shewes his loue vnto vs Heb 12 5 6. Tim. What other instructions ariseth from hence Silas This none but Gods children can be patient in afflictions because none can loue God saue his owne children therfore they haue but the shadow of patience and be blockish and sencelesse rather then patient Tim. What vse is of this Silas It affoords comfort to such as haue patience in afflictions because this is a testimony vnto them of their adoption Secondly it teacheth vs that wicked men how quiet soeuer they are in afflictions yet they haue not true patience but an apearance of it they are rather blockish then endued with true Christian patience Ti. What is the
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
by our loue to God and our brethren and by our hope of glory If we finde these things in vs then God is with vs because these are proper to his elect ones This serues to discouer hypocrites and to call the saithfull to a tryall and examination of themselues whether they haue these things or no as they may praise God for the graces they shall finde in themselucs and pray more feruently for supply of all their spirituall wants DIAL XXIX Verse 32. Who spared not his owne Son but gaue him for vs all to death how shal he not with him giue vs al things also Tim. VVHat doth this Text containe Silas First a sound proofe that God is with the faithfull as a louing sather to protect them and to take care for them Secondly an 〈◊〉 to a particular assault touching want penurie and extreame pouerty and neede of all thinges The former temptation was de 〈◊〉 mali this is de absentia boni for lacke of thinges needefull 〈◊〉 hauing our Sauiour Christ they can lacke nothing Tim. How doth he proue that God is with beleeuers Silas By an vndoubted signe or fruite of his loue because he freely gaue them his owne Sonne to bee their redeemer and Sauior both by merit and efficacy this is such an argument of his loue as there cannot be a stronger Other Fathers giue all to spare and redeeme their children but God hauing but one childe gaue him to spare vs which are vngodly and his enemies Of this loue Rom. 5. 8. Iohn 4. 9. Tim. How is this gift set forth in this text Silas First by the giuer God Secondly by the meanes and end free and precious gift Thirdly by the substance of the gift his owne Sonne Fourthly by the persons to whome to wit all elect beleeuers Lastly by the consequents or appurtenances of this guift With Christ all thinges are giuen Tim. What learne wee from hence that God is the authour of this great gift Silas That not onely our saluation but euen the sending of Christ the worker of it depends vppon the good will of God 1 Iohn 3. 16. Rom. 5. 8. Tim. What vse is to be made of this instruction Silas It confuteth the opinion of merite by workes for if Christ bee not the soueraigne and first cause of our saluation but Gods loue is aboue it then much lesse are our workes the cause of eternall life Secondly it commends the exceeding loue of God that hee being so great would respect vs so little which should moue vs to loue and reuerence him againe and to expresse it by our sincere and entire obedience to his word and by suffering for him Tim. What are we to learne from hence that he sayth God spared not his Sonne Silas That this guift for the kinde and quality is rare and precious because things which are rare and excellent vse to be spared and are seldome or neuer to be spent but when it is to purchase something which is more deare excellent An Emperor of Rome chused rather to spare his money then to redeeme his Souldiers beeing taken prisoners but to redeeme vs God woulde not spare no not his owne Son because no mony nor treasurie would serue the turne but only the bloud of his Sonne 1 Pet. 1 18 19. Tim. What profit of this Silas It should warne vs that wee spare neyther our selues goods or any thing how deare soeuer to please and glorifie God Shall not God spare his Sonne but kil him for vs and shall we spare to mortify our sinful lusts to please and honour him Tim. What learne wee from hence that the gifte is called His owne Sonne Silas It teacheth against the Arrians that Christ is God coessentiall to his Father Iohn 5 18. Secondly it distinguisheth Christ the naturall Sonne from adopted ones which are not his proper or owne sons but by acceptation and grace Thirdly it highly extolles the loue of God which hereby appeares to be very great by the greatnesse of the thing giuen If Abraham shewed how he esteemed of God in that he offered to haue giuen his Son Isaac how dooth God declare his loue to vs by giuing his owne Son for vs Moreouer this serues to comfort Gods people in all their wants necessities whatsoeuer for seeing God gaue vs his Sonne it is not possible that he should keepe any thing frō vs which is good for vs. The reasons hereof bee very strong First because Christ is the greatest good thing he is more worth then a thousand worldes and he that giues the greatest good wil not sticke at the lesser Thus Christ reasons Math. 6 25. If he giue you life he will much more feede you and cloath you Secondly Christ is the Fountaine of all other good thinges it is for him and through him that wee haue any thing else that is good and al good things come from him as riuers from the spring and beames from the Sun therefore hauing him we can want nothing and possessing him wee possesse all things The due meditation heereof affoordes strong comfort in time of any want or penury it is not so forcible a remedy against the temptation of want to heare God say that he will not forsake the righteous he will not faile nor forsake them or they that feare him shall lacke nothing that good is as to heare and belieue that he hath giuen his Sonne for vs in whom the sicke the needy and disgraced may finde health riches and honour and all things else Tim. What else are wee to learne from the latter part of this sentence Silas That Christ and the things of Christ cannot be diuided but that he which hath the one must haue the other his person and benefits be inseparable See Iohn 6 40. These benefits they are either spiritual as righteousnesse sanctification and redemption 1 Cor. 1 30. or earthly good things so farre as they are behoouefull for his members either they be supernal things as God or equall as Angels or inferiour as the worlde all is giuen with Christ. Tim. What vse is to be made of this point Silas It reproues two sorts of men First Papists who shut out the wicked from eternall life and yet affirme that they eate Christ in the Sacrament Secondly such as would haue vs partake in the benefits of Christ without partaking with himselfe as if a branch could haue the iuice and life of the Vine and not be in the Vine Besides it greatly comforts such as be married to Christ by faith for hauing him they are sure to haue al his things euen as a woman maried to her husband communicates in all his honour and wealth Tim. What are wee to learne from hence that Christ is saide to be giuen for vs Sil. It teacheth that wee haue not deserued Christ because he is a gift yea a free and frank gift proceeding of meere fauour and loue as the worde heere signifies Also it stirreth vs
many Israelites which were Abrahams children after the flesh do loose saluation Tim. What is the summe of this text Silas That the promise of grace and saluation was restrayned vnto Iacob by election onely before he was born not by his birth nor by his workes for then Esau should haue obtained the blessing promised who came of the same Parents and yet was reiected and hated of GOD therefore all which carnally come of Abraham be not the children of the promise Tim. How doth Paul knit this example to the former Silas By a gradation as a thing greater and stronger to proue his purpose that the promise of grace and saluation doth not indifferently and equally pertaine vnto all the posterity of Abraham but to such of them onely as were elect For the Iewes might obiect that Ismael was reiected because hee was borne of a bondwoman to wit Agar whereas no such thing could be alleadged in this example of Iacob and Esau who both came of Isaac Abrahams lawfull Son and of Rebecka at one time and by one birth yea and Esau was the elder of the twaine so as this example fits the Apostle much better to she we that the prerogatiue of carnal birth is not the cause of receiuing the promise Tim. Yea but the Iewes might alleadge that Esau being a prophane man and behauing himselfe ill was therefore reiected whereas Iacob was loued and had the effect of the promise because he was a good man and did well Sil. The Apostle meeteth with this obiection in saying that Gods purpose was declared touching them both ere euer they were borne and therefore their present good or euill works for they had done none when God had vttered his counsell of them could not moue God to loue the one and hate the other Tim. Yet it may be said that God decreed of them both for the fore-seene workes of them both Silas Paul denieth this saying it was not of workes and affirmeth the quite contrary that the purpose of sauing Iacob and of refusing Esau came of his free election whereby of his loue he chused the one not the other Thus whereas the Iewes stood much vpon the priuiledge of their birth and their works Paul reiecteth them both as no causes of Gods promises which are applied and take place by the decree of Gods election The mystery whereof vpon this occasion he beginneth to open both particularly by example and generally by testimony of Scripture verse 15 16. and in the rest of the Chapter Tim. What instructions are to be gathered from this Text thus vnfolded Silas That faith nor good workes neither present or foreseene are any cause why God electeth any vnto saluation And contrariwise infidelity and badde workes whether present or foreseene doe not moue God to refuse any man and cast him off from hauing any parte in Christ and the promises by him The reason is faith and good works doe proceede from election therefore cannot bee the cause thereof for one thing cannot bee the cause and effect in respect of another Now that faith and workes be effects see Acts 13 48. Titus 1 1. Ephe. 1 4. No man hath any good but what God purposed from euerlasting to put into him Secondly Gods election depends vpon his will onely verse 15. therefore not vpon foreseene faith and workes Thirdly infidelity foreseene and bad workes were not the cause that men were refused because all sinning in Adam God could see in whole mankind no other thing but vnbeleefe and concupiscence which hereditarily flowed from Adam vpon all his race and so all had beene reiected for sinne foreseene if any were cast out Tim. But if wicked men be destroyed for vnbeleefe and bad works then God decreed to destroy them in respect of these Sil. It is true so he did but hee refused and did not chuse them onely because hee would not chuse them without all respect to their ill qualities and works It is otherwise with the elect whom God did appoint in his eternall decree vnto saluation not in respect of their workes but in and for Christ yet so as hee purposed in time to call to iustifie and to sanctifie them ordaining to these things not for these things Tim. What vse of this point Silas It reproues such as tye Gods predestination to mens merites whereas it is independant and without all relation to the worthinesse and vnworthinesse of men Secondly it moueth the beleeuers to thanke God for their free election and to ascribe all to grace because free election is not onely in it selfe a great mercy but it is the spring of all other mercies both earthly and heauenly whatsoeuer For sinners beleeue and receiue the holy Ghost and are borne anew and blessed with repentance and good workes because they are Gods chosen and elect ones DIAL VI. Verse 11. For ere the children were borne and when they had neyther done good nor euill that the purpose of God might remaine according to election not by workes but by him that calleth Tim. VVHat is the drift of these words Silas To proue that God cannot be charged with failing of his word so long as he keepes it with the elect Tim. What is the meaning and substance of these words Silas That the saluation of beleeuers depends not at all on our selues but is all wholy to be ascribed to the election of God Whereas all men are alike by creation and nature and yet some beleeue doe good workes and are saued others beleeue not but liue wickedly and doe perish the cause of this difference is not in nobility of birth and bloud or dignity of workes as the example of Esau Iacob sheweth but in the election of God chusing some to life according to his will and refusing others because hee would not chuse them Summarily that which putteth the difference betweene one man and another all men beeing alike is Gods eternall election before all worlds Whence it is that some are not called to Christ and some be and of those which bee called some beleeue being elect some do not beleeue being not elect Election being the fountaine of all our weale therfore it would be taught distinctly and well vnderstood for it is a fundamentall doctrine reuealed in the Scripture Tim. From whence is this word Election taken Silas From the manners and affaires of men who will haue that to be firme and to continue which they haue by election chosen and vpon good aduice 〈◊〉 Whereas they are wont to alter such things which they rashly appointed but hold fast what by good election they haue purposed so are we to thinke of God of whom the Scripture speaks after the manner of men for our infirmity sake noting to vs in this word the stablenesse of his decree Tim. How manifold is Election Silas Two-fold one humane whereby men chuse whō and what they like aboue others And another diuine whereby God chuseth what
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
Secondly sencelesse security when such disobedient sinners are neither mooued with the benefits nor correctiōs wherby they are called to repē tance nor yet allured by promises nor terrified by threatnings hauing harts like brawne or an adamant and yron Thirdly desperate obstinacy when after all meanes vsed of God by his worde of iustice and mercy instead of being better and better sinners grow worse and worse more carelesse to please God and keepe his commeandements and more frowarde in their behauiour toward God and man Tim. What is the vse of this doctrine Silas First it affoords comfort to all soft and melting heartes which by the worde and iudgements of God are moued to relent and turne from their sinnes vnto God by true and serious repentance such are no reprobates Secondly it teacheth the miserable condition of all such men as haue stony and brawny hearts they bee in a fearefull condition and had need to looke to it betimes Thirdly it admonisheth all men to beware of and striue against hardnesse of heart whereunto the neerer they are the neerer they are to reprobation and therefore let euery man examine himselfe and with al diligence vse al means to soften their owne hearts See Dialogue on Chap. 2. verse 4 5. DIAL XII Verse 19 20 21. Thou wilt then say vnto me why doth he yet complaine for who hath resisted his will But o man who art thou which pleadest against God Shall the thing formed say to him that formed it why hast thou made me thus c. Tim. VVHat doth this text containe Silas A new obiection against predestination with an answere to it The first obiection was touching Gods vnfaithfulnesse if he did reiect the Iewes to whom hee had promised to be their God The second was of iniustice if hee should elect some and not other some without respect of any worthinesse or vnworthinesse in themselues Now in this our text they charge God with cruelty and extreame rigor For if God harden whom he will and after punish them for that hardnesse this seemes vnto carnall reason to be cruelty This obiection is fortified and backt by two reasons closely coucht in this text The first is this It were cruelty in God to bee reuenged on that hardnesse which himselfe willeth verse 19. But Pharaoh and all wicked men are hardened because God will as before verse 18 therefore he hath no cause to be angry or to punish or if hee doe it seemeth to mans reason to bee all one as if a man should binde his seruant and after beate him because he did not his worke or as if a Magistrate should bid a prisoner breake the Iayle and yet hang him when hee hath done The other reason is this that God must bee accounted cruell if he should punish that which men cannot resist and auoyde but the omnipotent will of God whereby reprobates are hardened cannot bee resisted therefore the hardened without cruelty cannot bee reprehended and punished Tim. What are we to learne for our instruction from this obiection or first part of our Text Silas That the will of God cannot bee withstood and made voyde The reason heereof is because God being himselfe almighty there is nothing to crosse and hinder what he willeth Tim. Yet Steuen accuseth the Iewes Acts 7. that they resisted the will of God so doe the Prophets blame the Iewes of brason faces iron sinnewes stiffe-neckt vntamenesse Silas True the will of God is daily resisted to wit his reuealed will his will manifested in his worde and workes But our text speaketh of the secret and hidden wil of God De voluntate bene placiti non signi as Schoolmen write and distinguish Tim. What vse is to be made of this instruction Silas It affoords matter of singular comfort to all the godly who beeing assured by true faith and the fruites thereof of the good will of God from euerlasting may surely resolue that doe Sathan or sinne or the worlde what they can against them yet shall they neuer perish 〈◊〉 Gods will cannot be resisted Tim. What other instruction are wee to draw out of the 19. verse Silas That mans reason corrupted doth draw or gather false conclusions out of true propositions an example heere of we haue in this text For it is true that God hardeneth whom he will and that his will cannot be resisted but heereof it followes not that he may not iustly complaine of and punish obstinate sinners which set and willingly settle themselues in a course of disobedience Againe as it is true that we are freely iustified by faith alone but heereof it will not follow that wee neede not doe good workes as Papists blindly and badly collect Also because in some Churches the Ministry or Leiturgy may be faulty we ought not therefore to conclude that we may not liue in such Churches where such defections be not amended as if any would affirme a body to be no body because it is a lame one or an eye no eye because there is a web and pin in it Tim. But what error is in the conclusion of this obiection Silas First there is a falsity or error heerein that they put the secret will of God for the cause of perishing vnto the reprobate whereas none of them are destroyed but for the contempt of the knowne manifest will of God Secondly though there be a necessity that they be hardened on whome God will shew no mercy yet no reprobate is hardned against his owne will for they are so farre from auoyding the hardnesse of their owne hearts as that they rather contract it by their owne voluntary faults as Pharaoh did and as the obstinate Iewes did also Iohn 8 44. Tim. What vse is to be made of this last instruction Sil. That we must diligently beware how we conferre with mans vnreformed reason in the matter of Gods eternall predestination because thereby we shall bee carried into infinite errors and blasphemies against God Our duty therefore is with meekenesse and reuerence to stoope to that which God reucales in the Scripture admiring with Paul Rom. 11 33. Or with Mary pondering what our dull minds cannot at first conceiue Luke 2 51. Tim. Come we now to the answere of the Apostle to the former obiection and tell vs how he proceedeth Silas First by his Apostolicall authority he beateth downe the malepertnesse of man in disputing with God and this he performes by comparing the exceeding infirmity of man the creature with the high maiesty of God his Creator O man who art thou that pleadst against God Tim. What is meant here by pleading Silas A saucy ouer-bolde questioning with God to call him his decrees and doings vnto our account or examination Tim. What is the instruction out of these words Silas That it is a great impudency for any man to subiect the deepe counselles of God to the blinde poore and beggerly reason of man This is proued first by Deut. 29. 29. where it is written that secret
dolefull estate giuing their eyes no slumber nor rest to their eyelids till they find rest to their soules Tim. What other doctrine from this Text Silas That blissefull is the condition of such as are called to Christ Iesus and endowed with his faith and spirite because such as bee called to Christ and beloued of God are exalted to bee his people and Children which is the greatest dignity and blisse in the whole world Tim. How d ee ye proue this doctrine Silas First by Scripture Psal. 144 15. Blessed are the people whose God is the Lord. Iohn 1 12. To them that beleeue in him there is giuen this dignity to bee called the sonnes of God 1. Iohn 3 1. Secondly by by reason for first Gods children are Christs brethren Heb. 2 12. and Gods heires Rom. 8 18. Secondly they haue their sinnes fully forgiuen them Rom. 4 4 5. Psal. 32 1. Thirdly they haue the blessing of beleeuing harts Luke 1. Fourthly they are led by the Spirite of sanctification which fils them with the feare of God and godly vprightnesse of life Psal. 112 1. and 119 1. Rom. 8 9. Fiftly if crosses and troubles come they are supported and comforted vnder them and reape much good by them Iohn 14 Rom. 8 28. Sixtly the Angels are their seruants Heb. 1 14. and all creatures are at league with them Hosea 2 18. Seauenthly they are freed from the power of sinne Diuell death and hell and all their enemies Luke 1. 74. Rom. 6 7. Acts 26 26. Thirdly comparisons of Scripture proueth this point as of a tree standing by the Riuers of waters planted in Gods house set vpon a Rocke of a Prince and a king full of riches glory of an Oliue and of a Vine Psal. 45 and 92 12 13 Mat 7 24 Iohn 15. Rom. 11 17. Tim. What profit of this doctrine Silas First it reproues such as speake basely of Gods children Secondly it warneth vs of the great danger of such as offer them any wrong in word or deed also what blessings are ouer their heades which kindely entreate them Mat. 10. 42. and 25 40. Thirdly it exhorteth Gods children by remembrance of their great dignity to beare the crosse patiently to flye sin carefully to liue holily and iustly And lastly it must encrease and double the prayses of the faithfull who bee by grace set in such an happy estate Tim. Howe can it bee sayed of the same persons that they were a people and no people that they were beloued and not beloued Silas The Scripture speakes of Gods elect sometimes according to their predestination and sometime according to their present estate Secondly their present estate being two-folde either in corruption and grace one succeeding the other in regard thereof they are sometimes beloued and not beloued according to the diuersity of times and conditions Tim. Why is God called the liuing God Silas Because God liueth of and by himselfe eternally and is authour of life to all which liue Acts 17. 28. which shewes Idols to be no Gods and the Sacrament not to be God for they neither liue nor infuse life into other nor can preserue themselues from violation Tim. How comes it that while the Iewes were Gods people the Gentiles were not and now the Gentiles bee the Iewes are not Silas O the deepenesse of the wisedome and knowledge of God how are his wayes past finding outfor who hath knowne the minde of the Lord or to whome hath he told this counsell DIAL XVIII Verses 27 28 29. Also Esayas cryeth concerning Israel Though the number of the children of Israel were as the sand of the sea yet shall but a remnant be saued for hee will make his account and gather it into a short summe with righteousues for the Lord will make a short account in the earth And as Esayas saide before Except the Lord bad left vs a seede we bad bin made as Sodome and had beene like to Gomorrah Tim. WHat is the purpose of this Text Silas Hauing proued the calling of the Gentiles by the Testimony of Hosea nowe he doth the like touching the Iewes whose calling to Christ he proues by the testimonies of Esaias Chap. 10 22. and 1 9. Tim. What is the summe of this Text Sil. That of the Iewes some few onely were called to Christ the most part of them being reiected according as God had from euerlasting determined For the Aposile reasons heere from the effectes to the cause Fewe called therefore few chosen Tim. What be the parts of this Text Sil. Two First hee teacheth that a small number of the Iewes were saued verse 27 28. Secondly the reason heereof Gods mercy verse 29. Tim. What is meant heereby Crying Silas A plaine and earnest speaking the truth without feare or fainting Tim. What is to be learned from hence Silas That the Ministers of Christ must boldly and distinctly declare the minde of God Esay 58 1. Hence is Iohn Baptist called a crier Math. 3 3. It is a speech borrowed from common criers in Cities who so speak as they may be heard of all Thus Christ spake for he lift vp his voice Iohn 7 37. The reasons heereof be first the commandement of God Esay 58. Secondly the example of Christ and the Prophets Iohn 7. Thirdly this maner of teaching stirres vp and quickens attention Fourthly it helpes the vnderstanding causing things sooner to bee vnderstood and perceiued Fiftly the vntoward rebellion of mans heart requires such plainnesse and earnestnesse to humble and tame it Tim. What is the vse of this point Silas It reprooues such teachers as suppresse their voices The other extreame is too much to exalt it Secondly it warnesh hearers to loue such vehemency seeing their owne dulnesse needs it Tim. What is meant by the sand of the Sea Sil. The exceeding great number of the Iewes being for multitude like to the sand of the Sea as God promised Abraham Gen. 15. Tim. What is meant by remnant Sil. It is a speech borrowed from Tradesmen who cut out a whole cloath till onely a little peece be left which they call a remnant or remainder by which is meant a verie few and small number of the Iewes as it were an handfull shall be called Tim. What signifies saued Silas It signifieth deliuerance from bodily and spirituall dangers Tim. Of what times did Esayas speake this Silas First of the times of Ezckiah when all Iuda being ouerrun by the Assyrians onely Ierusalem was spared Secondly of the times of the deliuerance out of Chaldea when most of the Iewes tarried behinde the fewest returned home many dyed in Babylon others willingly abode there But the Prophet hath yet a further relation namely vnto the times of Grace when the greatest number of the Iewes spurned against the Gospell some few onely receyuing it Those externall Redemptions and deliuerances beeing Types of the Spirituall Tim. What is the Doctrine from hence Silas That though the Nation of the Iewes were full of
runners which come not to the Goale though they striue towardes it so these Iewes though they intended to follow the rule of the Law which teacheth a perfect righteousnesse yet they were neuer able to come at it Tim. What Doctrine ariseth from this whole Verse Silas That such as seeke to be iustified by their owne workes shall neuer finde righteousnesse for the Iewes heere spoken of sought to be righteous by dooing the Law and yet could not attaine vnto the righteousnesse of the Law Tim. But this is straunge that they should not finde which seeke and yet the Scripture promiseth that such as seeke shall finde Silas Indeede it is strange euen a Paradox to naturall reason but the cause will appear to be that they sought amisse as men may pray and not obtaine because they pray amisse so men may follow righteousnesse and yet not get it if they seeke it amisse Tim. Yet shew mee why they that endeauour to dee righteousnesse should not haue that righteousnesse that the Lawe requires Sil. Because the Law sets forth such a righteousnesse as no meere man is able to performe It is certaine could any man performe the Law perfectly it would make him righteous and giue him eternall life as it written Doe this and liue Gal. 3 12. Leuit. 18 8. but this absolute perfection of the Lawe can no flesh attaine vnto no not Gods owne regenerate Children when they are at the best for if We say we haue no sinne we are Lyars 1 Iohn 1 10. There is an impossibiltiy of keeping those two commandements to loue with all the heart and not to lust Hence it is that men easily misse of that righteousnesse which yet they may much sweat for and take exceeding paines to haue it againe There is yet another cause why they may misse of it although they labour much for it because none can seeke to bee saued by their owne workes without contempt of Christ in whome alone true righteousnesse is to bee founde for if one doe but once thinke that he may bee saued by his owne doings it argues that that man doth iudge himselfe to stand in no need of Christs doings and sufferings and so he makes the death of Christ voyd and frustrate Gal. 2. 21. Tim. What vse hereof Silas First it teacheth how miserable supersticious Papists and blinde Protestants are for they looking to haue Gods fauour and euerlasting life by their own deseruings they are most sure to loose forgoe it These are vnder a double misery first that they neuer get the righteousnes that they striue for and besides that they loose that true and perfect righteousnes of Christ. Secondly it confutes the Papists who teach the keeping of the law to bee possible for then were righteousnesse to bee attained by our doing the law Thirdly it humbles the godly to consider that how many or good soeuer their workes bee yet they come farre short of righteousnesse and therfore they must be forced to say Lord enter not into iudgement with thy seruant for no flesh is righteous in thy sight Psal. 143. 2. Tim. Is there not some other thing to be learned from this verse Silas Yes euen this that the prouidence of God is wonderfull bestowing righteousnesse and eternall life vppon his elect ones The reason hereof is because he bestowes it on such as neuer intended it and kept it from such as much laboured for it Tim. What vse of this poynt Silas It serues exceedingly to extoll the grace of God of which alone it commeth that men are iustified and saued Secondly it greatly humbles the pride of mans hart by thinking that whatsoeuer they doe for their owne saluation yet nothing is to bee attributed vnto their owne deedes Tim. Yet are not all men bound to doe what lies in them to get righteousnes and life Silas Yes verily both for the commandement sake that bids them striue and for the promise sake which is made to seekers and knockers Thirdly because this is enough to condemne a man if he saile of doing his owne part in procuring his owne saluation And lastly because God doeth not vsually bestowe his grace and Spirite vpon the secure snorting and idle but vpon the painfull and carefull Christian as hee giues his earthly blessing to the diligent hand and not to the slothfull Notwithstanding all this God is not mooued by any thing that wee doe to call and iustifie vs but it is onely out of his owne good pleasure and mercy and therefore none haue cause to glory or reioyce saue onely in this that they knowe him to bee their mercifull Father 〈◊〉 9. 2. and that themselues when they haue done all they can are vnworthy of any thing Luke 17. 10. Tim. What is it to seeke righteousnes by faith Silas To study and desire to become righteous by beleeuing in Christ. Tim. What is our doctrine from hence Silas That the onely way to finde righteousnesse is to seeke it by faith the reasons be first the commandement of God Secondly his promise The iust shall liue by faith Rom. 1 17. Thirdly because the perfect righteousnesse of the law is not to bee found out of Christ and hee is not otherwise to be had then by faith by which he dwels in our hearts Ephe. 3 17. Fourthly no man can liue and doe so righteously but that hee must neede remission of sinnes because there still will bee some thing vnperfect and all Scriptures teach that forgiuenesse of sin is not to bee had but by faith Acts 10 43. Therefore faith onely is that which iustifies the elect sinners before God as charity doth sit before men Tim. What vse of this point Silaas It reproues such as dislike the doctrine of righteousnesse by Faith onely directly or indirectly saying it is too much taught that the reaching of it doth much hurt these be ignorant speeches Secondly it teacheth vs the high and ready way how to seeke righteousnesse namely by beleeuing that wee are vnrighteous in our selues and no righteousnesse to be found but in Christ and in comparison of him to iudge all our workes to be dung Phil. 3 8. That therefore euery Christians dutie is as he desi es to be righteous and to be saued that he get this precious gift of faith without the which no Iustification nor life can be had Tim. What is meant by the workes of the Law Sil. The merit and desert of workes as in all places where workes are set against Faith or Grace or Christ there they signify merit and not barely the dooing of a good worke as a fruite of faith Tim. What is our Doctrine from hence Silas That our owne workes do not merit righteousnesse and eternal life This is true as well of those works which are done of grace as those which are done of naturall strength For of all workes the Apostle affirmes that hee that seekes righteousnesse by them can neuer
our selues he working in vs both will and deede Ephes. 2 10. Phil. 2 13. but this righteousnesse of Faith is easier in regard of the manner of the worke because the Law requireth the ful obedience thereof to be performed by our selues which cannot be in this infirmity Ro. 8 3. But Faith referreth and sendeth vs to Christ for the perfourming of the Law and in regard of the manner of the worke it is farre easier to beleeue the Law to bee done by another who was able to fulfill it and was sent for that end then to do it our selues Also much easier it is to beleeue and giue assent to a true promise then to keep strictly without failing all Gods commandements If a King should say to a Subiect Conquer mee such a kingdome and I will giue thee my daughter with large dignities and liuings were it not harder then if he should say doe but trust my word and I will do all this for thee In these considerations one saith that saluation hath but a short cut it requireth no external labour but inward beleefe and Caluin saith that by the operation of the Spirit thou maiest easily beleeue with thy heart and confesse with thy mouth And Lyranus saith heere is shewed the facility of the righteousnesse of faith And Faius thinketh this saying of being neere in the heart and mouth to be a Prouerbiall speech commending the readines of that which is in the heart and mouth Tim. What vse heereof Silas It ministreth comfort to Christians to consider that the meanes of passage to heauen be not vnconquerable and vnable to bee attained Secondly it declares how vncomfortable Popish Doctrine is which excludes and shuts out all hope of being saued by tying saluation vnto an impossible condition of fulfilling the Lawe Thirdly it stirreth vs vp to the loue and praise of Gods goodnesse in appointing so easie a condition and giuing vs power to keepe it For Faith is the gift of God DIAL VIII Verse 10 11 12. For with the heart man beleeueth vnto righteousnesse and with the mouth man confesseth vnto saluation For the Scripture saith c. Tim. WHat doth this Text containe Silas First a repetition and confirmation also of that which was saide touching saluation the effect of righteousnesse by faith togither with an explication of the persons to whom righteousnesse and saluation belongeth The thing here repeated is that a Christian that beleeueth in Christ dead and raised to life and confesseth this his faith before men shall certainly and without doubt be saued Wherefore let vs obserue these things that faith and confession are coupled together as the tree and her fruite and as the Mother and the Daughter Also they be set soorth by their proper subiect or seats whereto they cleaue and wherein they sticke and rest Faith in the heart and confession in the mouth Lastly not the parts but the degrees of saluation be pointed at The first degree or beginning of it is righteousnesse to wit absolution from sinne by free pardon through the merit of Christ his death and being accounted iust before God by the worthinesse of his obedience to the Morall Law The second degree is perfection of saluation in heauen all the proceedings thereunto from Iustification till Glorification in Heauen heere called saluation Tim. Whence is the Confirmation of this proposition fetched Sil. From authority of Scripture as of Esay 28 16 v. 11. and Ioel 2 32. verse 13. Tim. What dooth Paul in the explication of the persons which shall be partaker of this saluation Silas First hee noteth them by an vniuersall particle Whosoeuer without difference of Nation or sex or age or condition Secondly he particularly nameth both Iew and Gentile which in respect 1. of saluation 2. and the neede thereof by sinne 3. with the meanes thereof by Faith are equal as he proueth by two Reasons one from the vnity of Gods effence who is the same Creator and Sauiour of all the elect Iew and Gentile Secondly from the immensiuenesse of Gods mercie which is so large as that it can suffice all sortes of people which trust in his Sonne and cal vpon him verse 12 13. Therefore by calling of the Gentiles nought was taken from the Iewes these were no whit endamaged by sauing them God is sufficient for both Tim. Come we now to the Interpretation and tell vs what is meant by Man As also what is meant by beleeuing Sil. By man is meant euery true Christian man or woman And by beleeuing is meant not onely to assent vnto the Doctrine of Christ but with confidence and sure affiance to embrace it Tim. What is meant by the Heart Silas The soule with all the faculties thereof but especially the will and affections which are therefore in phrase of Scripture tearmed the heart because the soule keepeth her chiefest residence in that fleshie part of man called the heart sitting and shewing her selfe there as it were in her chaire of estate Tim. What is it With the heart to beleeue to Righteousnesse Silas It is the same with that phrase Ro. 4 5. to haue Faith imputed for righteousnesse or with that Ro. 9 30 to attain to the righteousnes of faith or Gal. 3 14 24. To receyue righteousnesse or to bee made righteous by Faith Tim. What Lessons are wee to learne from the first part of the tenth verse Silas First that vnto righteousnesse before GOD that is to remission of sinnes and perfect Iustice by Christs death and resurrection there needes on mans part nothing but a true and liuely Faith Indeede good workes are witnesses to testifie the truth of this faith before men and vnto our selues but when the speech is of getting and receiuing righteousnesse euen pardon of our sinnes and eternall life by Christe workes are cleane to be shut out and excluded as hauing no power to enable vs to embrace Christ and this is the controuersie between vs and the Church of Rome that whereas they do part the instrumentall cause of our righteousnesse betweene Faith and workes wee attribute it vnto Faith onely according to the doctrine of the Scripture Rom. 3 27 28 29 30. Gal. 2 16. and of the Fathers agreeable thereunto The beleeuing man shall bee iustified in Faith onely Ambrose on 1 Cor. 1. Whosoeuer trusteth in Faith onely is blessed Hierom Chap. 3. vnto the Gal. By Faith onely shall Christ saue the offenders of the Lawe Chrysostome on the Ephesians To these might bee ioyned Basil Theophylact Hilarie Cyprian many more which teach the same truth as we now do Tim. What vse of this Doctrine Silas First it instructeth vs to know how necessarie Faith is for where this is there righteousnesse is and there is no righteousnesse where Faith is wanting Secondly it conuieteth the Papists of greeuous slaunders in that they charge Luther to be the first inuenter of this Doctrine touching righteousnes by Faith alone Whereas
before him the learned Doctors of the Church yea Apostles Prophets and Christ himselfe had deliuered this truth to the Church euen from the beginning How then can it bee an heresie in Luther to teach thus but it must be an heresie also in the Pen-men of the holy Ghost to write thus Tim. What is the next Doctrine Silas That the seate and subiect of Faith is not the minde alone but the will also which is more speciallie signified by heart Acts 8 37. Ephes. 3 17. For this confidence is at least a necessary companion of faith but confidence hath place in the heart therefore Faith lodgeth there also Tim. What vse are we to make of this Doctrine Sil. It serueth to teach that vnto a liuely Faith there is required a double worke of the Spirit First to enlighten the minde that it may certainly see and assent to the things written in the Gospell Of this first worke it is that Faith is often in Scripture tearmed Vnderstanding and knowledge and seeing The other worke is to bow the affections that they embrace and fully rest in that which the minde hath fully assented vnto From this worke Faith in Scripture is tearmed trust confidence and affiance Secondly this Doctrine serueth to confute the Romanists which place Faith in the supernal part of the soule onely and will haue it to bee nothing else but the assent of the minde to the will of God whereas it is not written heere that with the vnderstanding but with the heart man beleeueth to righteousnesse There may indeede bee worthy knowledge and notable assent in the vnderstanding part but it is the heart which beleeueth to iustification Thirdly here is an exhortation to all Christians as they will bee assured of this iustifying faith not to rest content with a naked knowledge of the Gospell or that in their mindes they haue yeelded agreement and consent to the trueth of it but neerely to looke vnto this whether faith haue taken holde of their will and affections to make them obediēt to their illuminated vnderstanding with some measure of peace and ioy and to resist all contrary thoughts and motions with a loathing of them being ready to make confession of Christ in our mouthes Tim. What is signified here by confession of the mouth Silas Not onely a plaine and cleere acknowledgement of Christ to be the onely Lord and Sauiour of mankinde and of all that doctrine which concerns his office natures persons and benefits but the calling vpon his name with trust in him as in our owne Lord and Sauiour as it is expounded in the 13. verse following wherein vocation is put for consession Tim. Wherefore is this worke of confession added vnto fayth Silas To distinguish and put difference betweene a dead and a liuely faith by a peculiar fruite of it Tim. But why is this work named as the witnes of faith rather than any other worke Sil. First because it is easily gathered out of the words of Moses before alledged in verse 8. where Moses spake of the mouth and ioyned it with the heart Secondly because it is a principall token of a true faith when occasion serueth sincerely to confesse the doctrine of Christ and to call vpon his name faithfully which no hypocrites doe for they draw neere with their lippes onely Math. 15. 8. but this consession which is a sure marke of faith comes from faith as from the root of it Thirdly because great promises are made to this duty of confession Math. 10. 32. and heere saluation is promised to such as confesse Christ out of a liuely faith Tim. But in what sort and sence is saluation annexed to confession Silas Not as the effect to his cause but as the way to the end for confession is but the way onely by which iustified persons doe come to their perfect blessednes in heauen which is here signified by saluation as the highest degree of our happines Seeing righteousnes is attributed to faith and saluation necessarily follows righteousnes therfore faith is the onely instrumentall cause whereby we be iustified and saued and not confession which is but the path onely wherein the godly are to walke to heauen and a 〈◊〉 of a sauing faith 10 as vaine is that Popish note vppon these wordes that faith without workes iustifieth not it iustifieth without workes but it is not in a Christian without workes What doctrines are taught from this latter part Silas That a liuely faith bringeth forth good workes and namely the consession and inuocation of Christ which where they are there is true faith and there is no true faith where they bee not as there is no fire where there is no light nor heat for it is the nature of faith to witnesse it selfe vppon occasion as fire sendeth forth heate Therefore are wee wronged by the Papistes who accuse vs to teach a weake and a dead faith voyde of workes and Christians are to be warned to get such a faith as can shew it selfe by workes and such workes as proceede from faith for wee teach that true faith workes by loue and all works which come not of faith to be sinnes Secondly we learne that confession is a worke necessary to saluation and is to bee done of all those that will be saued necessarily as a duty and a thing commanded vs of God but not as a meritorious cause Tim. But what things belong vnto Christian confession Silas First knowledge to see the trueth concerning Christ. Secondly wisedome to espy the due occasion of confession to wit when God may bee glorified and our neighbour edified Thirdly boldnesse to doe it freely without feare of man Fourthly sincerity without dissimulation and guile Fiftly reuerence as in Gods quarrell and presence Sixtly meekenesse 1. Pet. 3 15. Such as bee drowned in ignorance of the Gospell and vnbeleefe also rash presumptious and vaine-glorious persons timorous and fearefull ones hypocrites and false-hearted men and women proud and mallepart people be not fit and meeke to performe this duty of confessing Christ. DIAL IX Verses 11 12 13. For the Scripture saith whosoeuer beleeueth in him shall not be ashamed For there is no difference betweene the lew and the Grecian for he that is Lord ouer all is rich vnto all that call vpon him For whosoeuer shall call vpon the name of the Lord shall be saued Tim. VVHat is the drift of this Text Silas To proue by authority of Scripture what he had said before in verse 10. where he ascribed righteousnesse vnto faith as to a cause and saluation to confession as to a way which leadeth vnto saluation The argument standeth thus It is not possible that the scripture should be broken and vntrue but the Scripture promiscth righteousnesse and saluation vnto such as truely beleeue and call upon Christ. This is proued by these three verses of our Text touching faith verse 11. touching confession in
that because they were not to beleeue therefore the Prophet so foretolde it but the true causes wer two 1. secret viz that God did not giue with his Gospell his inwarde effectuall illumination of his Spirit to reueal Christ in them The second was open and outward namely the person of Christ being poore and meane and his passion reproachfull which bred in the Iewes a contempt of him and of his teaching Esay 53 3 4. Tim. What vse of this point Sil. It teacheth God to be no accepter of persons in that he denieth faith euen to his own people the Iewes Secondly that no dignity of place or people can priuiledge any against infidelity and sinne For Adam in Paradice and the Iewes in Palestina the Holy Lande yet disobeyed God Thirdly what the Scriptures foretell must certainly come to passe the prophesies of the old so of the new Testament must certainely bee fulfilled Lastly seeing Faith is not common vnto all hearers let such then as haue faith see that there is great cause to be thankefull to God for such an vnspeakeable guift Tim. What are we to learne out of the next verse Silas That our hearing is the accustomed occasion of faith by Gods ordination through the working of the Spirite Secondly that nothing but the word of God must be the substance of our words and sermons because they alone containe a persect instruction both of faith and manners and nothing but it can satisfie the conscience in the cause of religion and saluation for the conscience hath no rest till it heare God speake in his word Howbeit if by word we vnderstand the commandement of God enioyning teachers to preach and Christians to heare it will well agree with sending spoken of in Scriptures Mat. 4 4. DIAL XIII Verses 18 19. But I say haue they not heard Yes verily their sound went out into all the earth and their words into the ends of the world But I demand did not Israell know God First Moses saith I will prouoke you to enuy by a nation that is not my nation and by a foolish nation I will anger you Tim. WHat is the drift of this text vnto the end of this Chapter Silas It containeth a sharpe reproofe of the affected ignorance of the Iewes or of their ignorance ioyned with obstinacy After that Paul had prooued the Gentiles to belong to the election of God by the effects because they had beene by the preaching of the Apostles effectually called to Christ and had accused the Iewes of infidelity in that they refused to beleeue the Apostles beeing sent of God with such a welcome message Hee doth now make it plaine by testimonies out of the Psalmes and Prophets that they could not pleade ignorance and had no excuse thereof left vnto them Tim. What be the parts of this Text Silas Two First a double obiection the one in verse 18 the other in verse 19. Secondly a double answere one to each obiection Tim. What is the first obiection and how is it answered Sil. Haue they that is the Iews or as some think both Iew and Gentiles heard It is an obiection made by some Iew in behalfe of the Iewes to excuse them that they could not beleeue because they heard not faith commeth by hearing Seeing then they had no faith it was a signe they had not heard Vnto which the Apostle answereth that the Gospell was then published to the whole world therefore the Iewes must needes haue heard for how could the Israelites bee without hearing seeing the Gentiles euen all the worlde besides had heard as it is heere prooued by the Apostle out uf the 19 Psalme verse 4. Tim. But Dauid speakes of the creatures and the naturalk knowledge got by beholding the heauens as in verse 1. Silas It is true he speakes of the voyce or preaching of the creature historically yet by the way he prophesies of the voyce and preacing of the Apostles for of one and the same sence 〈◊〉 may be sundry applications or it is but an allusion to that place thus and in this manner as once God taught the whole world to knowe him by the line and voyce of the heauens which was a loude sound to proclaime his eternal God-head and power so now hee hath vniversally made himselfe knowne by the Apostles doctrine Or he argueth eyther a pari of the like thus As God would haue himselse publikely see foorth by the dumbe preaching of the heauens so by the liuely sounding voyce of the Gospell or a minori of the lesse thus If the naturall knowledge of God beeing lesse precious and profitable be published abroad then much more that knowledge which is by the Gospell ought to be so being farre more cleere and health-full this may be receiued as fittest yet all good Tim. But how should this bee seeing as yet there be sundry people to which the Gospell was neuer preached as Iaponica Basilica and other barbarous people not a fewe as appeares by their captiues which were of them and bewray an vtter ignorance of Christ Silas These countries in the Apostles time might either bee vndiscouered or not inhabited but it is certaine that euen afore the Apostles death Christ was preached to all nations knowne and countries which were dwelt in either by the person of Preachers or by same of their doctrine as the same of deliuerance of Israel and destruction of the Egyptians came to Iericho for Rahab heard of it This point may bee prooued first by Christs commaundement which was not in vaine Math. 28 19. Goe teach all Nations c. also Marke 16. 15. Acts 1 18. Secondly Paul witnesseth that in his time this commandement was fulfilled as Col. 1 6 23. Thirdly if one Apostle could spread it from Ierusalem to Spaine Rom. 15 19. howe likely is it that all the rest might preach the Gospell to the known parts of the world Fourthly many yea most of the Fathers are of this opinion Hilary vpon Math. 24 14. affirmeth that the Gospell was preached in the vniuersall world before the ouerthrow 〈◊〉 〈◊〉 Chrysostom sayeth that in space of thirty yeares the Gospell was preached to all Eusebius Ierome Theophylact Ambrose teach the same trueth of his time Ierome sayeth that no nation was ignorant of Christ. Tim. What profit is to be made of this poynt Silas It confutes the Iesuites Pererius Bellarmine and Rhemists in Mat. 24. who yet say the Gospel is not generally preached but shall bee before the end of the world this is to crosse authority of Scripture and opinion of the learned as Augustine read shall be preached for had been preached Secondly it reproues the popish Historians of falsehoode in writing that the Brittaines receiued not the faith till Austine the Monkes time whereas they were euen in the Apostles times conuerted to the faith by Symon Zelotes as Nicephorus writeth and in King Lucius time which was two hundered yeares afore Austine
sundry similitudes as of a stone of an Iron sinnew of a brazen forehead of an heart of Adamant Ezek. 11 19. Esay 48 4. Zach. 7 12. Heere in Zacharie as also in that place of Esay there is a plaine description of an hard heart Sec Verses 11 12 of Zachary Tim. How many kindes of an hard heart be there Silas Two one Naturall which all men bring from the wombe called a stonie heart by Ezekiel in chap. 11. verse 19. for all men from their birth are enclined to the disobedience of God being sinners and enemies vngodly and the Children of Gods wrath Secondly there is an habituall hardnesse which is gotten by long custome of sinne which for a time takes away both the feare and feeling of sinne This is common both to elect and reprobate but with great difference For hardnesse of heart in the elect before their conuersion is totall and temporary it wholly possesseth them but it continueth onely vntill their calling after that their hardnesse is partiall mixt with tenderncsse and softnesse of heart as in Dauid and Peter but in the reprobate it is totall and perpetuall so as they remaine wholly obdurate and obstinate till their death as did Cain Esau Pharaoh Iudas and these refused Iewes heere spoken of And this last hardnesse is that which is heere meant in our text which is both of the whole heart and final or for euer For this onely is peculiar to such as be not elected as the nearest iust cause of their destruction which is inflicted vpon them not so much for sinne as for beeing hardened in sinne for their impenitency in sin to the end of their life notwithstanding al means vsed to soften and cause them to relent and turne to God from their sinne Tim. But it should seeme that fewe or no men are whollie hardened because Pharaoh yeelded and desired Moses to pray for him Esau wept Achab put on Sacke-cloath Also of Iudas it is written that hee repented and that Foelix trembled and Balaam wished that hee might dye the death of the righteous Silas These were but sudden motions in the wicked which lasted not like vnto flashings or lightnings Secondly they proceeded not from a soft and brokenhart but from slauish feare and dread or present smart of diuine iudgement Thirdly that beeing once ouer they returne to their former wickednesse and contempte of Gods will as Pharach did and Felix and the reste of them c. Tim. What is the Doctrine out of these words Silas That finall stubbornenesse in sin when a sinner obstinately continueth till his death in one or more knowne sins is a certaine marke of distinction betweene an elect childe of God which shall bee saued and him which shall be for euer condemned as appeareth Rom. 9 17 18. Math. 13 15. Iohn 17 11. 1 Iohn 5 18. The Reasons heere of be because it is neither sinne nor the number nor the long continuance in them that makes the actuall difference For in all these things many of the elect and reprobates are like therefore that which doth it must needes be this vniuersall and finall hardnesse of heart vnto which reprobates are giuen ouer and so are not the elect For whome God elects into their hearts he puts his Spirit which changeth their stony hearts into fleshy being made pliable by his will but the rest as our Text is they are hardned and left in their naturall corruption to persist in it to death and this is the second reason of the doctrine that the elect haue their natural stubbornnesse corrected by the Spirit of sanctification which altereth and reneweth them vnto the obedience of the word 1 Pet. 1 2. 2 Thess. 2 13. Tim. What profit are we to make of the knowledge of this Doctrine Silas It may serue to keepe vs from rash iudgement that wee neuer giue finall sentence vppon any man to brand him for a reprobate for who can tell if a wicked man will so continue vnto the end of his life some haue beene called at the ninth houre of the day some chaunged at the eleauenth and one to wit the Theefe on the crosse conuerted at the twelfe and last houre Secondly heere is a warning to all Christians aboue all thinges in the world to striue against hardnesse of heart and to labour for soft and obedient hearts for as this latter hart to wit when it is mooued and bowed by God to follow his worde is the greatest blessing being the peculiar note of the Childe of God and a speciall fruit of the Couenant so the other to wit a stiffe and vnyeelding heart is the greatest curse beeing the marke of cast-awayes and reiected persons vnto which euery man is so much the nearer the nearer he is vnto hardnes of heart and so much the further off the more softe and contrite his heart is This admonition will be found so much the more needfull if we duely consider with our selues these two things First that we liue in times of exceeding great case plenty and prosperity by which meanes the heartes of men are most vsually hardened and made forgetsull of God as it is written Deut. 32. 15. of the Israelites when they were full and well fed they forgot the strong God that made them and prooued like the vngratefull Horse that spurneth and kickes at his maister that fedde him Secondly that this iudgement of hardnes of heart hath generally ouerspread most men which nowe professe the Gospell all places being full of wilfull sinners which haue hearts as hard as the flint or the smithes anuell or the adamant such as no meanes faire nor soule either benefits or afflictions thretnings or promises can either breake or somuch as bend them The very word it selfe which should be the meanes of softning them through their owne mallice prooues a greater meanes to harden them Therefore in this generall hardnesse of hearte there is the more cause for all men to take heede to themselues to preuent it in themselues by all good courses as namely besides the constant vse of the publike workes of religion prayer sacraments the word read and preached these foure things following are to be done of all which desire to escape an hardned heart First in time of any affliction to worke their hearts earnestly to feele Gods displeasure in it and their owne sinnes which procured it alwayes begging that euery affliction may be effectually blessed to the humbling of their hearts In time of their prosperity dayly to confesse their knowne sinnes particularly vnto God with great griefe for the offence of God in them all and euery one of them Then to meditate often and earnestly of Gods iudgements against sinne in this worlde and in hell also to meditate of the passion and death of Christ crucified of their owne mortality and death of the day of iudgement Lastly to inure themselues to mourne as well for their small as great sinnes and to auoyde diligently
and to become like a tottring wall or broken hedge for lacke of good lawes wise Gouernours the power of the sword c. For proofe heere of see Esay 2 2 3 4 5 6. c. which should preuaile with vs to moue vs to be thankefull to God both in word deed for that little strength that is left vnto vs least if we continue in our vnthankfulnesse and sinfull course we doe worthily thereby prouoke God to bowe our backs and strike through our loynes and strip vs of all our strength to become not only feeble stooping and crooked but fall downe flat till our enemies tread trample vpon vs as on myre and dirt in the streete If God did thus vnto Ierusalem and the Iewes which were great among the Nations euen his beloued people whom he had honoured with fame and renowne aboue all people yet if hee spared not them for their transgressions but made their strength to fall so as they were not able to rise vp Lamen 1 14 15 then iudge ye what cause we haue to feare the like iudgement whose sinnes are so much the more greeuous then theirs by how much the mercies that we haue abused are more and greater then were the mercies bestowed on them Wherefore let vs speedily repent and turne to the Lord with all our hearts earnestly praying him to heale our Land which is sore shaken by the losse of very many worthies in all professions and degrees of men amongst vs let vs beware least we giue God cause to take vp that complaint against vs which sometimes hee tooke vp against the Iewes by his Prophet Esay Chap. 57 verse 1. The righteous perisheth and no man considereth in his heart Tim. We haue heard hit her to of the three 〈◊〉 of punishments wished or prayed for against the Iewes let vs heare what is to be saide touching the equity of these punishments how inst they be Silas That is pointed at and noted in the worde recompence in the end of the ninth verse whereby is signified a retaliation and requitall to the wicked Iewes that as they had taken pleasure to afflict the righteous and to make all things greeuous vnto them and especially had perfecuted Iesus the sonne of God giuing him vinigar to drinke and gall to eate to vexe him with all So it was but rightfull that God mete home the Iewes with their owne measure paying them with their owne coyne and for a recompence to them should strike them with blindnes for sinning against their knowledge and should make their most pleasant and prosperous things to proue bitter and dangerous and finally should turne their greatest strength to weakenesse and feeblenes because they had abused it vnto wickednesse Tim. What instructions are we to gather from hence Silas First that it is a righteous thing with God not onely to punish sinners but to proportionate the paine and make it like vnto the sinne as it were eye for eye tooth for tooth bloud for bloud spoyling for spoyling iudging for iudging c. Touching which thing looke more vpon Rom. 1 25 26. This ought to awake sinners which haue iniuried eyther God or man that by hearty repentance they may preuent and turne away Gods righteous recompence Secondly from this word recompence wee learne another lesson namely that blindnes and ignorance from God hath not the nature of sinne simply and onely but of a recompence when it is inflicted as a due requitall for former sinnes and in this respect sinne is from God as author to wit as sinne hath the condition of a recompence but not as it hath the quality of a trangressiō for so it proceeds from Sathans suggestion and mans corruption In sinnes mans euill worke in offending God by breaking the law must bee seuered in consideration and truth both from the good worke of God and his iudgement by punishing offences righteously which if Papists would confesse for they cannot but see it they would cease to slander vs Protestants by speaking and writing that wee make God the proper cause of sinne as it is sinne whereas wee teach that in sinne beside the anomia which is from man himselfe there is also antimisthia which is the proper worke of God Tim. We haue seene what is to be learned from the parts of this text is there not some thing to bee learned from it beeing wholly considered Silas Yes and namely thus much that sometime and in some causes and from some persons imprecations and curses be lawfull Tim. In whom be imprecations lawfull and towards whom in what causes things in what manner Silas First it is lawful in God himselfe the soueraigne and righteous author of blessings and curses Leuit. 26. Deut. 28. For God being himselfe most holy can neyther blesse nor cursse no otherwise but holily Also in the Prophets and Apostles which had the Spirit of Prophesie a warrant by a speciall calling to curse others it was in thē absolutely lawful so to do Thirdly in publicke persons as Magistrates Ministers and Parents it is lawfull conditionally that the cause of their curse be not priuate but publickly to wit Gods glory 2. that their affections be not partiall nor maliciously distempered with desire of reuenge Now for the persons towards whom imprecation must bee vsed they must bee such as shew themselues to bee desperate and professed enemies to God and godlinesse such as were Ananias Simon Magus Elmas the Sorcerer the Traitor Iudas the cruell persecuting Iewes Thirdly curses must bee vsed onely in such matters as do concern God or his church And fourthly not in those thinges that are eternall for no man without peculiar reuelation may pray for the damnation of any man but in things which are temporall so farre forth onely as they may tend to the saluation of the parties Finally as touching the manner curses are to be wished no otherwise then with this affection of the conuersion of others expressed or vnderstood if they belong vnto God or otherwise that they may be confounded Tim. Whereunto may the knowledge of this doctrine helpe and further Christians Silas First to reproue such as rashly out of spleene or choller do banne or curse either themselues or others their children or neighbours and secondly to warne them to take care of repenting for that which is past hence-forward to take heede how they rush thorough indiscretion or impatiency into such wicked imprecations least besides the taking of the sacred name of GOD in vaine contrary to the third commandement they do puli downe vppon their owne heads these verie curses which they haue pronounced with their owne mouths as it is threatned in that verie precept and as it hapned vnto one Charles Duke of Bourbon who was slaine with a Gun-shot in the assault of a Towne as hee had wished vnto himselfe and vnto one Henry an Earle of Schuartzbourgh who miserably perished being drowned in a Iakes according to his vsuall imprecations and vnto
therefore God loueth their children and will in his due time conuert them because hee hath set his loue vpon them for his nature is such that he repents not nor changeth his holy purpose and heauenly calling Tim. But what will it helpe the Iewes being themselues vnbeleeuers and vnholy to descend of holy and faithfull Fathers more hereafter then heretofore it hath done Silas First the couenant which was giuen to the Fathers makes all such as come of them to bee holy though not with personall holinesse yet with federall so farre as to be counted Gods people and to haue right and title to the word and Sacraments as before Secondly he speaks now of such as are not onely vnder the couenant but vnder Gods free election and therefore such as must be called in time and made to walke in the steppes of their Fathers saith who shall bee loued and receiued not so much for their Fathers as because of Christ in whome they beleeue as their Fathers did before them Tim. What is our doctrine from hence Silas That God extends his loue to the godly parents and to their issue which imitate their faith and goodnesle euen as amongst men the friendship and kindnesse of parents we often see is conuayed to their children as Dauid loued Ionathan the Father and Mephiboseth his Sonne So God deriueth his loue to the children which be like vnto their good and righteous parents Psal. 112 2. and we read that God remembred Isaac for Abrahams sake and did good to Salomon for Dauid his fathers sake see the 2. commandement Exod. 20. Tim. What should this teach vs Silas First it warneth vs all herein to imitate God to continue our loue in a constant tenour from Father to the childe there being no iust cause to the contrary as Dauid loued and honoured Chimham when he could not doe his Father Barzilai any good by reason of his old age 2. Sam. 19 38 Secondly not to hate the wicked longer then they abide in their refusall of the Gospell but as God and Angels receiue loue and ioy at sinners when they conuert so ought we men Luke 15. Thirdly that Children which haue had godly parents shall bee inheritours of the same grace and loue so as they be followers of the piety of their parents If they degenerate God will hate them as he did the Iewes which grew out of kinde but if they bee like to their beleuing progenitors they shal taste of the same loue Lastly seeing God loueth many of the Iewes let not Christians hate them neglect or despise or bee vncourteous or hurtfull to them but dayly and earnestly pray for the conuersion of such amongst them as pertaine to Gods election and couenant prouoking them by our Christian and godly conuersation to come vnto and to like of the Gospell and not driue them more backwards from Christ by superstitious vsages and corrupt manners for which the Idolatrous Papists and carnall professors haue much to answere to God who will be a seuere reuenger of such scandals Tim. Go forward to verse 2. which hath a new reason from the nature of God to proue his vnchangeable loue to the Nation of the Iewes because God himselfe cannot change his owne counsell Tell vs what is meant by guifts and calling and by without repentance what is our instruction from this whole verse Silas By guifts he meaneth not either corporall good things as health strength beauty nor yet naturall gifts of the minde as wit memory c. nor worldly goods as riches honors nor all spirituall good things as knowledge gift of preaching prayer c. for these may be and are lost and taken away from many Whereas Paul speaks of gifts which be irreuocable once had are no more lost as election and the speciall fruites thereof viz. remission of sins iustification faith repentance sanctification hope loue perseuerance in grace glorification these peculiar gifts which flow out of Gods eternall predestination and loue Also that calling which is according to Gods purpose which is euer effectuall to the change and renewing os the heart and of these it is written they bee without repenrance that is immutable without any alteration Repentance the cause of change being by a metonymie put for mutation which is the effect for therefore men change because they repent not but that these guists and others failing in thēselues as things created be subiect to change God alone being absolutely without change being simply and infinitly eternall but seeing God who besto weth them will neuer call them back hence it is they are not altered and free from change For that which causeth repentance and change is either want of counsell and foresight to vnderstand things thoroughly or of power not beeing able well to effect what was well considered Now in God there lackes no wisedome nor power for he knew al his workes and none can resist his power therefore such Iews as he knew before and whom he gaue to his Sonne to bee redeemed and deliuered cannot fall from these guifts and calling of God This word then without repentance must not with Erasmus bee referred to the guifts and things themselues nor with Stapleton and other popish Sophisters be so taken as if God had no cause to repent of his reiecting the Iewes for that therof came such a good as the conuersion of Gentiles it being Pauls purpose by this assertion to prooue the calling of the Iewes but this must bee referred to the fixed and most good and wise counsell of God towards his elect such as he had spoken of Rom. 8 30. Whom hee predestinated them hee called and iustifieth and glorifieth In these the guifts and calling of God bee without alteration insomuch as neyther Diuels with all their malice and might nor the Saints with all their weakenesse and inconstancy can bereaue them of their guifts and inward calling because God the author and worker is constant and so prescrueth what he bestoweth as neyther he takes them away nor suffereth his children to cast them away Of which matter reade the Dialogue on Rom. 5. 2. Tim. But howsoeuer there bee no repentance and changing of purpose with God and therefore seeing according to his euerlasting purpose hee promised that the seed of the Fathers as of Abraham c. shall be holy hee will stand to his promises and out of the Iewes will gather all his elect for this is his proper nature not to repent him his guifts and calling are without changing yet God remaining constant men through their default may shake off their calling and cast off their 〈◊〉 and so fall away from God and from beleefe in him Silas For answere heereunto first this doth imply a contradiction that the Saints should loose their guifts and their calling prooue temporall and yet God abide constant For he hath by promise bound himselfe to the elect that he will holde his hand
These latter are vnderstood heere and these are tearmed vnsearchable because they ought not to bee searched nor enquired into and vntraceable and past finding out because by no search they are to be found as the way of a ship in the Sea and the way of an Arrowe in the ayre so the wayes of God cannot be knowne as touching the cause and manner of them vntil they bee reuealed That Ioseph was so exalted in Egypt and Dauid so aduanced in Israel and Ismael not chosen when Isaac was and Christ sent to redeeme the world by death these are Gods iudgements which we may search because they are knowne by the worde But why Ioseph Dauid exalted rather then any of their other Brethren Why Iacob taken and Esau refused both being euery way equall Why Redemption by Christ was rather wrought by Iudas his treason then by any other meanes Finally why the Iewes a long time hauing beene Gods people should be broken off and that in the time of grace and the Gentiles at that time planted in when they were grosse Idolaters and why the calling of the Iewes is deferred so many hundered yeares these and such like are the wayes of God that cannot be known nor ought to be searched but are to be thought vpon with great admiration and silence after Paules example Tim. What instructions haue wee from these last words of the 33. verse Silas First it is the duty of Gods children auoyding al curiosity to adore and wonder at the secrets of God as did Mary Luke 2. and the Euangelist Iohn Reue. 5 4. And the reason hereof is both because strange thinges deserue to bee admired and ignorance is euer a iust cause of wondering for no man wonders at what he knows but at what hee knowes not therefore God neuer wondereth at any thing and wise men wonder lesse then fooles because they know more and yet both fooles and wisemen must wonder at somethings which they cannot know Tim. To what profit serues this doctrine Silas It serues to rebuke blockishnes in such as are not moued to wonder at the admirable waies of God Secondly the curiosity of others who in steade of wondering and being amazed breake out into murmuring and blaspheaming of the thinges which they vnderstand not as many Papistes Palagians and Lutherans vse to doe about the matter of predestination and other high poynts condemning what by thē is notconceiued Thirdly the prophanenes of some who deride and iest at things which they cannot perceiue the worlde is too full of such Atheistes and mockers all such must be sent to schoole to sober godly minded Paul to reuerence and adore things which bee aboue them Tim. What other instructions from hence Sil. The cause and reasons of Gods eternall counsel cannot be sought out nor foūd which instruction admits 2. ex ceptions First of the blessed Trinity of which ech person knowes the hidden things of God 1. Cor. 3. Secondly of such things as are manifest by the workes and worde of God 1. Cor. 2 16. Mat. 11. So much of Gods wayes as Christ hath taught wee may nay wee ought to learne but we may not be learners where God is no teacher nor haue eares to heare wher God hath not a mouth to speak Learned ignorance is much better and safer then proude and curious knowledge for hee that searcheth the glory shall be consounded of the maicsty and secret things belong vnto God Deut. 29 29. Tim. What profite are we to make our selues of this point Silas First it condemnes such curious persons which like Adam Gen. 3. and Peter Iohn 21. neglect to search what they may well finde and know and desire to pry into that which they cannot know these lose their labor and themselues Secondly it exhorts vs all vnto Christian sobriety to content our selues with things reuealed and letting passe that part of Gods minde which hee hath reserued to himselfe because he needeth none to be the men of his counsell as Esay well speaketh For as hee knowes all the counsels of all his creatures and is sufficient to himselfe to be his own Councellor hauing none to aduise him when he purposed to create how to gouerne the world so it bootes not for any man to looke after those counsels of his which hee will haue kept secret there is no more dangerous madnesse then not regarding that which wee ought and may know to molest our selues in hunting out what cannot be knowne DIAL XXXV Verses 35 26. Who hath giuen him first and it shall be recompenced to him againe For of him and through him and for him are all things to him be glory for euer Amen Tim. HOw doth this text agree with the former Silas Hauing saide wee cannot pierce into Gods secrets hee giueth a reason because they depend not vpon vs but we rather depend vpon God as the first beginner of all things he conferres all vpon others none confers ought to him withall he now quitteth God frō accusations of iniury to any creature by a reason taken from his Iustice because he is a debter to none but all are beholden to him for all that they be or haue Also he hath both made all at first and still gouerneth all thinges vnto his owne glorie therefore hee cannot bee vniust in his wayes Tim. Doth Paul allude to any place of Scripture in saying Who hath giuen c. Silas Yea to a place in Iob Chap. 41. verse 2. such an interrogation hath the force of a negation or denial as if it were saide None hath ought giuen vnto him to binde himto make recompence to them Tim. What is signified by First and by recompence Silas First signifies before and recompence signifies due reward by debt Tim. What is the Doctrine from these words Silas That God hath absolute right and power in ouer all men so as hee oweth nothing to any or takes ought of any he may do to them or not doe what hee will giue or not giue what and to whom how much as he pleaseth being independant vpon any creature free from all obligation which might oblige or tye him vnto any of his creatures No Potter ouer his clay or Lord ouer his vassals can haue more absolute right and iurisdiction then God hath oueral things created Adam in Paradice or the good Angels which be in heauen did not nor could demerit God or make him in least degree bounde to them they giuing or adding nothing vnto him but taking all their goodnesse wisedome integrity and whatsoeuer excellency from him and that freely out of his owne good will and pleasure as being himselfe of himselfe a most full perfection and an absolute most free Agent himselfe before all thinges cause of all things vpholder and sustainer of all things end of all things As the Sea hath nothing from the Riuers but they from it nor the Sun takes any light from the moon but it borroweth all from the
be feared for good workes but for euill Wilt thou then be without feare of the power Do well so shalt thou haue praise of the same For he is the Minister of God for thy good Tim. VVHat is the purpose of the Apostle in this text Silas To perswade subiection to Magistrates which he doth by a new Argument 〈◊〉 fine from a twofold end of powers which were ordained of GOD First for the punishment of the euill or to restrain wickednesse Secondly for the praise of wel-dooers or to cherish and protect vertuous and obedient subiects Because he had threatned iudgement to such as disobey he therefore first beginneth with the former end and then proceeds vnto the latter which hee amplifieth being of more waight then the other whereunto hee returneth in the end of the fourth verse Tim. Expound the words and tell vs what is meant by Rulers and by good and euill workes Silas Rulers or Princes and chief Leaders Archontes is the same with powers which name is giuen to Magistrates to denote their might and this of Princes to signifie their preheminence and excellency aboue others which are vnder them and as before he meant all high low middle priuate and publicke so heere like wise by good and euill workes are vnderstood not works which bee such Theologically as a Diuine woulde speake of workes who calleth them good which being commanded of God are done in the faith of Christs name vnto Gods glory and them euill which come not of Faith or be forbidden in the Law But ciuilly good or euill that is vertuous or vicious actions as be enioyned or prohited by the good Lawes of that kingdome or City where wee liue Workes done according or against humane Lawes either naturall and common to all or nationall and positiue bee heere named good and euill workes Tim. How become Rulers a terror feare to euill workes Silas In respect of punishment whereof there be diuers kindes first in words rebukes or threatnings Secondly in deeds as stockes imprisonment banishment pecuniary mulcts and corporall paines as whipping losse of members and limme of good and life all which be painefull and dreadfull striking a terror both into good men to hold them in the course of obedience and into euill men to draw them from disobedience Tim. But how can any feare be to workes eyther good or euill Silas True euill workes doe not feare but by reason of euill workes men are caused to feare or terror belongs to men which doe euill workes by a metonymie are heere put for the workers or doers of them Tim. What doctrines doe arise from the wordes thus opened Silas First that such as liue well and obediently to good lawes neede not to bee affraide of Magistrates or of his punishments threatned by lawes The truth is good men must still feare Gouernors and lawes with a reuerent feare such as children haue towards their parents Prouer. 24 21. Rom. 12 7. But a perplexed and seruile terror pertaineth not to them this is the benefit of their obedience to good lawes to enfree their mindes from such a feare as malefactors haue whose feare is a continuall tormentor and to make Rulers not terrible but amiable to them yet feare of punishment is not profitable for them Secondly we learne that if vile persons be punished for their disobedience and disorder they haue cause to blame themselues and their ill doings but may not accuse the Ruler of the harmes which they suffer for all men by light of nature doe know that to euill deeds euill and paine is due and that society of men could not continue where rewards be not giuen after mens deserts Therefore if they runne into known crimes and haue demerited punishment for disobedient resisting Rulers they must thanke themselues and acquite the Ruler who doth but that which is equall and iust to maintaine lawes and publike peace and to bridle the enemies thereof Thirdly hence Magistrates may learne the bounds of their power which is not indifferently to terrifie all good and euill or to winke at offendors and afflict well-doers For this is the abuse of power and they which doe thus shall purchase iudgement to themselues from the hand of supreame power who is terrible euen to earthly powers if they abuse their office by beating the iust or bearing with the vniust For it is equally abhomination vnto God to condemne an innocent or to absolue and iustifie the wicked to whom the Ruler must bee terrible Hence it followes that sithence Rulers must suppresse euill dooers they must be men of courage because euill men with their malice haue both might and friends oftentimes Hence they are called oppressors Psalme 72. 3. and lob 29 17. Also that in Rulers there is required diligence in searching and iudgement in discerning of mens persons and causes which come before them to be able to know who doe well according to right and law and who doe ill contrary to equity and honesty and what penalties belong to seuerall offences which are brought to their hearing and examination Tim. But if the Rulers be fearefull and breed terror will not this cause them to bee hated and abhorred for men hate whom they feare and what is such an enemy to vertue as feare or such a spurre to wickednesse Silas The Apostle meeteth with this exception and giueth a good remedy to expell terror of Rulers out of al mens minds namely a study and care of doing such works as are agreeable to good lawes established such shall bee so farre off from terror or expecting punishment from Rulers as contrarily they shall receiue praise from them Tim. What is heere to be vnderstood by praises Silas Euen all that good which from Magistrates is due vnto honest subiects for that is called good in the next verse which is heere called praise also praise being opposed to terror and reuenge shewes that vnder it is comprehended freedome from condemnation and punishment absolution from crimes falsely obiected approbation of their obedience with some publike reward and recompence for their encouragement and for exciting others to duty moreouer defence and protection quiet possession of life goods estate and finally praise and commendation all this is contained vnder praise and is the fruite of subiection Tim. But it often happens that obedient good subiects doe misse of all these and meete with the quite contrary Silas That is a fault not in the powers but in the persons which abuse the power againe Paul sets downe not alwaies what is done by Rulers but what should be done Lastly if well doers misse praise from men they are sure to haue it from God and euill Rulers when they doe not praise good men causally by giuing them their due commendations yet they do it occasionly whilst by punishing good men vniustly they minister occasion to them to shew forth their patience to their praise and glory Power to hurt is giuen to diuels and wicked men that the
it is that they neuer put on Christ vnto Iustification who labour not for the graces of Sanctification He hath not Christs death to forgiuenesse who doth not tread in the steps of Christ his innocency and obedience Tim. What is contained in the last clause which is the closing vp of the exhortation Silas It containes an aunswere to a close Obiection What then might some say shall we cast off all care of our flesh and bodie and wholly minde the furnishing of the soule To which hee answereth Not so wee may be prouident for the health and wel-fare of the bodye which is the tabernacle and instrument of the soule to dwell in and to worke by so as wee doe not forecast to fulfill our sinnefull desires and affections by immoderate vse of the blessinges and pleasures of life A sober vse of earthly creatures and pleasures is alowed such as may not hinder but helpe vs making vs fitter in all purenesse to serue and honour God CHAP. XIIII DIAL I. Verses 1 2 3 4. Him that is weake in the Faith receiue vnto you but not for Controuersies of disputations One beleeueth that he may eate of all things and another which is weake eateth hearbes Let not him that eateth c. Timotheus WHat is the coherence of this Chapter with the former Also tell vs the contents and generall parts thereof Silas The occasion of this Chapter was a difference betweene the beleeuing Iewes and Gentiles about meats drinks Feast dayes and such like indifferent things in the vse whereof he now teacheth that charity ought to gouern and the end thereof to bee the peace and edification of the Church As tofore he handled things necessary being commanded or forbidden of God and laide downe duties belonging vnto all sorts of persons friends enemies Brethren Magistrates priuate and publique persons both to our selues and others so now hee passeth vnto things of a middle Nature neyther required nor prohibited in Diuine Law about which there was hot strife and contention betweene the stronger professors which were perswaded of their Christian liberty purchased by Christ and published by his Gospell and the more infirme and feeble Iewes which were yet very ignorant of their libertie exhorting those of more perfect in knowledg to haue a charitable regard of the others weakenes and the weaker not hastily to iudge the stronger as aposlates from Moses that brotherly loue concord might be maintained and scandals auoyded The whole Chapter may be diuided into two generall heads one is a proposition of a duty verse 1. The second is the explanation and enlarging of it to the end of the Chapter Tim. What may be the method and order obserued in the foure formost verses Silas In these verses wee haue a precept of meekenesse and loue laid downe in verse 1. Secondly the thing is named about which the dissention did grow to wit meats and dayes verse 1. Thirdly the euill effects of this disscation the strong despised the weake for their ignorance the weake condemned the strong for contempt of Moses law verse 3 4. Fourthly the reason whereby Paul perswadeth vnity first a beneuolentia 〈◊〉 Dei God hath receiued him Secondly à iure gentium from common equity none may iudge another mans seruant Thirdly à potentia Dei God is powerfull and able to establish the weakest therefore contemne not one another Now the precept in verse 1. is this They of greater knowledge ought louingly to instruct and patiently to beare with the weake in faith not troubling them with vaine disputation aboue their capacity In this verse wee are to note foure things First the persons spoken too the strong in faith Secondly the persons towards whom loue is to be shewed the weake Thirdly the actions to bee done receiue Lastly the thing not to be done not to dispute to make them doubtfull Tim. Interpret the words that we may gather doctrines from them Silas By faith is meant not donum but doctrina fidei that is not the guift but the doctrine of faith the doctrine touching Christian liberty propounded to bee beleeued They are saide to be strong in faith which were more perfectly instructed in this doctrine as verse second sheweth such as were more rude and ignorant in this particular doctrine hauing yet not learned it are tearmed weake Tim. What is our doctrine from hence Silas In the Church of God militant there is great difference betweene Christian and Christian as touching the measure of their knowledge and other of their graces which depend thereon The Church is like a body a family and an Orchard and as in the body some members be more excellent and stronger then others In a family there be persons of different ages and statures In an Orchard there be some old trees and yong plants So in the Church some haue more knowledge and faith and some haue lesse some bee totally strong beleeuing firmely all the points of Christian doctrine as Abraham and these be called perfect and spirituall by Paul others bee strong in part whose vnderstanding in enlightened in some speciall point wherein others doubt as the Romanes heere so some are wholy weake as new begotten Christians others in part onely as these Iewes The reason of this difference is because some come sooner to Christ some later Secondly also some haue more illumination giuen them in their new birth and some lesser Thirdly some are more studious in the Scriptures and giue more time and diligence vnto knowledge and godlinesse then others doe Tim. What is the vse of this doctrine Silas First it serues to reproue such as condemne the Church because all bee not a like wise and holy as if wee would blame God because he made some greater lights some lesser Secondly to admonish vs not to be offended with this inequality beeing the constant estate of the Church by the most prudent administration of God so ordering it for most excellent endes that the stronger may haue greater matter of praise for their greater measure and more ability to shew loue in instructing the ruder and the weaker haue more cause both of humility and industry striuing to ouertake better learned Christians As in the creation the variety of Gods workes so in the regeneration of the elect the diuersity of his guifts doe much commend the manifold and maruailous wisedome of almighty God Tim. What is signified by receiuing the weake Silas To receiue is to take one to vs with an affection of loue to the ende to cure his weakenesse and as a friend to care for his strengthening In this sence is this word attributed to God verse 3. Also to Philemon verse 12 17. see Galath 6 1. where the meaning is expressed in other words It containeth three things or actions of charity First to ioyne them vnto vs and not to separate our selues from them Secondly with patience to beare them Thirdly with better instruction to confirme them Tim. What is our doctrine from hence
as a glorious Lady after her doth draw a traine of Christian graces which alwaies be where faith goeth before as Ruth would be whersoeuer Naomy was and righteousnesse of workes containeth all vertues in it Also the ministry of the word prayer and Sacraments though externall things yet they haue relation to these spirituall things whereof they be the helping causes or instruments to beget or increase and so belong to the kingdome The reasons why the kingdome standeth in such spirituall things is God beeing a Spirite Iohn 4 24. the things of his kingdome must bee spirituall and sutable to himselfe whoe is the King Secondly his kingdome is not of this world Iohn 18 36. therefore not in worldly but in inward heauenly things his kingdome consists Tim. What is the vse of this doctrine Silas It serues to prouoke all men with all endeuour to seeke after righteousnesse to haue their sinnes forgiuen them to be partakers of Christs iustice and to worke righteousnesse leading a iust life to get the blessing of an appeased and pacified conscience and a ioyfull heart vnder hope of glory without which we haue no fellowship with the kingdome no part in saluation and let all such as haue receiued grace to beleeue and by their faith doe receiue the iustice of Christ to bee their owne and are regenerate to liue iustly hauing peace with God and men reioycing vnder the hope of glory though but in a weake measure and with much imperfection Let them I say much comfort themselues and continually praise the God of heauen which hath imparted to them such thinges that are so necessary to true religion and eternall saluation Thirdly heere is a reproofe to such as be earnest in externall slight things and neglect the chiefe matters yea of such as rest in generall knowledge profession outward reformation of life some delight in the worde and in the brethren in a certaine zeale against superstition and prophanenes in the cōmnuication of the mysteries c. which be good things yet such as others haue had and very many haue who neuer set foote within the threshold of the kingdome whereof a man or woman shall neuer become a true member so long as they lacke regeneration and the fruites thereof righteousnesse peace and ioy Tim. What other incouragement to labour for these things Silas That not by these things as if wee could merite by them for they are effects of grace not causes of the kingdome but in these things we serue Christ and please God to serue Christ is by faith and obedience to cleaue to him After this manner Christ will be serued and God will be pleased and both wee and our doings will bee accepted of him if we fetch righteousnes from Christ alone drawing from him and his promises matter of sound tranquility and in ward cheerefulnesse indeuouring to liue vprightly and godlily Now what should wee study rather to procure then that we may serue Christ our Redeemer and please God our Creator and preseruer for it is the end of our creation redemption and conseruation to serue and glorifie Christ and to please God Therefore how earnestly should these things bee striuen for and searched after which doe inable vs to honour and please both God the Father and Christ the Sonne See how much they are deceiued which in popery doe place the seruice of God and pleasing of Christ for the most part in outward rites and ceremonies deuised by themselues whereas the Sacrifices of the law and the ordinances of the Gospell beeing seuered from these inward things are abhorred of God Esay 1 13 14 15. Mat. 7 22 23. Gods owne holye institutions are no whit auaileable to serue please Christ nay they be an abhomination if they bee not ioyned with faith c. Tim. But why doth hee say they are approued of men which haue these things seeing the world hates Gods children and thinke the worse of them because they loue and obey Christ as Caine hated Abell and the Iewes and Pharisies in the Gospell for that reason condemned Christ and his Disciples Sil. Yet euen wicked men are compelled to approue sometime to honour them which are crowned with these gifts of the Spirit as the Philistims and Hittites Abraham and Dauid and the Egyptians Ioseph and Herod Iohn the Baptist and Pilate and the Centurion Christ Foclix reuerenced Paul Howbeit in our Texte are meant men of sincere iudgement These will alwayes accept commend and giue good testimony to the faithfull as Enoch had a good report so had all the faithful Heb. 11. Learne hence that wee may not vtterly contemne the iudgement and witnesse of men Rom. 12 17. Howbeit in order we must begin at the approbation of GOD to seeke that most and first Math. 6 33. and asterward the allowance of men He is not the seruant of God which either pleaseth men rather then God or God without all care of men God first and for himselfe Men after and for God Tim. What are we to learne from verse 19 Silas First that we must pursue peace with our Brethren that is seeke it with vehement desire not coldly nor carelesly seeing peace pertaineth to Religion and saluation it must needes be eagerly followed after after the example of Abraham exercising and hunting after peace with Lot and of Dauid who sought to liue peaceably with all men Psal. 120. whose counsel is we should follow peace Psal. 34 14. Haue peace with all See Rom. 12 18. Secondly as we loue peace we must get and look after such things as belong vnto peace euen all graces which be Parents to breed or Nurses to foster peace as milde speech courteous behauiour forbearing reuenge pardoning errors passing by offences interpreting of doubtfull thinges to the best part soft aunsweres direct silence or whatsoeuer else may cause or confirme peace Thirdly we must beware of the quite contrary of all things which may be hinderances to peace as hatred enuy desire of reuenge fiercenesse busie medling debate strife whispering backbyting and tale-bearing c. as a sword point or as a Scorpion so are these to be auoyded of them that loue peace Fourthly Christians are to embrace such peace as tends to edification We are Gods house and Temple 1 Cor. 6 19. 1 Cor. 3 9. 2 Cor. 6 16. As in a naturall building many workemen ioyne their labout together to perfect one building so Christians must with ioynt care diligence and study do such things as make men better more godly and religious more strong in Faith and this is to edifie which principally pertaineth to the Ministery Eph. 4 11 12. yet reacheth euen to professors who as liuing stones must strengthen and helpe one another to Godward There is a peace in euill when persons agree in superstition heresie in vnrighteousnesse theft and cruelty as Simeon and Leui brethren in euill Herod Pilate against Christ the false Apostles against Paul agreed This is a wicked peace
nothing but God which giueth the encrease 1. Cor. 3 6. Heerein is the cause that many without all fruit nay with much hurt do study Scriptures because they seeke not to God by faithfull hearty prayer for his blessing as if the worke done would make them beleeuers good followers Tim. What is the thing in this 5. verse prayed for Silas It is agreement or consent in wils and affections each desiring and seeking others good and edifying as verse 2. for it is God alone that makes men to bee of one minde of which concord Christ Iesus is made the glue Cement and band As all meanes of peace without God are in vaine so all agreement which is not founded on Christs Faith and religion is rather conspiracy then a concord like to the agreement of Simeon and Leuy brethren in euill Genes 49 5. or of Absolon and Ach 〈◊〉 banding against Dauid Such is the agreement of Heretickes Idolators Papists Turkes Iewes Pagans and wicked men which meete in malice to doe mischiefe not in charity to builde one another Of this matter see Dial. in Rom. 12 16 18. Tim. What doth the sixt verse teach vs Silas That the vnion of Christians must be in profession outward as well as inward in affection in minde and mouth Also that such vnity is the rather to bee embraced with all readinesse because it tendeth to the praise of God whose pleasure and honour it is when his children liue louingly and peaceably as it is to his dishonor greatly that such as be called brethren and children to God do hate and striue one with another Tim. Giue vs a briese touch of the 7. verse Silas To receiue signifies charitably to iudge patiently to beare louingly to affect one another that is the weake the strong and the strong the weake The particle As noteth quality not equality for what proportion betweene Christs infinite loue and the finite charity of men The sincerity then is pointed at not the degree and measure as in Iohn 17 21. and Math. 6 12. In the last words of this seauenth verse lieth an Argument perswasorie from the more vnto the lesse thus If Christ receiued vs vnto the glory of his Father euen to make vs partakers of so great a benefite as of glorie and immortality in heauen with his Father this is the better sence then to say that Christ either propounded his Fathers glorie as his end whereby he receiued vs or that wee should receiue one another for the glorisying of God which both are true but not so fit as this that hee did loue vs so far as to make vs partakers of his Fathers glory therefore it followes that much more we should receiue one another to peace and concord which is the fruite of our receiuing to the benefite of his and therefore if he did such things to enemies how should not we be ready if wee will approoue our selues good Christians to receiue friends and Brethren Tim. How doth Paul proceede in verse 8. to v. 13 Silas Paul prooueth that Christ hath receiued vs in this excellent manner by a distribution of vs into Iewes meant heere by circumcision to whom he ministred by preaching and dying to performe the truth of God that is that he might be found true who had promised vnto their Fathers Isaac and Iacob c. to send them a Messias And secondly into Gentiles vpou towards whom he fulfilled the mercies meant them of God and mentioned in sundry Testimonies which are heere set downe till verse 13. Tim. Now with like breuity obserue the cbiefe doctrines which arise from the eight verse to the 13. Silas First we haue a singular example of rare humility in Christ who beeing the Sonne of God equall to his Father yet by taking our nature subiecting himselfe to circumcision and the whole lawe by his diligent teaching miracle-working his passion painefull and reprochfull his resurrection victorious did minister vnto the Iewes his enemies being made their seruant whose Lord hee was yet seruant to all being Lord of all Which should admonish vs of his loue to mankinde for whose loue and sake he was so abased comming not to bee ministred vnto but to minister so of our dutye in bearing the same minde as he did 〈◊〉 no seruice how seruile or abiect soeuer to expresse zeale to God or our brethren Phil. 2 5 6 7. Secondly Christ may be a patterne as of low linesse to all so of diligence and fidelity to Ministers of the word whose dignity stands not in titles solemnities Robes pompes processions papall massing c. but in teaching the people constantly and soundly also in feruent prayer for them and example of an holy blamelesse life for thus Christ in his owne person ministred to the Iewes and afterwards to the Gentiles by his Apostles Thirdly heere is a proofe of that glorious property of God to wit his truth that hee is most true and faithfull of his word namely because such promises as vpon the fal he made to Adam touching the womans seede and afterwards to the Patriarkes concerning the same to come out of their loynes to make all Nations blessed were in due time accomplished by sending Christ borne of a pure virgin to be a common Sauiour of elect Iewes and Gentiles Let this moue all Christians to put confidence in him being so mercifull and true who will not deceiue Secondly to imitate his properties beeing faithful in their words bargaines couenants vowes and promises Thirdly to praise and magnifie him for his free and gracious calling of vs Gentiles to the grace of Christ whereof vnlesse hee had made vs truely partakers we could neyther celebrate and confesse him as it was sorespoken of by Dauid Psal. 10 50. 2. Sam. 22. Neyther reioyce together with his owne nation the Iewes called by the Gospell as was foresaide Deut. 32 45. Nor haue praised God as we are commanded Psal. 117. 1. Nor haue hoped or put our trust in him as Esay 11 10. except hee had become our Sauiour and redeemer To whom therefore for his vnspeakeable mercies in visiting the Gentiles and being their light be all ioyfull praise and thankes in all the Churches of the Saints DIAL III. Verses 14 15. Now the God of peace fill you with all ioy and peace in heleeung that ye may abound in hope through the power of the Holy Ghost And I my selfe am perswaded of you brethren that yee also are full of goodnesse filled with all knowledge able also to admonish one another now therfore brethren I haue written vnto you somewhat more boldly in some sort as putting you in minde of the grace which is giuen me of God Tim. SHew vs what is done in these verses begin with the 13. and so goe on to the verses following Silas In the 13. verse Paul finisheth his exhortatory speech touching loue and concord amongst the Romanes with a short pithy prayer wherein hee so declareth his ardent desire of their saluation as withall
hee had visited Spaine verse 24. Thirdly by naming the hindering cause which with-held him that hee came not presently namely the ministration of almes according to the trust put in him by the Church of Macedonia sent to the poore Saints at Ierusalem partly to expresse the good will of the Grecians which sent it partly to recompence a debt verses 25 26 27 28. Lastly by the final cause of his comming which was their greater edification in the faith of the Gospell verse 29. Tim. What be the doctrines which we may learne betweene the 22. verse and the 30 Silas From the 22. verse we may learne that the wayes of man are not in his owne hand for God disposeth what man purposeth Therfore as Paul could not come to Rome when himselfe desired so neyther shall wee doe what wee will but what God is pleased to haue done vpon whom therefore wee must depend for successe and rest in it with contentment thogh it be contrary to our desires hopes not taking on murmuring seeking vnlawfull wayes to compasse our purposes as if wee were Lords of our owne actions Tim. What learne we out of the 23. verse Silas Wee learne that Paul remoued not from the places where he begun to plant Churches till hee had finished what he came for beeing heerein the patterne of a faithful Steward who is found to discharge the whole trust till the time that he must render an account of his Stewardship 〈◊〉 〈◊〉 of this verse I collect that the Romanes were called to the faith and prosession of Christ not long after the ascension of Christ for the 20. yeare after it did Paul write this Epistle but hee had a desire of seeing the Romanes many yeares before he wrote vnto them therefore many yeares before they were conuerted not by Peter as Bellarmine affirmes of whose being at Rome al the learned doe doubt nor by Peter and Paul ioyntly as others thinke but rather by the preaching of Barnabas the Apostle as Clement reporteth Tim. What doe ye obserue in the 24. verse Silas Whereas Paul writes that hee trusteth to see them in his iourney into Spaine we gather that this iourny was not directed by speciall impulsion and motion of the Spirite as sometimes it was done Acts 16. but by humane purpose therefore he saith I trust and indeed wee reade not in sacred writ that euer hee came at Spaine for this place which onely mentioned his minde heerein giueth vs no light of a certaine iudgement Hee speakes onely of a purpose not of a performance Paul doubtlesse meant it yet with reuerence to Gods will which so ouer-ruleth the euents of mens intentions as in a speciall manner he gouerned the Apostles in their administration Secondly we learne that for future things which be contingent we are to depend vpon Gods good will and prouidence without all rash and peremptory presumption We are obliged not onely in the iudgement and purpose of our soule to referre all to his most wise and iust disposition but to signifie the same with the words of our mouth saying I trust to do this or that I trust to haue such a thing c. Thirdly it is a good fruite of loue reuerence which we owe vnto the Ministers of Christ which are true and faithfull to bee their companions of their iourney to set them forwards on their way namely when they are to trauaile through vnknowne and dangerous wayes if the people must lay downe their necks much more tread three or foure steps for their Ministers Howbeit it is like Paul expected this kindnesse from the Romanes not so much for his owne conduction and safety as to impart holy and whole some things to such as went along in his company which they might communicate at their returne to their brethren at Rome for the greater benefite of the Church which should aduertise teachers to take all occasions of profiting their people and to conuert receiued kindnesses to their good which shew and do them Tim. What may we learne from the 25. verse Silas It affoords vs these two instructions First hee calleth the poore not any kinde or speciall sort as such which had forsaken all for Christ but generally such Gospellers as were afflicted with want and liued in worldly necessity these he calleth Saints because they were such by profession Secondly by the Sacrament of holinesse to wit Baptisme which dedicated them as holy to Christ. Thirdly by sanctification of the Spirite purging their consciences by the bloud of Christ and renuing their hearts to sanctimony and godly purenesse by his Spirit Al rich and poore which beleeue in Christ bee Saints while they liue in earth and must minde and practise sanctity as euer they will see heauen Secondly that it is a good and holy duty to minister be helpefull to such poore Saints eyther in giuing collecting or carrying almes to the godly poore which are euer to be releeued and with our best affections Gal. 6 10. The honest and holye poore which follow godlineste and their vocation haue most interest in our mercy Tim. What may we learne out of the 26. verse Silas Seeing the Grecian Churches such as were planted in Macedonia and Acbaia did succour the needy brethren at Ierusalem we ought by this example to extend our charity when ability suffereth beyond the seas to forraine Churches when they neede vs as our English Churches haue often and liberally done both to diuers afflicted Grecians and chiefely to the Saints at Geneua beeing afflicted and distressed through warres betweene them and Sauoy The reason is the straight coniunction which is betweene the faithfull as betweene brethren fellowes members coheires c. which no difference of language no distance of place can dissolue such then straighten their charity too much which restraine it to their owne parish or nation c. Againe learne that contributions must not bee extortions and compulsions as comming of necessity or for any by or sinister respects but voluntary oblations it pleased them they gaue because they would they were not forced see Acts 11 29 30. 2. Cor. 9 5. and 8 9. To giue because we are asked or for that they would not be held niggards or out of feare of danger if we deny a stout begger or onely to discharge sesse may profite receiuers but doth not benefite the giuer who hath no fruite of his gift except it come of beneuolence and good will Tim. What learne we out of the 27. verse Silas These things First it behooueth to returne thankfulnesse where wee receiue a benefite for a good turne hath the force of an obligation and bindeth to a recompence debters they were to the Iewes by the law of charity and equity it is verye equall that few and small things be repaide for great and many kindnesses temporall for spirituall things their goods for the Gospell comforts to their bodies from whome our soules receiue food of eternall life This insinuated to
goodnesse and purpose Tim. But how may it bee proued that in this testimony the Prophet comprehendeth things belonging to saluation Silas First because all Gods blessings had their foundation in Christ and in the couenant of grace through him For if God gaue the Israelites Canaan as a more fruitefull land it was because he was mercifull to them now certainly God is mercifull to his people no otherwise then for Christs sake in whom hee is well pleased Mat. 3 17. Therefore vpon the promise of Christ depends all externall blessings giuen to the faithfull before the comming of Christ. Secondly the possession of the land of Canaan was not simply promised and giuen to Iacob and his posterity but as a type figure and signe of the heauenly inheritance Heb 11 13 14 15. Therefore doth Paul proue the election of Iacob to eternal life by the enioying of that land and the reprobation of Esau by thrusting him and his posterity out of it Then these temporall thinges were effects and signes of Gods loue and hatred Tim. But that was spoken of the posterity of Iacob and Esau how well doth it agree vnto their persons Silas It agreeth vnto both though principally vnto Iacob and Esau as the two Authors yet so as that some of Esaus posterity might be saued and of Iacobs prosterity some might be damned without any impeachment vnto this truth namely that God chuseth vnto saluatiō most freely whomsoeuer he electeth Tim. Now interpret the wordes and tell vs what it is to loue Sil. To loue is to will vnto one the greatest good euen eternall saluation and all things which bring thither Tim. What things doe ye consider in Gods loue Sil. First purpose Secondly manifestation As in our loue to others first wee wish them good whom we loue and then wee doe them good as in the example of Parents friends husbands c. So it is in God hee purposeth all good to his Children chusing them from euerlasting to be saued by Christ and afterwards when they come into the world he makes knowne his loue by their effectuall calling sanctifying and renuing their hearts ingendering in them a study of good workes strengthening them to an vpright obedience and perseuerance in grace and finally glorifying them in heauen Rom. 8 38 39 30. Iohn 3 17. Rom. 5 5. Tim. But if wee were alwayes loued of God how were wee then his enemies Silas Wee were enemies because of sinne which God extreamely hateth but loued because of his election and mercy Though hee out of his purpose decreed the cheefest good to his children yet while they sticke and remaine in their naturall corruption being out of Christ they were children of wrath enemies vngodly c. Ephe. 2 1 2 3. Tim. What is our instruction from hince Silas That our saluation and all that appertaineth to it springeth altogether from Gods eternall loue The reasons heereof bee first because God being most free would not fetch the cause of our saluation from any other thing then from himselfe Secondly because there can no higher or former cause of mans good bee giuen then Gods good pleasure Thirdly to beat downe the pride of mans heart that hee might not glory in his owne merites but render the whole praise of his saluation and whatso euer belongs thereto to the free loue of God in Christ. Tim. But though God were not moued to chuse vs for any workes in our selues yet was hee stirred thereunto for his sonnes sake Silas Not so neither but contrarily the loue of God did moue him both to purpose and to giue Christ for our Sauiour and therfore could not be the impulsiue cause to Gods loue to the which it is subordinate and not superior Indeed sinners hauing offended God are 〈◊〉 to fauour for Christs sake so they beleeue and repents but that is because God out of his loue had decreed such a meanes of our recouery Tim. What vse of this Silas It teacheth a difference betweene Gods loue and our loue his wayes and our wayes for we are not bounde to loue or to chuse any person but in respect of his worth euen in our enemies we are to esteem Gods creation and adoption in them as grounds of our loue but with God there is no such matter who findes no cause of louing vs out of himselfe vnlesse we speak of his actuall loue which he bare vs in time and hath reference to his owne image restored in vs Psal. 11 7. Secondly hence wee haue a spurre giuen vs to quicken vs to thankfulnesse when we consider that both for our selues and whatsoeuer good thing we haue we are beholden to Gods eternall mercy for it Thirdly wee must endeauour in euery blessing that wee haue to see the loue of God in it since his loue is the fountaine of all good eyther temporall or spirituall that comes vnto vs. Lastly wee are warned as God loued vs freely so to loue him freely not for his benefit onely or feare of punishment but meerely for himselfe In louing God studying to loue God his infinite most sweet loue grace mercy bounty and all other thinges in him and for him Tim. In what meaning is hatred applyed to God in Scripture Silas In a three-fold sence First to hate it signifieth not to loue and chuse Secondly rustly to decree punishment and inflict it Psal. 5 3. Thirdly to be displeased with things done against his law God is not saide to hate Esau in this last sence for hee was hated of God before hee had done any euill but in the two former meanings God hated him for he did not elect him and hee appointed to destroy him in regard of those sins which he should commit after he was borne Tim. What is the instructions from hence Silas That Gods hatred is the soueraigne and chiefe cause of the damnation of the wicked their owne sinnes eyther actuall or originall or both beeing the meritorious cause Secondly by the example of Esau we learne that all men are not chosen but that there are some reprobated as well as elected Lastly that Gods promises though they be preached vnto all the members of the visible Church yet they do take no place in those which are not elected DIAL VIII Verse 14 15. What then is there iniquity with God God forbid for hee saith to Moses I will haue mercie on whom I will shew mercy and will haue compassion on him on whom I will haue compassion Tim. VVHat is the purpose and drift of this Text Silas To cleare God from al iniustice in the matter of his eternall predestination Tim. What be the parts of this Text Silas First an obiection verse 14. Secondly an aunswere verse 15. Tim. What is the obiection and whence doth it arise Silas The obiection is that there is iniquitie with God or that God is vniust It doth arise from the pride of mans corrupt reason rebelling against the counsell of God Tim. What is
vs that that to our good intentions wee ioyne good ends and to our good endes good meanes that all may bee good not making our owne or other mens opinions and affections the rule of our meaninges except they agree with the rule of the Scriptures euen with Gods minde contained therein without the certaine cleare knowledge whereof thorough the enlightning of the holy Ghost euen out praiers our preaching our thankesgiuing and receiuing the holy mysteries or other duties of religion and Righteousnesse with whatsoeuer good meaning wee seeke to do them they are turned into sinne beeing I say not done by knowledge and obedience of the will of GOD therein Rom. 14 23. 1 Tim. 4 3. DIAL III. Verse 3. For they being ignorant of the Righteousnesse of God and going about to establish their owne Righteousnesse haue not submitted themselues vnto the Righteousnesse of GOD. Tim. WHat is perfourmed by the Apostle in this verse Silas These two thinges First the faults of the Iewes zeale are heere more distinctly and plainly laid downe as first their ignorance of the righteousnesse of God Secondly from thence did spring pride out of opinion of their owne righteousnes Thirdly their pride engendred contempt of the grace righteousnesse of Christ. The second thing is the 2. maine part of this Chapter to wit the distinction of righteousnesse into two parts the righteousnesse of God and our owne righteousnesse Tim. What is meant heere by ignorance Silas Not barely the want of knowledge but the not knowing of such things as the Iewes being Gods people were bound to know For the righteousnesse of GOD was reuealed in Scripture hauing witnesse from the Lawe and Prophets and taught in the Assemblies and a thing verie needefull to bee knowne as that wherein mans felicitie doth consist for Righteousnesse and blessednesse are alwayes ioyned and annexed together vnseparably Psal. 32 1. Hab. 2 4. The lust shall liue by Faith Tim. What signifies the righteousnesse of God Silas The righteousnesse of God is threefold first his vniuersall iustice which requireth in Angels and men perfect purity outward and inward in all poyntes according to the exact 〈◊〉 of the law Secondly particular correctiue iustice whereby hee eternally reuengeth and punisheth sin sinners without pardon in Christ Rom. 3. 5. Thirdly that which Scripture calles the righteousnesse of Christ and offaith Romaines 3. 22. and 10. 6. In all these three sorts of righteousnesse the Iewes were ignorant although the third bee heere meant principally which is called the righteousnes of God because it is giuen appoin ted and approued of God Tim. What are we to gather for our instruction from the first words being thus expounded Silas That it is a sinne to bee ignorant of God or his righteousnesse The reason is because wee haue a commandement from God to seek the knowledge of him and that which pleaseth him Exodus 20. 3. 1. Chro. 28. 8. Destruction is threatned to the ignorance of the Gospell Tim. But is there no difference in this sin of ignorance are all ignorant persons alike sinners Silas No not so their ignorance is the lesse sinnefull which want meanes of knowledge as the Turkes and the Pagans but these Iewes here spoken off had Moses and the Prophets therefore their ignorance was the greater sinne Tim. What vse hereof Silas It shewes them to be deceiued which thinke to bee excused before God by their ignorance of his will whereas none no not simple ignorance can excuse any for he must be beaten who knoweth not his masters wil much lesse affected and wilfull ignorance Secondly it exhorts all Christians as they will auoyde the guilt of sin and condemnation to labour for the knowledge of God and his righteousnesse for herein stands eternall life to knowe God and Christ Iesus Iohn 17 3. and Christians should account all things as dung in respect of the precious knowledge of Iesus Christ. Phil. 3. 8. Tim. What other thing collect we from these words Silas That where there is the ignorance of God and his righteousnesse there can be no true zeale for God for in all right zeale the thing which is earnestly loued must be distinctly knowne of him that loues it Tim. What profit is to be made of this poynt Silas It proueth the zeale of supersticious Papists and blind Protestants to be vicious and dissembled for whatsoeuer earnestnesse they shew as they can be very holy and earnest about things pleasing to God and belonging to his glory as they thinke yet all that is nothing lesse then true zeale so long as they are ignorant of GOD and his word also it shewes the cause why nien lacke good zeale to wit ignorance it is the mother of an erronious zeale Tim. What doth accompany this their ignorance Silas Arrogancy and haughtinesse of minde in that they sought to establish their owne righteousnes Tim. What is meant by their owne righteousnes Silas The righteousnes of the lawe or of workes inherent in themselues and consisting in their own labours and working either before grace by strength of nature or after grace by the Spirite whereby they thought to merite Gods fauour and eternall life as the Pharisie Luke 18. Tim. What are we to learne from hence that Pride accompanieth ignorance Silas First the falsehood of that Popish principle that ignorance is the mother of deuotion whereas indeede it is the Parent of errour and presumption Secondly we see what a dangerous matter it is to be ignorant of God and Christ for such doe not take themselues to be in that sinfull and damnable estate and to haue neede of Christ his sufferings and obedience but that by their owne workes and seruing of God they shall bee saued well enough as these Iewes thought which is a pride most execrable The nature whereof is to make a man to seeke for all felicity in himselfe and not to bee beholden to any other for any thing rather chuse to perish then to receiue the righteousnes of Christ as beggers doe almes Tim. What is meant here by establishing Silas To erect set vp and make to stand whereby is implyed that mans owne righteousnesse is very weak like a dead corps or one that lyeth bed-rid or a baby made of clouts For as in vaine we goe about to set vp these or to make them to stand so mans own righteousnes by works is vnable to stand before the exact iudgement seat of God Psal. 130. 3. 4. Dan. 9. The reason is because the woorkes which men doe before grace are sinfull and offend God seeing they be not done out of saith Rom. 14. Secondly the works which follow faith are imperfect and therefore cannot please God and merit his fauour And lastly euen our best workes are but the fruites and effects of our iustification and therefore can be no meritorious causes of it Tim. Whereunto must this knowledge serue vs Sil. That we beware
we trust not in our owne workes to haue righteousnes and life thereby least through pride wee fall into the same condemnation as these Iewes did whome if God spared not for their vnbeleefe how will he spare vs Tim. But what did follow the pride of the Iewes Sil. A wicked contempt of the righteousnesse of God for they would not be subiect vnto it Tim. What is it not to be subiect to the righteousnesse of God Silas Not to receiue it being offered but stubbornly to refuse it to cast it from vs as a thing superfluous Tim. What doctrine ariseth from hence Silas That ignorant proud iusticiaties which trust in the merites of their owne workes are rebels against God and his grace for it is rebellion against God to resist his will in his promises as well as in his commandements For as rebels will not bee subiect to their Prince but rise vp in armes against him partly because they are ignorant of the Princes power and partly because they are highly conceited of their owne strength So Pharisaicall iusticiaries and merit-mongers because they knowe not the perfect exact iustice of Christ and doe too highly thinke of their owne righteousnes thence it is that they onely entertaine not but reiect the grace of Christ with disdainesulnesse a most miserable condition Tim. Come we now to the distinction of righteousnes and tell vs what it is Sllas Either Gods righteousnesse or our owne this distinction was set down before in cha 9. in other termes righteousnes of law and of faith Tim. What doe ye call Gods righteousnes Silas It consists in the forgiuenesse of our sinnes by Christs sufferings and the imputation of his perfect obedience for our perfect iustice before God Rom. 3. 4. 5. whereas our owne stands in working and our doings Tim. What further difference is there in this double righteousnesse Silas They differ in respect of the subiect for the one sticks in our selues the other is without vs in Christs manhoode Secondly they differ in the forme for our owne righteousnesse comes vnto vs by our owne working but Gods comes vnto vs by free guist and imputation of it to our faith Thirdly in efficacy for the one merites remission of sinnes and eternall life the other deserues nothing saue in strict iustice eternall death but is acceptable to God through Christ by approbation not of iustice but by acceptation of grace Tim. What is to be learned out of the comparison of this double righteousnes Silas That such as sticke to their owne righteousnesse trusting to their owne works shall neuer enioy the righteousnesse of faith or of Christ. The reason is because in the matter of saluation there is a flat contrariety between grace and merite Christ and Moses so as by no meanes they can agree together See Rom. 11 6 Gal. 2. 21. 5. 2. 4. Tim. What is the vse heereof Silas That all popish Iusticiaries and merite-mongers which so liue so dye are in most wretched condition for that righteousnesse of works which they follow they loose it because they can neuer bee able to keepe the Law withall by hauing confidence in their owne merites they neuer attaine Christs righteousnesse and so dye in their sinnes without pardon or saluation Secondly it exhorts all Christians for eternall life to depend vpon the grace of God and merit of his Sonne renouncing all selfe worthinesse euen as they couet and desire to be partakers of the righteousnesse of God vnto absolution for sinne and euerlasting saluation in heauen for God wil saue none but such as being humbled in the sight of their owne vnworthinesse and misery doe reioyce and glory in Christ oncly Rom. 5 11. 1. Cor. 1. 29 31. 1. Pet. 4. DIAL IIII. Verse 4 5. For Christ is the ende of the Law for righteousnesse vnto euery one that belesueth For Moses thus describeth the c. Tim. VVHat doth these two verses containe Silas Paul doth heere set vpon the third parte of this Chapter to wit the confirmation of the twofold righteousnesse which he propounded verse 3. and to shewe that the righteousnesse of faith is that alone which is to be sought after for our iustification and for our meriting eternall life Tim. How doth the Apostle proue that we are to follow the righteousnesse of faith rather then of workes Silas By two reasons contained in this present text the first is this That Christ is the end of the Lawe for righteousnesse but it is certaine that wee doe receiue Christ Iesus rather by beleeuing then by working Therfore wee must seeke to bee iustified before God by faith and not by workes Or thus The lawe serueth to send vs vnto Christ therefore we are iustified by beleeuing in Christ who is the end of the law by fulfilling it and not by the workes of the lawe which wee doe The other reason is taken from the property of the lawe which requireth perfect keeping of it vnto righteousnesse life verse 5. but the perfect keeping of the law is vnpossible to vs therefore wee cannot haue righteousnesse by the workes of the law but by faith in Christ. Or thus 〈◊〉 righteousnesse is impossible to be had which promiseth life vpon an vnpossible condition but the righteousnesse of the law is such therefore it is impossible and not to be sought after by vs but on the contrary the righteousnesse of faith being possible to bee had therefore it is to be followed of vs and rested in onely Tim. What be the parts of the fourth verse Silas Two First in what sence and meaning Christ is the end of the law And secondly how and to whom Tim. What is the connexion of this verse with the former Sil. By a preoccupation making answere to a secret obiection of the Iewes who might say and pleade that they sought for themselues no other righteousnesse thē that the law requireth and that being the true righteousnesse therefore they could not erre in their zeale for it Againe they being affraide to be excluded from this true righteousnesse if they admitted Christ therefore did not they imbrace him Vnto this their obiection the Apostle answeres that indeed the Iewes did not seek true righteousnes because they contemned Christ who is the end of the law for righteousnesse to beleeuers and therefore they had no cause to feare the loosing of the righteousnesse of the law by cleauing to Christ who is the end of it Or the connexion may be this to render 〈◊〉 why the Iewes through ignorance and pride refused the righteousnesse of God because they knew not Christ who is the end of the law for righteousnesse Tim. What law is meant heere Sil. By law is meant both ceremoniall and morall but chiefely the morall law of the ten Commandements Tim. In what sence and meaning is Christ saide to bee the end of the Law Silas This worde End hath foure significations in Scriptures
taken without stammering or doubting and that Faith which leaneth vpon it must needes bee verie firme and strong against all assaults of Satan whose fierie darts of doubtes and despaire are quenched by the Faith of Gods word If in marriage for wedlocke duties and comforts we stay vppon our mutuall promises how much more may the spouse of Christ euen euery faithfull soule quietlie and firmely rest vpon the promise of our husband Christ for all good thinges present and future both nowe and in Heauen Tim. What profit is to be 〈◊〉 of this second instruction Sil. First heereby is ouerthrowne the Popish doctrine which alloweth vnto iustifying Faith no more but probable or coniecturall knowledge leauing mens consciences full of feare and doubting of their owne blessednesse wherein vpon the matter they disable the word of Gods promise and make his word false For to teach that men ought still to sticke in doubts of their own saluation though God haue promised it by Christ to such as beleeue in him what is this else but to play the Butchers of mens Consciences which are euen kept vppon the racke by Romish Diuinity and also to charge the word of God with forgerie and falshoode as if hee did not meane in good earnest Secondly heereby wee see how slanderous they are which accuse the affiaunce and confidence of Faith to be a wicked and damnable presuming sithence it is dutie and Christian submission to relye vndoubtedly vpon the worde of God and not godlesse presumption which rather they are to bee 〈◊〉 with who haue all or most of their trust in their owne innocencie and good workes and not alone in the truth and mercy of God Thirdly heere is matter of great comfort vnto all faithfull soules who in all temptations stirring them to doubt of their owne happinesse they may enfree thēselues from all terror by hauing recourse to the word and promise of God as Dauid did I had perished in my trouble sayth hee but for thy promise thy worde hath comforted 〈◊〉 For as the palsie man in the Gospell hauing Christs word be of good comfort thy sinnes are forgiuen thee was thereby cheered aud made both quiet and ioyfull So the promise of the Gospell being applyed to a trembling Soule will fortifie and stablish it in tranquility and peace This Sathan knoweth and therefore his practise is to hide the promises of grace from troubled consciences or else to suggest vnto them this as though that such promises were not made to them or did not belong vnto them Tim. What is the third doctrine out of this 8. verse Silas That the preaching of the Apostles was all one with the Gospel which was written for that word of faith first written by Moses and afterwards by Paul to the Romanes is that selfe same word which Paul and other Apostles preached Therefore it is false which the Manichees and Papists auouch that the Apostles taught other things then that they then wrote that hence they may haue power to ioyne thereunto their Apostolicall traditions vnwritten which errour of theirs must bee reiected as Apocriphall and false If they bee not confonant to the Scriptures they came not from the Apostles but are counterfet Tim. Let vs proceede vnto the 9. verse and tell vs what is meant by confession Silas An open and plaine profession that Iesus who is Lord of all is our Lord also for that hee is Lord the Diuils know and acknowledge Therefore Christians must goe further and beleeue it with affiance Tim. In what respects is Iesus our Lord Silas Both by right of Creation and power ouer vs and also by grace of redemption hauing as well ransomed vs to bee his owne peculiar people as created and gouerned vs. Tim. What is it to beleeue in thine heart Silas It is not onely in our mindes to see and assent vnto the trueth of the history of Christ which euen wicked men and hypocrites yea vncleane spirits doe but to embrace in our hearts will and affections with holy confidence the benefites of Christ his death and resurrection euen reconciliation with God remission of sinnes righteousnes and life eternall Tim. Why is confession set before faith which is the cause and roote of confession Psalme 116. 10. I beleeued therefore did I speake Silas First because Moses did in this order propound them as in the 8. verse is cited Secondly we cannot discerne other mens faith or other men our faith but by our outward profession of it before men it is declared by our confession and action Tim. Why 〈◊〉 hee onely name Christes resurrection seeing faith respects his birth life death and all which Christ did and suffered Sil. First because the faith of the resurrection of Christ doth distingush Christians from Pagans and Infidels who do easily accord to beleeue that the man Christ was born liued and dyed but they deny his resurrection as a thing which exceedeth compasse and reach of reason the Philosophers discerned it not but derided it rather saying What new doctrine is this Acts 18. Secondly because all that Christ did and suffered had profited vs little vnlesse hee had risen againe wherein hee obtained a perfect victory ouer sinne death hell and damnation for all the elect Lastly the article of the resurrection presupposeth al the rest and knitteth together as a linke both antecedents and consequents his incarnation life and death which went before and his ascension sitting at his Fathers right hand and his intercession which followes after his rising Vnder which then by a Synecdoche all the other passions and actions of Christ be contayned Tim. What doctrine ariseth out of this 9. verse Silas Onely this one to wit the facility and easinesse of that righteousnesse which is by faith in Christ 〈◊〉 vnto our righteousnesse before God and saluation in heauen there is no more difficult and hard thing exacted of vs but with the heart to beleeue and with the mouth to confesse Christ and by this meanes Christ will be neere to vs both in possibility and efficacy in possibilitie because it is a thing possible which may bee that elect sinners shall haue grace to beleeue especially God hauing ordained them vnto Faith Actes 13 48. but it is vtterly vnpossible that they should keepe the whole Law perfectly Gods decree and mans corruption being against it And secondly hee is neere and easie to vs in efficacie because through the holy Spirit hee is made to dwell in a faithfull heart really and actually and his righteousnesse as a robe or garment is put vppon them to couer their sinnes and vnrighteousnesse Tim. Yea but to beleeue in Christ is no lesse impossible hard then to fulfill the Law for we haue no more power to doe the one then the other Silas It is true but this facility is to be vnderstoode not in regarde of the beginning and efficient cause of Faith which is meerely Gods gifte without
the defect not vsing thē at al or in the excesse vsing them intemperatly may and doth deserue damnation and will certainly draw it vpon the heads of all such which repent not of their immoderatenesse about these externall thinges yet a man doth not please God or shal be saued because he eateth Fish rather then Flesh and drinketh Beere and not Ale Tim. Shew vs what vse Christians are to make of this doctrine Silas It serues for confutation of the Manichees affirming some meates in their owne nature to bee euill as Flesh Egges Milke and Wine saying of Wine that it is the gall of the Prince of darknesse dishonouring the Creator and 〈◊〉 this Text which plainely faith The Kingdom of God is not meates Also the 〈◊〉 their 〈◊〉 fellowes who defend that it were as good to eate and deuoure a soule as to eate things that had bloud and life These put sinne and damnation in meats euen directly and so do the Papistes indirectly and by necessarie consecution For whilst they doe auouch in worde and writing that howsoeuer no creature is impure by creation but so confesse all to bee good which God hath made yet that to eate flesh or white meates at certaine time as Lent Ember Weekes Fasting daies c. is a matter against Religion displeasing to God yea a mortal that is in their construction a heynous sinne and no lesse fault then to kill a man holding them for best christians which doe put most Religion in abstinence from meates which they reckon as a thing not acceptable alone but meritorious and satisfactory to Gods Iustice both for themselues and others all vpon this pretence to tame the flesh which in the meane time they pamper with manifold delicacies great prouokers of lust What is this else but to fulfill the prophesie of the Apostle 1. Tim. 4 2. in hypocrisie and coloured wordes to make all meates vncleane at some time and to some men at all times as if meates were the Kingdome of God or if the kingdome were to be won or lost by meates or drinkes Tim. What other Lesson from these words Silas That meates and whatsoeuer other indifferent things are more slight then that Christians ought to contend about them for seeing they are no parts either of Law or Gospell what reason haue Christians to dissent for them Indeed for such things that please or displease God as precepts of the Law promises of the gospell faith and obedience towards God we are strongly to stand and earnestly to contend for such things Iude 3. whereof we haue Paul for example Galat. 2 11. What may wee iudge then of those Papistes and Protestants which chafe and fret for neglect of a humane Ceremony being colde and carelesse about Christian duties tything Mint and Annice and neglecting greater things of the Law stumbling at strawes and leaping ouer blockes Also what folly to make such adoo about titles precedencie and such other toyes as if Heauen did lye vpon it This very distinction of things vnnecessary to the kingdome and necessary well and duely considered would cut off diuision and debate among brethren who howsoeuer there may be some reason for differences about the inheritance and their fathers goods yet for chips and feathers to contend may argue lacke of wit or good will or of both DIAL VIII Verses 17 18 19 20. But righteousnesse peace and ioy in the holy Ghost For whosoeuer in these things serueth Christ is pleasing to God and approued of men Let vs then follow c. Tim. WHat doth this text containe Silas First the condition or parts of Christs kingdom which consisteth not in meates or in other externall things bur in things inward and spirituall to wit righteousnesse peace and ioy such as come from the Holy-Ghost and are not carnall nor can bee lost verse 17. Secondly a reason from the effects thus In these things we serue Christ and please God but the kingdome of God doth stand in seruice of Christ and pleasing of God therefore righteousnesse peace and ioy are necessary to the kingdome and not meates verse 18. Thirdly a conclusion that sithence peace is one part of religion and of the kingdome therefore by all meanes Christians are to imbrace that and to put away strife about other vnnecessary things verse 19. But least wee should thinke that euery kinde of peace should bee followed hee adioyneth thereunto edification verse 20. An edifying peace is to be followed and whatsoeuer belongs to it as charity forbearing concord forgiuing one another meekenesse and all other furtherances of peace be diligently to bee sought for Vnto this edifying peace there is set against it as opposite destroying contention Fourthly an answere vnto a secret obiection But seeing all meates are pure created and granted of God as lawfull to vse why should it not be good for me to eate of all meates whatsoeuer become of other men Not so saith Paul for though al meats be good yet they bee not good to him which eateth with offence to his brother verse 20. Tim. Now expound and tell vs what is meant by righteousnesse peace and ioy Silas Righteousnesse signifies iustice imputed or of the person beeing absolued from sinnes and accepted righteous through faith in Christ. Secondly inherent iustice righteousnesse of workes or that which the Scripture calleth sanctification or holinesse of life begun in such as are iustified by faith Peace signifies inward peace of conscience quieted in respect of reconciliation with God and remission of sinnes also outward concorde with the brethren this beeing a fruite of inward peace of the soule as that followeth iustification by faith Romanes 5 2. By ioy is vnderstood the sweete motion of a Christian soule cheered vp and made glad partly by present sence of Gods loue shed into the heart and partly out of hope of the reward to come Rom. 5 3 5 6. Of this ioy Christ saith it is not taken away Iohn 14. And Paul that it makes ioyous in tribulation Rom. 5 3. Of these three ye may reade at large before namely in the Dialogue vpon the beginning of the fift Chapter The Holy-Ghost is added here both to note the efficient cause of Christian righteousnes peace and ioy also to distin guish Christian righteousnes peace and ioy from that which is worldly and carnal grounded vpon earthly thinges and being also vnconstant Tim. What is the doctrine from these words Silas That things which be necessary to the kingdome that is to religion and saluation they bee spirituall and inward things such as by the Holy-Ghost are wrought in the soule as namely iustification by faith peace of conscience ioy in the Holy-Ghost which is not so to bee taken but that charity repentance godlines meekenes patience temperance truth goodnesse fidelity c. doe belong to the kingdome But these three are heere named as chiefe and cause or ground of the rest which bee vnseparably linked to these For iustifying faith