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
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
things Sil. First they obtained remission of sinnes Secondly they were made inwardly new and outwardly they liued hohly Thirdly they called vpon God with perseuerance communicating together in prayer doctrine breaking of bread and all holy workes Fourthly they stedfastly put their trust in God Fistly they regarded not riches for they laid the price of their things at the Apostles feete Sixtly they gaue testimony of Christ boldly Seauenthly in his quarrell they bestowed their liues and cheerefully shedde their bloud For proose of all these haue your recourse to the history of the Acts. Tim. How is this righteousnes manifested without the law Sil. That is without the workes of the law or without this that the law be fulfilled of vs for some Gentiles were iustified which knew not the lawe also some Iewes were iustified which regarded not the lawe and though some did both knowe regard and doe it as Nathanael and Zachary yet the obseruation of the law by them was not the cause why they were iustified The law then is an helpe to iustification in somuch as it doth accuse and condemn vs and so driues vs to Christ accidentally as a disease brings to the Phisition but the law of it selfe hath no strength to forgiue sinne and to suggest and work faith into our harts or to enable vs to keepe it perfectly that we might bee iustified thereby Tim. How many wayes hath this righteousnes witnes of the law and the Prophets Sil. Sundry waies First by euident and cleere sentences which prophesied of Christ and of faith that iustifieth Secondly by tipes and figures which went before in the old Testament as the brasen Serpent and Ionas his beeing in the Whales belly three daies also the Paschall Lambe the Rocke the Cloud did shew Christ. Thirdly by Sacrifices Offerings and ceremonies of the law the bloud of Lambs Goates did signifie Christ to be slain for sin Fourthly by the Sacraments as Circumcision and the Passeouer all which doe beare testimony that our righteousnes remission of our sinnes and eternall life are not to bee founde in our selues but to be sought by faith in Iesus Christ. DIAL XII Verse 22. I meane the righteousnes of God through the faith of Iesus Christ in all and ouer all that heleeue Tim. IN what sence is the faith of Iesus vsed here Sil. Not actiuely for that which Iesus had but passiuely for that faith whereby hee is had and receiued Tim. What is the drift of this text Sil. To open and vnsold more at large that which hee spake concerning the righteousnes of God laying foorth first the instrument whereby it is applied vnto vs which is faith Secondly the persons or subiect vppon whome it is bestowed which be all beleeuers without difference of nations Thirdly the efficient and principall cause of righteousnes which is God And fourthly the materiall cause which is Iesus Christ. Tim. What is the righteousnes of God Sil. That which commeth meerly by Gods good guift and maketh vs acceptable to God euen able to stand before God this righteousnesse wee doe attaine through faith which iustifieth obiectiuely because it leadeth to Christ and instrumentally as the hand of the soule to apprehend it therefore it is written the righteousnes of God through faith Tim. What are the kinds of faith Sil. Foure first historicall which is a knowledge of the history and letter or of the doctrine of the Scripture thence called dogmaticall faith Secondly temporarie faith which is a knowledge of the trueth with an assent to it for a time Math. 13. 21. Thirdly miraculous which is a beleefe that by the power of God straunge wonders may be done 1 Corin. 13. 1 2. Fourthly iustifying faith by the which the righteousnes of God is receiued Of this iustifying faith there are two parts the first is a knowledge of the things to be beleeued as Iohn 6. 69. wee know and beleeue Secondly application of them to our selues Tim. How proue ye that there must bee application in true faith Sil. First by the commaundement beleeue the Gospell Marke 16 1 5. Secondly by the nature of faith which is an hand to drawe Christ to vs. Thirdly by the example of Scripture as Dauid Psalme 18 2. Mary Luke 1 28. Thomas Iohn 20 28. Fourthly by reason for howe can Christ profit vs if he be not applied and put on by faith And 5. by the testimony of the learned which teach true faith to be particular with application as Hierom Cyril c. Tim. What actions are required vnto faith Sil. These fiue First approbation of the things beleeued Secondly expetition in an ernest desire of them 3 〈◊〉 apprehension in a fast laying hold of them Fourthly oblectation in delighting my selfe in them Fiftly expectation in looking certainly to inioy them Tim. What be the degrees of faith Silas Three-fold First such a faith which is a true and earnest desire to beleeue the promises of Christ. Secondly a little faith which is a certaine assurance that the same belongs to vs. Thirdly a full perswasion when the heart is strongly assured thereof ioyned with a sure and certaine knowledge of things hoped for Heb. 11 1. Tim. What is the obiect of Faith Silas Christ Iesus in whom wee do consider three things First his person God and Man Secondly his Offices King Priest and Prophet Thirdly his benefits Remission of 〈◊〉 〈◊〉 〈◊〉 reconciliation adoption sanctification eternall life Tim. What are the persons vnto whom God 〈◊〉 Christ with his benefits Sil. All the beleeuers and onely the beleeuers Tim. What thinke ye of the elect Infants are they Beleeuers Tim. Some think them to be iustified by the beleefe of the Church Others thinke it to be by the beleefe of their parents Others by the beleefe of sureties Others by some secret worke of the spirit But I think that they are saued by their owne faith as it is generally written The iust shall liue by his owne faith Tim. But they want knowledge without which there is no Faith Sil. True they lacke knowledge which is by discourse yet they are not altogither without some knowledge such as for their age they are capeable of as appeareth by this that reason is in children though they want the vse of it Also by the example of Ieremy Iohn Baptist and Christ all which had the light of the Spirit in their infancy being sanctified in the wombe Tim. What vse was made of this Sil. That men which haue not true faith should labor to get it seeing no righteousnes is had without it nor saluation but by it Secondly such as haue it should cherish and labour to encrease it by all good means and be thankfull to God for it Thirdly to take comfort to our selues vpon the death of young children seeing God who hath made a Couenant of life with them doeth worke in them to beleeue in him DIAL XIII Verse 23 24. For there is no difference for all haue sinned and are
depriued of the glory of God and are freely iustified by his grace thorough the redemption which is in Christ Iesus Tim. WHat be the parts of this Text wherein this former Doctrine is more fully opened and illustrated Silas Two First a generall necessity of iustification Secondly two causes thereof the efficient and the matter Tim. What is the meaning of this 23. verse Sil. That all through 〈◊〉 are depriued of the righteousnesse wherein God is most glorified Or thus as some expound it all the elect by reason of their sinfull nature and life are voide and destitute of eternall life which consisteth in the participation of Gods glorie and therefore are depriued of righteousnesse to which belongeth the promise of glory Tim. How proue ye that al men haus sinned Sil. First by the authority of Scripture 1 Iohn 1 6 8. and Iames 4 2. Secondly by common experience because it hath beene seene in all ages that the best men haue sinned as Noah Lot Abraham Dauid Thirdly by the testimony of conscience which doth witnesse vnto euery man that he is a sinner and doth bring dread and feare of iudgement for sinne Lastly the iudgements of God which are so common in the world do tell vs that no man is without sinne which sticketh close to mans nature euer in the godly till the dissolution of nature Tim. How many wayes do men sinne Sil. Not a few but many not one but sundry waies as originally actually by omission and commission against God and man in thought word and deede of ignorance of negligence of presumption secretly openly in matter and in manner in substance in circumstance against Law and against Gospell Tim. What vse make you of this point Sil. It reproueth the Papists which ascribe freedome from sinne to the virgin Mary and also other Heretickes which hold an absolute freedome from sinne in the regenerate euen in this life Secondly it teacheth vs to thinke of other mens sinne with compassion considering our owne Thirdly it serueth to humble all men and to driue them out of themselues to Christ to feeke righteousnesse in him and to bee full of awe and watch seeing there bee so many wayes to misse the marke and but one to hit it Tim. What is meant by the glory of God Silas Some thinke it is the perfect righteousnesse of Christ the imputing whereof to the beleeuers is much to the glory and praise of his free grace and good will But I think it is hereput for eternall life which standeth in the fellowshippe of Gods glory and that this is the meaning may appeare by the worde destitute or depriued which signifieth one that fainteth in a race falleth short of the goale nowe eternall life is the goale of our race the price of the high calling of God Philip. 3. Tim. What vse of this poynt Sil. That through sin wee are most miserable as hauing thereby lost the chiefest thing which is Gods glory in the fruition whereof is all our happinesse which should make vs loue Christ by whome it is restored Tim. What learne we hereby that wee are freely iustfied by his grace Sil. That which mooued the Father to giue his Son to vs was his free fauour Secondly it proueth that faith iustifieth onely for were we iustified by workes but in part we could not be iustified by grace Rom. 11 6. If of works not of Grace Tim. What is the matter of our Iustification Sil. The redemption which is in Christ Iesus by which is meant a deliuery from sinne and misery by the merit and power of Christes bloud shed of which redemption wee haue the beginning now and looke for perfection in heauen Tim. What learne we from hence Sil. First the exceeding loue of Christ giuing himselfe a ransome for sinnes Secondly the exceeding daunger of sinne hauing inthralled vs to Sathan and hell Thirdly the exceeding great duty of thankfulnes we owe to Christ our Redeemer Note that wee are saide to bee iustified freely though Christ laide downe a price and wee bring faith which is an act of our will because God freely gaue Christ and freely workes faith in vs which iustifieth in respect of the obiect Christ and not as it is an act or worke of ours DIAL XIIII Verse 25. Whome God hath set foorth to bee a propitiation through faith in his bloud to declare his righteousnes by the forgiuenes of sinnes that are passed Tim. VVHat doth this text set forth vnto vs Sil. All the causes of iustification yet more fully Tim. Shew vs these causes what they be Sil. The efficient cause is God the matter is Christ our atonement the instrument is faith the end is the glory of God in the declaration of his righteousnes Tim What learne ye by this that God is said to set forth Sil That wee must seeke the first and soueraigne cause of saluation not in Christ but in God vpon whose eternall loue it doth depend Tim. What learne we hereof that Christ is saide to bee set forth of God Sil. That the doctrine of the Gospell is no newe thing inuented by men but commeth from heauen beeing a diuine truth Tim. But how many wayes is Christ said to be set forth Sil. Two wayes first by the reuelation and preaching of the gospell wherein things to be beleeued concerning Christ and our saluation are propounded to vs and set before vs. Secondly therein the Spirit of Christ inspireth vs with faith and perswadeth our minds to assent to the things shewed and propounded being good and mostioyfull things Tim. But may not this of Gods setting forth his sonne be referred to predestination Sil. It may so because thereupon dependeth the merit of Christs death Now if yee take it so that God in his predestination decreed to set forth his son then the meaning is thus much that touching our reconcilement to God by the redemption of Christ we must account that this commeth to vs by the onely determination and free purpose of God The reason of which purpose seemeth to be this that God meant to restore the world to his first estate by him by whome it was made at the first Tim. Christ the matter of our Iustification why is he called Our Reconcilement Tim. Because Christ is the true propitiatory as the word heere vsed doth signifie our Propitiatour or Reconciliator for he doth allude to the propitiatory or Mercie-seate of the Law which was a figure of Christ in these three things First out of the Mercy-seate were the Oracles giuen so by Christ we are shewed the Oracles of the will of God as touching our saluation Secondly God was saide to dwell at the propitiatory so in Christ the whole fulnesse of the Godhead dwelleth corporally Col. 2 9. Thirdly there God was made fauourable to the people so is God by Christ alwayes pacified and reconciled to vs Col. 1 18. Tim. Why is Christ our onely reconcilement Sil. Because he is a man free from sinne Secondly
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
merits which are to be abhorred howsoeuer couered coloured with the name of Christ. 2. It admonisheth al men to seek after the true distinct knowledge of Christ and to desire to knowe nothing but him vnto their Saluation hungring after his righteousnesse wherein standeth their full and perfect happines Tim. What is the other instruction out of this first part of the verse Silas That the whole righteousnesse of Christ and whatsoeuer is in him is theirs which are his members by faith Tim. By what meanes may we know them which are thus his members Silas By this marke that they walke not after the flesh but after the spirit Tim. But wherefore doth the Apostle repeate this hauing mentioned it before Sil. Because faith by the which we are in Christ being an inward and hidden thing seated in the heart may easily be counterfeited by hypocrites who if they doe say professe and glory as they are apt enough to doe that they are in Christ there is none can controlle them because none can see what is within their heart And howsoeuer such as are in Christ and haue faith cannot deceiue themselues yet many doe by thinking that they are in Christ and haue faith when they haue not presuming of what they neuer receiued This moued the Apostle heere againe to mention such a witnesse of our being in Christ which is outward and more subiect to sence and therefore lesse apt to deceiue namely newnesse of life or sanctification which is such a thing as without it we can neuer assure our selues that our sinnes are forgiuen by Christ and that wee are free from condemnation For though it bee not the proper cause of our comfort yet it is a cause without the which we can haue no sound comfort because it is ioyned vnseparably with iustification for God doth euer sanctifie by his Spirite whom he doth iustifie by faith also newnesse of life is a sure testimony of a liuely faith which makes vs certaine of our reconciliation with God Moreouer newnesse of life is a fruite of the Spirite and it is a chiese part of our thankfulnesse to God who is then most honoured when his will is sincerely obeyed Tim. What vse is to be made of this doctrine Silas First it reproues the hypocrites who say they haue sanctification and yet still walke after their owne corrupt lusts Secondly it admonisheth all to labour for sanctification without which there is no certainty of iustification to be had Lastly it much confirmeth such Christians as labour to leade their liues purely after the motions of Gods Spirit stiuing against the lusts of the flesh grieuing hartily with a godly sorrow for their dayly failings of infirmities rising by true repentance laying hold vpon forgiuenesse promised of Christ in the Gospell and euer after walking more awfully and warily and endeuoring to profit to better and greater obedience of the worde let not such despaire DIAL V. Verse 5. For they that are after the flesh sauour the things of the flesh and they that are after the Spirit sauour the things of the Spirit Tim. VVHat doth this text containe Sil. The Apostle hauing turned himselfe againe to the doctrine of sanctification affirmeth of all beleeuing iustified persons that they study to liue and leade an holy life this hee declareth by a comparison of contraries after this manner They which are after the flesh walke after the flesh and liue wickedly but they which are after the Spirit walke after the Spirit and liue godly Tim. Now expound the words and tell vs who they are that are said to be after the flesh Sylas Vnregenerate and wicked men who are nothing spirit euen as carnall men guided by the flesh are wholly giuen and addicted to such workes as bee euill The reason hereof is that which our Sauiour saith Math. 12 33. make the tree good and the fruite will be good also it is the nature of the spirit and grace of God to moue and prouoke vnto such works as be like it selfe that is to say holy and good works as the spirit is holy and good Tim. But many godly persons which are after the spirit haue both thought vpon and done the things of the flesh as Dauid Peter c. Howe then is it saide that they which are after the spirit sauour the things of the spirit Sil. It is so yet godly persons are not mooued to those euill works by the spirit but by remaining flesh and dwelling sin for the godly are sanctified in part and not perfectly and wholly therefore it is that they are still subiect to sin which as they doe not commit by full consent of will so they rise againe from it by repentance Secondly a spirituall and godly person must not be iudged by one or some few acts and deeds of his life but by the tenour of it and as it is for the most part now for the most part godly men do sauour and mind the things of the spirit their desire is to liue honestly and to keepe an vnspotted conscience toward God and all men Tim. Shew vs nowe the profit that is to bee gathered out of this doctrine Silas First it teacheth that all beleeuing iustified persons much exercise themselues in such works as are commanded of God for iustification by faith wheresoeuer it is it hath alwayes annexed with it sanctification or study of an holy life which can no more bee separated from it then a liuing man can bee separated from the Soule Secondly heere is a speciall comfort for such as endeuour to doe good things pleasing to God with loue and delight in them because such haue the spirit of Christ and therefore are certainly iustified free from sin and death and shall neuer be condemned but eternally saued in heauen Lastly it affoards a reproofe to such as say they haue the spirit of Christ and yet sauour not the things of the spirit being either openly vicious and wicked or else careles of a godly conuersatiō neither fearing the offence of God nor yet once in earnest minding his glory DIAL VI. Verse 6. For the wisedome of the flesh is death but the wisdome of the Spirit is life and peace Tim. WHat doth this text containe Silas Vnto the doctrine of sanctification set forth in the 5. v. here is now ioyned an exhortation stirring vp beleeuing persons vnto holinesse of life Secondly a dehortation to disswade from following the lusts of the flesh and liuing wickedly Tim. By what argument and reason doth he call men from walking after the lusts of the flesh Sylas By a reason taken from the effects thus To liue after the flesh following and obeying the lustes thereof will bring forth death and therefore we must not sauour and affect the things of the flesh but eschue them rather Tim. By what reason are beleeuers perswaded to sauour the things of the spirit or to liue holily Silas By a reason taken from the effects after this sort To sauour the
the Spirit The second is their waiting for the ful accomplishment of their heauenly inheritance redemption of their bodies Tim. What is that which is here called the Spirit Silas By a Metonymie of the cause for the effect the Spirit is put here to signifie all the gifts of the Spirit which be not miraculous guifts which we cannot finde that the Romanes had nor yet common guifts such as hypocrites and wicked men haue but speciall gifts peculiar to the elect as calling faith iustification sanctification hope loue repentance c. Tim. How are these gifts termed first fruits Sil. It is a metaphor or speech borrowed from the manner of the Church of the old Testament when the Iewes by the commandement of God did offer their first fruites vnto God partly to shewe their thankfulnesse vnto God and partly to 〈◊〉 the rest of the crop Deut. 26. Leuit. 23. 14. The which the Apostle doth fit to his purpose after this sort As by offering the first fruites the Iewes receiued hope of a good haruest to enioy the rest of the crop in due time so the portion of sauing and speciall grace which Gods children haue here assureth them of the persection of glory hereafter that God will fulfill that certainely in them which he hath happily begun Tim. What doctrines doe ye learne from the words thus expounded Silas The doctrines bee two the first is such as feele the speciall guifts of Gods Spirit wrought in their hearts now may be assured of 〈◊〉 life in heauen the reason hereof is the faithfulnes of God who will accomplish the beginnings of his grace 1 Cor. 1. 9. Phil. 1. 6. Tim. What is the vse of this doctrine Sil. First it reproues them which hope for eternall glory and yet haue not these guifts of the Spirit in them Secondly it comfores the godly who haue these first fruites because they certainly shall in the end haue the fulnesse of blisse so as they do with patience 〈◊〉 for it Tim. What is the other doctrine Sil. This that 〈◊〉 beleeuers haue the gifts of the Spirit but in a meane measure as the first fruites offered to God were but an handfull as it were in respect of the rest of the heape so the portion of the guifts which the faithfull haue are but very small in respect of that they should and one day must haue The reasons why the gifts of the Spirit are measured out to the faithfull in so small a portion is first to humble them in the sight of their owne imperfections and wants Secondly to stirre them vp to more seruent prayer that they may alwayes seeke to God and depend vppon him hauing euer neede of him Lastly because this way doeth most make for Gods glory and also it doeth nourish mutuall charity amongst men 2 Cor. 12. 9. 10. Gala. 6. 2. 3. Tim. What profit are we to make of this doctrine Sil. 〈◊〉 it serueth to harten and cheere those that haue any measure of sauing grace in them bee it neuer so little ye a though it bee but a desire to beleeue so as there bee soundnesse and truth withall Secondly this must admonish the children of God that they endeuour to grow and encrease in the graces of God 2 Pet. 3. 18. by the diligent and constant vse of all good meanes Gala. 6. 8. Tim. What other things learne ye hence Silas As the first fruites were dedicated to GOD only so all our gifts should bee bestowed to this ende onely to serue and honour God by them and not for vaine glory or worldly preferment Tim. Now tell vs what is meant by adoption Sil. The inheritance of heauen whereunto beleeuers are adopted Tim. But how can they be said to wayte for their adoption which bee already adopted and be already Sonnes Sil. They which bee already adopted hauing the right of sons and title to the inheritance may yet still wayt for the consummation of their glory and full fruition of their inheritance And this is it which is heere meant by the redemption of our bodies because when our bodies shall be wholly free from corruption and misery then shall our glory be consummate and perfect Tim. What is the doctrine that ariseth from these words Sil. That the redemption of the saithfull will then bee effectuall and compleat when their bodies shall be againe raised out of the dust The reasons hereof be first because while they liue they are subiect to many sinfull infirmities and miseries of this life Secondly because the body must be dissolued from the soule by death and afterwards rotte in the graue therefore till the body bee restored at the resurrection the glory of the faithfull cannot be consmmate and perfect howsoeuer now they are redeemed from sin sathan damnation and hell Tim. What is the duty of Gods children in regard of their glory to come Silas To waite for it with sighes Tim. Howe may the sighes of Gods children be descerned from the sighes of the hypocrite Silas Gods children doe sigh in themselues that is soundly and secretly their sighes come both from the bottome of their heartes in a liuely sence of that which they want and looke for and also they are secret and silent not appearing somuch outwardly as hypocrites doe to bee seene of men as conceiued inwardly in the sight of God DIAL XXII Verses 24 25. For wee are saued by hope but hope that is seene is no hope for howe can a man hope for that which hee seeth But if we hope for that which wee see not we do with patience abide for it Tim. WHat is the drift and purpose of this text Silas To proue that which he said in the former verse to wit that all true beleeuers doe with sighes waite for their full and perfect adoption euen their celestiall inheritance The reason which is here vsed to prooue this is taken from the nature of hope thus We haue heauenly saluation no otherwise but by hope therefore our full saluation is yet absent from vs and with patience to bee waited for For where the thing hoped for is present there is no place for hope which so presupposeth the absence of perfect blessednesse to the griefe of beleeuers as withall it looketh certainly to possesse it in due time whence ariseth ioy and gladnes Tim. What doth this text contayne Silas Two things first a proposition we are saued by hope Secondly an application opening the office and nature of hope Tim. In the nature of hope what things doeth the Apostle Paul consider Silas Two things First that the thing hoped for is absent verse 24. For Hope which is seene is no hope Secondly that it must bee patiently waited for Verse 25. For if we hope for that we see not then we do with patience abyde for it Tim. Expound the words and tell vs what is meant by We and also what is meant by Saued We are saued Silas By Wee is meant the Apostle himselfe and all
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
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
A COMMENTARIE vpon the most Diuine Epistle of S. Paul to the Romanes CONTAINING For Matter the degeneration of our Nature by Adams Fall and the restauration thereof by the Grace of CHRIST Together with the perfection of Faith and the imbecillity of Workes in the cause of Iustification of elect sinners before GOD. For forme and maner of handling it hath The COHERENCE and METHOD The SVMME and SCOPE The INTERPRETATIONS DOCTRINES The REASONS and VSES of most Texts All which are set downe very Familiarly and Compendiously in forme of a Dialogue betweene TLMOTHEVS and SILAS By Thomas Wilson one of the six Preachers in the Cathedrall Church of Canterbury ¶ Our beloued Brother Paul according to the Wisedome giuen him of God hath written vnto you which the vnlearned and vnstable peruert to their owne destruction 2. Pet. 3 15. ¶ What Epistle of Paul is not more sweete then Honie AVGVST ¶ The sublimity of Pauls minde went beyond the Heauens Chrysost. ¶ This Epistle is a Catechisme for Christians and a perfect body of Apostolicall Doctrine Paraeus LONDON Printed by W. Iaggard dwelling in Barbican 1614. The Authors Epistle to the Christian and Courteous Reader THe counsell of the Heathen Poet for the maturity of publique writings Nonum prematur in annum hath not beene of me altogether neglected for I begun the exposition of this pairelesse Epistle some seuen yeares sithence at least after I had serued three whole Apprentiships in the Ministerie of the glorious Gospell of God According to the Greeke Prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our latter thoughts bee wiser then our first I went ouer it againe by Catechizing Questions and Answeres in my Charge when I had once finished it by Lectures or Sermons All this while I had not a peece of a purpose to publish it being resolued it shold serue as Seede for that portion of the Lordes fielde and Husbandry committed to my care and trust partly because diuers learned Commentaries of Moderne Writers both forreigne and domesticall and some of them in our Mother-tongue were already extant vpon this Epistle but especia'ly for that Iiudged my selfe farre vnsufficient for such an enterprise As there was small reason after such burning lampes to erect my obscure light so I saw great reason to esteem my worke very vnworthy the publike view of this lettered and iudicious Age. Yea though sundry of my fellow-helpers in the Lord who by occasion of their businesse in our Citty were partakers of part of these Labours both by word and writing out of other Diocesses solicited me both earnestly and often For all this I suffered it to lye by mee rudely drawne out in Papers for mine owne priuate vse At last being much mooued thereunto by three seuerall Letters I was willing to part from my Coppie with expresse charge to him who receyued it a Friend in London vpon good Reasons rendred that it should onely bee surueyed by some skilfull Ministers to haue their opinion and aduice about the fitnesse of the publication cre it came vnto the authorized Licenser for two eyes see more then one And in matters of this kinde it is wel knowne to some I haue not trusted my selfe Euerie man in his ownc cause is party and therefore partial Lookers on often see more then the Actors doe But being preuented it was put into the Examiners hand before I had set too my last hand Afterward it was by my friend sent downe to me to be polished and perfected Perceiuing how heauens prouidence had brought it thus vppon the stage that it might both see and giue light what was I that I should resist it Where it may be marked that where God leadeth the way there it is safe following and comming after I yeelded the more willingly considering the motion and opinion of many Iudicious friends touching the fruitfulnesse of it did cal it out also for that my other weake endeuours in this kinde namely my Dictionary of the Scriptures found gracious acceptation entertainment of this present worke I haue the more reason to hope well not onely because of the excellency and variety of the matters handled and namely in the manie and maine differences betweene the ancient faith of the Romanes to whom Paul wrote and the newe vpstart opinions of our seduced Romanists against whom wee preach and write but also for the vnusuall and not vnprofitable manner of teaching by Interpretations Doctrines Reasons and Vses a forme wherein neuer any Comment on this Epistle was set foorth before As Iacob when his Sonnes were to trauaile into Egypt for Corne prayed for them saying The God almighty giue you mercie before the man so to this Treatise being to trauaile into many places I wish that it may finde fauour in their eyes that shall reade it To which purpose gentle Reader whosoeuer thou be suffer me to aduertise thee of some fevv things whereof I thinke it requisite thou shouldst take notice somwhat to excuse such faults as in such a worlde of matter I could not but run into beeing a man and more subiect to erre then inumerable other men 1. First thou hast here but an Epitome abridgement of longer discourses for the points of doctrine were largely followed furnished in my Sermons which in this Dialogue are contracted Wherein if you meet with some tautologies and super fluities or with dislocations som things not set in the right place or claudications and defects impute it I pray thee to the multitude of businesses being 3. times at least euery weeke in the publike vse of my Ministry whilst I did peruse prepare this to the Presse 2 Whereas some Doctrines are but lightly touched left bare without any amplification it is eyther because they were more obvious and casie or else are enlarged in some part of the Booke or because the volume would haue swolne too much if I had dilated all alike Looke for these tearmes Coherence Scope Sum Parts Interpretation Doctrines c. but sometime pointed in the Margent yet mostly noted in the body of the Booke as will be of any heedfull Reader easily obserued 3. Howsoeuer this whole Booke seeme and indeede is bigger then at first was thought of the Epistle beeing exceeding rich in Doctrines whereof thou hast scarse the gleanings yet the particular Dialogues will be deemed rather too compendious Matters being rather pointed at with the finger then explicated to the ful not so much the truth spoken out as an hint giuen what might be spoken leauing good grounds of Meditation to such as haue the gift and Art of Meditating 4. These things were preached in a popular Auditory for the most part where care was had to vtter high things in homely plaine words therefore the learned are to beare with it if they alwayes finde not the sublimity of the stile to answere the Maiesty of the matter I had rather speake fiue words to edification then a thousand to vaine ostentation And because I did not enioy
importeth a Letter sent from one to another to certifie their minde so is the worde vsed heere Tim. What meaneth this worde Apostle Silas Generally by it is meant any messenger as Phil. 2 25. more especially one selected of Christ to carrie the message of saluation into the whole world whereof there were twelue to whome Mathias was added in Iudas roome Tim. What be the notes of an Apostle Silas Foure first to bee immediately called by Christ Gal. 3 1. Math. 1 2. Secondly to bee sent with Commission to preach vnto all nations Thirdly to haue seene Christ in the flesh 1 Cor. 1 2. Fourthly to haue a priuiledge to be kept from error in their Doctrine Iohn 16 13. to which may be added the fift to haue the power of doing myracles Luke 9 1 2. Tim. Who was this Paule Silas A Pharisie by profession a Iew by byrth a most wicked persecuter for his practise Tim. How was he changed Silas By the mighty power of Christ who from heauen suddenly altred him and of a persecutor made him a Preacher From whence wee may learne that none dispaire though they be yet in their sinnes or being called haue greeuously falne For Paul sinned fearefully before his Calling and Peter after yet were both pardoned vpon their returning to God Tim. Why did Paul write to the Romaines Silas First because they were many of them his Countreymen according to the flesh the Iewes then dwelling at Rome in great Companies Acts. 28. Secondly because by writing to them hee gaue an instruction common to all within the Iurisdiction of the Romaines which was exceeding large the Romain Empire being then in florishing estate and as it were the Queene and Mistris of the world Tim. Why was this Epistle set before the rest of Paul his Epistles Silas Neither for that it was in time written before all other nor yet for the great dignity of the Romain nation being then Lordes almost of the whole earth nor for the excellencie of the Romain Church which consisting of Gentiles was inferiour vnto the Church of the Iewes who were the Oliue tree others being wilde Oliues nor yet for the length of this Epistle as some haue imagined but for the exceeding worth and vse of the matter handled therein For besides the maine Article of Iustification by faith defined debated and determined there be other questions and points of Christian faith of gteat moment and profit as about the fall of Man the force of Original corruption the restoration of man by Christ of the sweet and manifold fruits of Iustifying faith also of Sanctification of the Crosse and comfort to them which beare it of predestination of the vocation of Gentiles of the breaking off and graffing in againe the Iewes of Good-workes of Maiestracy of Charity of the vse of things indifferent of the diuersitie of Guifts and functions in the Church so as this Epistle was vpon good respect set before the rest as the Key to open the way to vnderstand the other and as a Catechisme or Introduction to our most holy Religion also the most exact and accurat Method of this Epistle did deserue it should bee prefixed For after the 〈◊〉 he defineth Iustification declaring what it is Rom. 1 16. and that is held most artificiall Method which beginneth with definition Also hee expresseth the seuerall causes thereof Efficient 1. Gods grace 2. Materiall Christ Iesus dead and raised to life 3. the Formall our beleefe of the Gospell 4. the Final or end remote the praise of Gods righteousnes the neerest end our saluation Moreouer hee amplifieth our free Iustification by the contrary that wee cannot bee iustified either by workes of Nature or of the Law Cha. 2 3. therefore by grace and faith after the patterne of Abraham Ch. 4. then by the principall and immediate effects of iustifying faith both inwarde peace of Conscience accesse vnto the gracious God ioy hope patience in tribulation experience sence of Gods Loue in the heart Ch. 5. and outward Holinesse of life dying to sinne and liuing vnto righteousnesse Cha. 6. by the contrarie operation of the Law which is to reueale Sinne and Wrath Cha. 7. whereas the Gospell freeth from condemnation Ch. 8. by the cause Election by the Subiect Gentiles called and Iewes to be called Ch. 11 by Testimonies Ch. 10. by Examples Dauid and Abraham Ch. 4. And as this Article of Iustification so other points are treated of in a verie perfect order a hath beene partly touched and shall more perticulerly appeare heereafter Tim. Of what kinde is this Epistle Silas It is mixt partly Didascalicall teaching instructing the minde in the truth of the Gospell partly deliberatiue or paraeniticall exhorting vnto Duties of all sortes and constancie in the faith partlie Consolatory comforting against the fear of condemnation and affliction of the Crosse partly Reprehensorie rebuking the Iewes for their infidelitie and contumacie against God and the Gentiles for their immodestie security and pride and both for their debate and carnall aemulation partly Gratulatorie giuing thankes for their obedience to the Gospell and Laudatorie praising their zeale and Petitoric praying for Grace to them and to himselfe Tim. Shew vs now the scope and marke whereat this Epistle aymed Sil. The scope is double the first is remote and further off being common to all the Church in all ages as the more plentiful instruction of al the Saints in the mystery of saluation and secondly the quenching of the flames of contention raised between the two people Iewes and Gentiles and to set a firme peace which is the nearest end CHAP. I. DIAL II. Tim. VVHat is the sum of this whole first Chapter and what are the chiefe Parts thereof Sil. Hauing in the beginning by an Artificiall and elaborate Exordium insinuated himselfe into the minds of the Romanes to make them attent docible and beneuolous receiuers of his Doctrine ad ver 14. toward the middle of the Chapter hee layeth foorth the maine question to wit that al people both Iews and Gentiles are no otherwise to be iustified and saued then by the Gospell being beleeued on which touching the Gentiles he doth demōstratiuely proue from verse 18. to the end of the Chapter the reason is because being transgressors by manisold and gricuous sinnes both against God thorow impiety and men thorow vnrighteousnesse monstrous and vnnaturall they were worthy of aeternall damnation so farre off was it that their woorkes could Iustify and giue them life eternall For the maine points of this Chapter they be foure 1. A salutation to verse 8. 2. The exodium or Praeface making way and entrance to the matter to verse 17. 3. The principall Thesis or proposition touching righteousnesse before God by the fayth of Christ verse 17. 4. The confirmation or proofe from verse 18. to the conclusion of the Chapter this is the effect of the argument brought for probation Gentiles Iewes are to be iustified either by Faith or by Works
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
Law entred namely to encrease sinne and make the grace of God to superabound in the two last verses For this first verse there be these foure thinges done in it First the Author and worker of so many great benefits is mentioned The Lord Iesus Christ. Secondly the hand which receyueth him to wit Faith Thirdly Iustification as the imediate fruite of Faith in Christ. Fourthly Peace as the neerest effect of a iustifying Faith Touching the words by Iustified is meant as afore in Chapter 3. to bee absolued from sinne and accepted as righteous before God thorow or by faith that is not for faith as a meritorious cause or by infusiō of the habite of faith formed by loue but by faith as a spirituall hand instrument receiuing Christ dead and raised again By peace not mutuall concord between Iew and Gentile differing about the Law but reconcilement with God and therefore the verbe Haue is to bee read in the indicatiue not in the imperatiue moode as the olde Latine translation reads it which reading and sence some of the Fathers fauour contrary to the authoritie of the Greeke Copy Tim. What is the drift of this Chapter Silas To teach and set foorth iustification by the effects and by the contraries The effects of iustification mentioned in this Chapter be sundry First peace with God Secondly accesse vnto his grace Thirdly standing in that grace Fourthly hope of glory these bee internall they which follow be externall Fiftly reioycing vnder that hope Sixtly ioy in tribulation Seauenthly patience and experience out of a sence of Gods loue in Christ. The contrary is Adams disobedience and death ensuing thereby Tim. What vse is to be made of these fruites of Iustification Sil. A two-fold vse First there is a reason from them to proue that Iustification is by faith the reason is this That Iustification which breedeth and bringeth foorth peace and the rest of these effects that is true Iustification But Iustification by faith bringeth foorth peace and the rest of these effectes therefore it is the true Iustification The second vse is this by these effects in our selues we try out the truth and certainty of our Iustification before God Where these effects be found in any true measure there the cause which is iustification must go before Tim. What 〈◊〉 the first of these effects Silas Peace with God by which some thinke is meant mutuall concord and amity amongst men then they do read it exhortatiuely Let vs haue peace but this cannot heere be vnderstood for then he woulde haue saide peace with men neither would he haue said in the first person we haue But by peace with God is vnderstood Reconciliation not humaine but diuine atonement whereby our sinnes which breede enmity and separate God from vs beeing forgiuen vs wee haue him now pacified towardes vs and of a more then terrible Iudge he is become a most kinde and amiable Father Tim. Then our sinnes had made a diuision betweene vs God Silas They had so but the guilt of them being done away and pardoned through faith in Christs death now God is one with vs and we with him euen so manie as haue Faith to beleeue in Christ who was dead and risen for them Tim. Where doe ye finde peace put or vsed for truce or attonement with God Silas In many places of Scripture as where Christ is called our peace and the Prince of peace our Peace-maker Esay 9 6. Ephes. 2 21. Col. 1 18. Tim. Is this a great benefit to haue God reconciled vnto vs Silas Yea surely for all our happinesse standeth in it and without it there is nothing but misery For in his fauour is life and death in his displeasure From which benefit dooth follow a tranquillity and peace within our selues which is called peace of Conscience vpon which doth follow another outward peace euen agreement among Brethren Tim. What do ye call peace of Conscience Silas When the wounds and terrors of the Conscience caused in vs by the feare of Gods iudgements for sinne being healed by the death of Christ instead of accusing and terrifying it doth excuse and acquit vs before God whereof followes vnspeakable quietnesse rest in the soule Tim. What difference put ye between a true peace of a good Conscience and a false peace of a dead and benummed conscience Sil. They agree in this that both are quiet but in other thinges they differ much as first the dead conscience is quiet because it hath no feeling of sinne at all of the terror of Gods wrath for the same but a good conscience is quiet because it feeleth sinne to be forgiuen God pacified Secondly a dead conscience feareth not sinne but a good conscience is awfull of sinne Lastly a dead conscience though it be quiet yet it comforteth not but a pacified conscience hath vnspeakable comfort within it selfe For it is a continuall Feast chearing the heart admidst dangers Tim. How is this peace of Conscience gotten and preserued Sil. It is gotten two waies First by grieuing for our sinnes past done against Gods Law Secondly by beleeuing the promises of the Gospell touching forgiuenesse of sinnes Also it is two wayes preserued first by auoyding all but especially knowne sinnes Secondly by doing euerie dutie vprightly though not perfectly Thirdly by often confessing our sinnes and earnest asking of pardon and forgiuenesse for them Tim. May not this peace with God be lost Silas The sence of it may bee lost but the thing it selfe cannot be lost the sence of it may bee lost eyther by some grosse actuall sinne or by some strong fitte of temptation or when men waxe proud and secure This may be declared by the comparison of the Sunne vnder clouds of fire couered vnder ashes of trees dead in the Winter of a man in a trance Also it may bee declared by the examples of the godly as Iob Ieremy Dauid Ezekiah Christ. Tim. How is this peace recouered after the sweetnesse of it is lost Silas By priuate prayer and comforts of the Godly Iames 5. Secondly by remembring the olde mercies of God Thirdly by attending the publicke Ministery Fourthly by renewing our repentance more seriously Tim. By what meanes is our peace wrought with God Silas By meanes of our Lord Iesus Christ without whom nothing is to bee found in God but wrath and horror As contrarily thorough his mediation and merit all grace and fauour is procured for vs. They which say that Iesus is the preseruer of vs in this estate of peace say true but say not all for this peace was effected by Christ as a ioynt cause and fellow-worker with his Father for whatsoeuer the Father doth that dooth the Sonne DIAL II. Verse 2. By whom also wee haue had an enterance by faith vnto this grace wherein we stand and reioyce in hope of the glorie of God Tim. VVHat is the Sum and drift of this Text Silas To lay downe three fruites of a iustifyfying Faith First
Christ. This reioycing is a speciall good thing and it is as it were the very life of a mans life Tim. How many kinds of reioycings be there Silas There is a naturall reioycing common vnto all men when the hart is cheared either by an in-bred liuelinesse or by outwarde occasions as in the presence of things pleasant or agreeable to our nature This reioycing is not meant heere Also there is a spirituall and Christian kinde of reioycing which ariseth from the spirit of God stirring vp the heart to reioyce in spirituall and heauenly things when they are present with vs or certainly hoped for As first when the Church flourisheth Psal. 137 3. Secondly when a sinner returneth to the Lord Luke 15 10. Thirdly in the meanes of saluation Ps. 122 1. Fourthly in doing righteousnes iudgement and equity Fiftly in the exercising our selues in the praises of God Psal. 95 1. Sixtly in the reconciliation that we haue with God through Christ when it is beleeued or felt of this our Text speaketh Tim. What is it to reioyce concerning God Silas To haue ioy of heart in this respect that hee is become our Father and loueth vs as his Children and Sonnes Tim. What difference is there in these speeches concerning God as heere and to reioyce in God as 1 Cor. 1 31. and to reioyce with God as Rom. 4 2 Sil. To reioyce in God it is to attribute all thinges which be good vnto God and to render him all thanks for them this we may doe Secondly to reioyce with God it is to to bring something with vs of our owne wherein to glorie and reioyce besides Gods fauour and this we may not doe Thirdly to reioyce concerning God it is to be merry in our hearts for this that we do vnderstand how God doth loue vs as a father his children The like vnto this we haue in Ier. 9 24. Let him that reioyceth reioyce herein that he knoweth me to be mercifull and righteous whereas others reioyce in riches or pleasure or honour or wisedome the Christian ought to reioyce in Christ. Tim. Is there great and iust cause to reioyce for such a gift bestowed on vs as Gods Fatherly fauour through Christ Silas Yea very great for heerein consistes all mans happinesse both now and for euer to haue God reconciled that he may bee a Father to take vs for his sonnes sake and loue Such onely do reioyce therefore such as waigh these things and do inwardly feele them so as they are are affected with them do from hence gather exceeding strong hope of enioying euerlasting life For God is such a Father so constant in his loue as though he will correct them yet neuer will he disinherit them Tim. By whom is it that God is become a fauourable Father vnto vs Silas By Christ his beloued sonne who by his death on the Crosse hath made attonement for our sinnes being there in our stead by the will of his Father and by meanes of our receiuing it thorough faith in the promise of the Gospell we haue made it ours Tim. What thinges doe yee consider seuerally in this attonement spoken of in this place Silas First God to whom wee are reconciled he louing vs and giuing his sonne for vs. Secondly his Son comming to worke our attonement by his obedience passion and Sacrifice Thirdly our Faith embracing this attonement and receiuing it Fourthly a great reioycing of hart in the Faith and certainty of this reconcilement with God Tim. What do ye collect from this whole Doctrine Silas That our Christian and spirituall reioycing it is as our measure of beleeuing is none if our Faith bee none little if our faith be little great if our Faith bee great Therefore as any do long for much true Christian comfort let them endeuor a daily increase of Faith by the humble sincere and constant vse of al those holy meanes priuate and publicke whereby God vseth to enlarge the beleefe of his children DIAL X. Verse 12. Whereas by one man sinne entred into the world aud death by sinne and so death went ouer all men in whom all haue sinned Tim. WHat is the purpose of the Apostle in this Text Silas Hauing spoken hitherto of the first part of Iustification touching remission of sins by faith in the sufferings and death of Christ and laide out the same in the causes effects now he proceedeth to handle the other part of Iustification touching the imputation of Christs perfect obedience vnto vs which beleeue Tim. Is there any necessity of this part of Iustification Sil. Yea very great for we were two wayes endangered to God 1. by not fulfilling and keeping the law as we are bound we lost all right and title to Heauen Secondly by our sinnes done against the Law wee become worthy for euer of eternall punishment in Hell and therefore wee haue neede of a double remedy from Christ one to haue a satisfaction for the deserued punishment and this wee haue by the death and bloudshed of Christ imputed to vs. The other to restore vs to the right of our lost inheritance and this wee haue by the perfect obedience of his life put vpon our faith Tim. How may it appeare that Paul doth thus distinguish the parts of our Iustification Silas Two wayes First by the word reioycing or glorying vsed in the former verse wherein hee makes his passage to this Treatise Tim. What doe ye gather from hence Silas Thus much beleeuing Christians cannot fully reioyce and glory concerning God vntil together with the discharge from the paine due to their sinnes by free forgiuenesse through Christs passion they know and beleeue themselues to be decked and blessed with that absolute obedience and righteousnesse which the Law requireth and vnto which by the promise of the Law eternall life is due which seeing they haue not nor can haue in themselues therefore they haue it of Christ. Tim. What is the second way how ye gather this distinction of two parts of Iustification Silas By the comparison of Adams vnrighteousnesse and his disobedience with Christ his obedience both communicated to all elect persons though in diuers sorts and fashions the which he doth begin in verse 12. and continueth it to verse 20. Tim. Wherein be Adam and Christ compared together Sil. Both in things wherein they are like one to the other and in things wherein they are contrary one to the other They are alike in this generally that each of them conueyeth that which is his vnto such as are theirs and be of them particularly Adam sendeth ouer to all that come of him guilt of sinne and death by his disobedience imputed Christ conueyeth ouer righteousnesse and life to his members by free imputation of faith Also they differ in this that the offence of Adam by which death came vpon all men was but one but the obedience of Christ imputed to beleeuers doth not only couer and doe away that one but all other offences of
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
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
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
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
other this argueth superiority Secondly from the office of Christ who is the vniuersall iudge of all confirmed by a Text out of Esay 45 v. 23. Therefore wee haue no neede to censure others but to looke to our owne account verse 12. Thirdlie from the euent which followes the vnseasonable abuse of our liberty which is the scandall of the weake verse 13. The last reason concernes the strong the two former both weake and strong Tim. In what forme of speech are these Reasons propounded Silas By way of interrogation Why doest thou c. Which hath the verie force not onely of a strong deniall Thou oughtest not but also of a reprehension as who should say Haue you no more-grace wisedome charity then to despise and iudge one another Whence we learne that Ministers of the word are to take care not onely of the matter but of the very shape and fashion of their speech that they vse a most piercing and moouing forme of words as circumstances may require for there is much force to make a thing gracious and powerfull in the verie forme of words which be vsed Tim. Now for the matter what be the actions here reproued and vpon what Reasons Silas Two one is to despise or set at nought this was the fault of such as had more knowledge of their Christian liberty they esteemed vilely and lightly of the weaker sort and disdained such as had lesse vnderstanding The other action is iudging which pertaineth to the weake in faith and thereby is neyther meant the publike sentence which the Magistrate giues from the seate of iustice against euill doers nor yet that priuate sentence which Christians passe either against actions simply bad or good or against persons already iudged of God in the worde or with condition of their continuance in euill if they bee not such as the Scripture hath fore-iudged but the rash vncharitable iudgement touching the finall estate of Christians for middle actions as to pronounce peremptorily absolutely of any that they must perish or bee past grace or cannot bee saued because they are not of our minde in euery thing That this is the meaning of the word Iudge there be two circumstances in the Text which fully preoue it First by that which went immediately before of liuing and dying to the Lord and beeing the Lords in life and death which shewes that these Romanes tooke vpon thē to determine what should be the end and death of each others and what should 〈◊〉 come of them as if they were Lords one of anothers life and death also by mentioning the last iudgement and ascribing the same vnto Christ it appeares that they did vsurpe his office in giuing heauy doome of each others destruction As at this day the Lutherans do against such Churches that differ from them in things indifferent as about breaking the bread in the Cōmunion and some of our hot brethren at home haue had their finger too deepe in this faulte of iudging their brethren too rigorously Tim. What is our instruction from hence Silas That it is not lawfull for Christians to passe their doome touching the euerlasting estate of any man of whō it is not apparant that hee hath committed that irremissible sinne 1. For wee know not what a day may bring forth Also we see many wicked men suddenly mightily called and changed Thirdly we reade of one standing in the market called at the eleuenth houre to work in the vineyard Also of the thiefe conuerted at the instant of his death Fourthly we are euen Brethren one of vs no better then another and therefore wee should not vsurpe this superiority as one to iudge and condemn another This is a gainst Brotherly charity and Christian loue which hopes well of all men so farre as there is any cause or reason to induce vs. Finally it is against the honour and dignity of the son of God whom the father hath aduanced to this honor to be the Iudge of vs all Tim. What Vse of this Doctrine Silas It cals to repentance such as haue been too free and forward in iudging others peremptorily and ought henceforth to stay vs from such wickednesse Secondly it reprooues such as would take away from Christians all liberty of iudging vnder this pretence that wee may not for meane things iudge our Brethren finally for that which is vtterly vnlawfull in some case is and may bee lawfull in some other cases when circumstances vary the matter it selfe is varied Silas Concerning the Reason drawne from the iudgement of Christ shew vs after what sort the Apostle dooth handle this point or how many things he doth consider about it Silas The things considered about it are verie many and waighty which follow heere in order First the vniuersality of this iudgement all we shall stand weake and strong learned and vnlearned none are to be exempted from his iudgement the iudge is vnpartiall he will dispence with none Secondly we shall stand or we must giue account verse 12. This iudgement is vnauoydable First Gods decree hath purposed it his word prophesied of it his Iustice requireth it 2 Thess. 1 6 7. Thirdlie the manner how we shall appeare Be presented or made to stand forth euery one naked himself and his cause both before the Iudge each one in his owne person Fourthly the person of the Iudge to wit Christ not as he is God onely but as he is man and Mediator who though at this presont hee bee Iudge of all and raigne ouer all Math. 28 29. yet it is amidst his enemies they are not abolished the Church is not fully deliuered which shal perfectly bee done at this last and generall iudgement Fiftly the manner of his comming to iudgement it shall be glorious and full of Maiesty for he shal haue a Iudgement seate euen a throne very high in the clouds Mat. 25 31. and a white Throne Reuel 20 11. to note the innocencie and vprightnesse of the Iudge one to bee corrupted with no bribes or blinded with ignorance or respect of persons Sixtly the things which he shall do when he is come to iudgement which are these First he shall make enquiry of all men both their persons and actions then he shall lay them open and manifest them what they haue beene and what they haue done After that he shal giue a righteous sentence vpon euery one according vnto his workes which are as euidences and witnesses of Faith or vnbeleefe Vpon which shall follow speedy mighty execution the wioked beeing cast downe into hell shame and torment the righteous carried vp to heauen there in blisse and glory to abide with Christ for euer for this order of the iudgement see Math. 25 from verse 31. to the end of the Chapter Tim. Is there yet any further thing considerable about this last and generall iudgement Silas Yea the authority and right that he hath to this Office of a Iudge and to the worke
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
4. v. 14. Law how contrary to pro mise Law of faith what Ch 3. v. 27. Labour a Christian life full of it and why ch 13. v. 13. Love see Charity Lust how manie kindes good and euill of sundrie forts ch 7. v. 7 26. Lust before consent is sin in the regenerate Ch. 6. v. 12. and Ch. 7. v. 7. Lust what a pestilent thing ch 7. v. 8 9. Lust inumerable all rebels against the spirit ch 6. v. 12. ch 7 v. 23. Lusts great paines taken to subdue them Chapt. 6 12. M. Magistrates their originall kindes degrees office end for which appointed see authority Maliciousnesse chap. 1. v. 29. Man olde and new Why sinne called man Chap 6. verse 6. Man his fourefold estate 1. by Creation 2. by Corruption 3. by regeneration 4. by glorification ch 5. v. 10. Many what it signifies ch 5. v. 19. Marriage is of God indissoluble till death ch 7. verse 1 2. Marriage what it is what contrary to it how to bee vndertaken Marriage second lawfull Marriage spirituall howe excellent ch 7 1 2. Masse Popish absurd abhominable ch 6 v. 9 10. Merit ouerthrowes grace ch 11 6. Merit none by works and why ch 2. v. 6. Chap. 8. ver 18. Meates defile when eaten vvith opinion of cleannes or with offence to other or when the eating of them is against charity and hindereth edification ch 14. verse 14 15 c. Meates forbidden by the Law became pure vnto the faithful ch 14. v. 20. Meates taken in excesse or defect do pollute the conscience ch 14. v. 17. Myracles their names kindes author instrument vses no sure note vnto the truth or Church Chap 15. v 19. Ministery how excellent a function and necessarie ch 15. ve 16. Mysterie vnto how manie things applied in Scripture Chap 11. verse 25. chap 16 verse 25. Mystery the vocation of the Gentiles Also the reuocation of the Iewes and why ch 11. v. 25. Mortall our body why ch 6. v. 12. Murther kinds occasions the greeuousnesse of it ch 1. v. 29. N. Nature by it wee bee sinners and vnder wrath ch 5. v. 8. Nature Law thereof what and how by it Gentiles do the things of the Law Ch. 2. v. 14. Neighbour who and how to bee loued chap. 13. ver 9. Night what and how it is past chap. 13. v. 12. O. Oath what the sorme of it the kindes the ende of controuersies the abuses of an oath ch 9. v. 1. Offence what the kindes why none to be giuen Ch. 14 v. 13. Opportunitie of doing duties not to be let slip chap. 13. v. 11. Ordinances of God to be submitted vnto See authority Originall sinne what why so called to bee repented of ch 5. v. 12. Ch. 7. v 7. Original sinne no mouing cause of reprobation chap. 9 11. Once Christ died why that sufficient Ch 6 verse 10. P. Papists by doctrine of merit ouerthrow grace Chap. 11. v 6. Papists enemies to Christ to their owne iustification and saluation Chap. 10 ve 4. Petcr whither at Rome ch 16 verse 15 16. Pope will not 〈◊〉 subiect to higher powers Cha 13 verse 1. Pope claimeth both swords Ch. 13. ve 〈◊〉 Pope his intolerable pride no head of the Church Ch. 12. V 4. Against God in the doctrine of merites and against man in King-killing Doctrine chap. 11. Patience groundes of it Chap. 12. Perswasion of Faith 2. of Charity the one infallible the other coniecturall Ch. 8 v. 38. Passion why sin so called Ch. 7 ver 5 6. Perfection none in this life but imaginary Perfect howe the will of God is Ch 12 v. 2. Pleasing God Chap. 12 v. 1. Poore who why to be releeued Ch. 15. v 6. Powers to be distinguished from the persons and abuses and manner of acquisition Ch. 12. v. 1 2 3. Prayer to whome why to God alone mentall voeall a fruite of faith and note of 〈◊〉 Ch. 10 v. 1 13. Prayer must haue feruency and affiance Chap. 8 V. 14 15. Prayer how a note of Adoption ibid. Prayer how continual ch 12. v. 12. Prayer the hinderances of it how to ouercome them Chap. 1 v 9. Praier an helpe vnder the crosse Ch 12. v. 12. Prayer comes of the holie Ghost Ch 8 v. 26. Prayer of great force and vse Chap. 15. ver 30 31. Prayer for Saints liuing not for the dead Prayer a strong weapon ch 15. v. 30 31. Preaching what it is how necessary to beget faith ch 10 v. 14 15. Preaching the chiefe work of a Minister Ch. 10. verse 14. Promises howe sure the kindes of them Ch. 4 Prophets foretold of Christ and taught the Doctrine of grace though not so clearly as the Apostles Chap. 1. v. 1. Ch. 15. v. 26. R. 〈◊〉 with God Chap. 5. v 1. Ch. 5 v. 10. Recompence so sin is called Ch. 1. v. 27. Religion Christian reasonable seruice Ch. 12. V. 1. Remedies three against affliction Chap. 12. verse 12. Reprobation that it is why it is the markes and fruites of it Ch. 9. ver 11 12. Chap. 11 v. 7. Reuenge forbidden vs why Ch. 12. v. 19. Reward how belonges to workes Ch. 2. v 6. Riches of bounty c. Ch. 2. verse 4. Rich mercy Ch 9. v. 24. Rome new how it differs from old thoroughout this Epistle to be seene Rome threatned to be cut off for high-mindednesse and so fulfilled Ch. 11. v. 21 S. Sacrament what how many what is 〈◊〉 mon vnto them all the vses and benefits which com by them ch 2. v. 25. ch 4. v. 11. 〈◊〉 two wayes men doe erre about them Ch. 6. v. 〈◊〉 Sacrifice taken properlie and improperly Chap. 12 verse 1. Sacrifice properly taken Legall and 〈◊〉 ch 12. v. 1. Sacrifice legal the kinds ends of it it determined in Christ the proper Sacrifice of the Gospell ch 12. v. 1. Sacrifice proper or Christian howe many and the conditions of it ch 12. v. 1. Scripture what it signifies ch 1. v. 2. Scriptures how to knowe them to be Gods word ibid. Scripture a perfect Iudge of 〈◊〉 and Canō of saith and manners ch 12 verse 2. Scriptures contayne the good acceptable and perfect will of God chap 12. verse 2. Scriptures best and surest interpreters of themselues Ch. 11 v. 8. Scriptures how to be read and heard ch 1. v. 2. Ch. 9. v. 12. Saints who how by calling What this worde may put vs in minde of Ch. 1. v. 7. Ch 15. v. 25 26. Saints in truth and by profession onely ibid. Sanctified nature of Christ healeth our corrupt nature ch 8. v 2 3 4. Sanctification the parts of it how represented and ratified in baptisme Ch. 6. v. 3 4. Seuerity of God against sin how great ch 11. v 22. Serue sin what it is and how knowne ch 6. 〈◊〉 6. 20. Seruice of sinne how vile ibid. Seruant of sin what ib. Seeking God aright or amis ch 3 v. 11. ch 10 v. 20. Secret see mystery Shame double 1 of face 2. of conscience Ch. 6 21.