the sonnes of God which plainely shewes that their deliuerance is another thing then beeing brought to nothing euen a communicating with the sonnes of God in one part of their glory to wit in incorruption and immortality which the creature had by Creation and by naturall instinct still desires to recouer it as verse 22. Fourthly euery creature desireth it owne preseruation naturally and abhorreth destruction therefore it is not a bringing to nothing this deliuerance for the creature woulde neuer desire that that is against nature Fistly Peter in Acts third verse 22. speaketh of restoring not of men onely but of all other things Lastly the same Apostle Peter exhorts vs to liue without blame because there should be new heauens and new earth all this doth argue and strongly prooue that this deliuerance of the creature shall not be by a reduction into nothing but by an alteration into a better estate The restitution of the creature shall be like the resurrection from the dead but what shal be the particular properties workes and vses of all and euery creature after the last iudgement let no man enquire because it is not reuealed in the worde 〈◊〉 heere is place for that which Tertullian calleth a learned ignorance Tim. What profit is to be made of this trueth Silas First it serues to strengthen our faith concerning the certainty of heauenly glory because the naturall appetite of the creature after heauenly glory is not in vain Secondly it warneth the godly not to be troubled with the confusions and disorders of the world because one day God will bring all these thinges into better frame Thirdly it must call our hearts from the imoderate loue of money and other riches because these being no part of the world must be consumed burnt vp by the fire therefore it is a folly to loue them too much Fourthly it should stirre all men to endeuour earnestly newnes of life because if the creature cannot enioy glory vntil it be first cleansed and changed then much lesse we before we be purged and purified from our spots of sinne by continuall repentance Tim. What other Doctrine is to bee raised out of this 21. verse Silas This that the creature is vnder great misery vntil the time of restoring commeth Their misery standeth in two things the first is bondage in that they are driuen to serue wicked men diuels The second is corruption in that many liuing creatures perish for vs dayly and such as are without life shall bee dissolued and changed The reason heereof is first Gods decree appointing it to be so as the euent hath declared for nothing fals out in time which was not decreed before all times The second reason heereof is Mans sin for whose sake and vse as God created the world at first in perfection so when he being Lord of the creature transgressed the world was impaired and subdued to corruption through his disobedience As the primum mobile like a wheele dooth carry about in his motion all the other Spheares so the good euil condition of the creature dependeth vpon men Tim. But was this righteous in God to curse the Creature which sinned not Sil. Yea verily First because the onely will of God is the Soueraigne cause of all righteousnesse Secondly if ciuill Iustice of earthly Princes may without wrong punish traitors themselues and their children also much more rightfully may diuine Iustice for the treason of Adam curse the Creatures which were made for his sake Tim. What vse are we to make of this point Silas First it teacheth patience in afflictions for the godly shoulde not faint in their calamities seeing the creature quietly suffereth misery for their sake Secondly this should moue vs to abhor sin which is such a venomous thing in that it hath infected all creatures aboue vs about vs and beneath vs. Thirdly it must mooue vs to pitty the creature being liable and subiect vnto labour wearinesse yea and death for our sakes Lastly it reproueth the cruelty of such as sport themselues in the mutuall murdering of the creature the death and destruction whereof being a part of the curse for our sins wee may not make it our recreation Gods curse may not be sported with I mean it not of the lawfull sport by hawking hunting c. where the vse of the creature for sustentation of out life is sought after For all creatures giuen to man to vse may for his vse be killed yet with the least cruelty DIAL XXI Verse 22 23. For wee know that euery creature groaneth with vs also and trauaileth together vnto this present time not onely the creature but we also which haue the first fruits of the Spirit euen wee doe sigh in our selues waiting for the Redemption of our body Tim. VVHat doth this Scripture containe Silas It further prooues the certainety of heauenly glory by a double desire the one of Gods creatures verse 22. the other of Gods children verse 23. Tim. In what words is the desire of the Creature set downe Silas In two borrowed speeches the one of groaning together the other of trauailing in paine The former is taken from such as sigh and grone vnder a common burthen which is too heauy for them The other is takē from women which bring forth children with great sorrow and paine Tim. Is it meant that the creatures doe 〈◊〉 together with vs or one together with another Silas Though some take it that their groanes bee on our behalfe and for our cause crauing vengeance vpon the wicked our enemies and desiring liberty for vs yet because this sence doth crosse the beginning of the next verse wher he speaketh of our groning it is rather to be thought that the meaning of the apostle is that the creatures amongst themselues mutually doe with sorrow expect the end of their misery That this is so appeareth first by our owne sence for we doe see that the creatures are vnder vanity and made by the prouidence and commandement of God to serue our necessity Secondly by the word of God which teacheth vs plainely both the originall and end of their misery Tim. What are we to learne now out of this 22. verse Silas Matter of great comfort both for the creature and for so many as are Gods children which consisteth heerein that both their and our vanity and misery shall not onely haue an end but shall end ioyfully for as at the trauaile of a woman in the birth of a child there is ioy when a child is brought into the world so shall the conclusion of our misery be ioyfull and happy both to men and creatures Tim. But haue Gods children no other and surer ground of their deliuery from misery Silas Yes verily for their desire and hope of deliuerance is built vpon two firme grounds laide downe in the 23. verse The first is the sence and feeling of the guifts of the Holy Ghost for they haue the first fruits of
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
54. and yet being thus pricked and vexed they be not awaked out of their slumber to returne to God and forsake their euil waies no more then one in an heauy sleepe can be awaked by shaking and pinching hollowing or crying or blowing an horne in their care Tim. What is meant by the spirite of slumber Silas Spirite though sometimes it signifies no more but the mind as Esra 1 1. Esay 19 3. yet heere it noteth the instrumentall cause of this slumber to wit the euill spirite or Sathan which God as a iust Iudge sendeth into wicked men in his righteous iudgement to direct and driue their hearts to wicked thingsas he sendeth a good Spirit into his Children to direct and moue their hearts and wils to good things This is vsuall in Scripture when the word spirite hath put to it epithites good or bad then it noteth the operations and effects of Gods grace or iustice As Spirite of truth peace grace loue wisedome prayer c. signifieth these good things and Gods Spirite to be the worker of them On the other side the spirite of fury giddinesse slumber fornication enuy lying error c. noteth these bad effects and Sathan the euill spirite to be the worker and neerest cause of the same Tim. What doctrines ariseth from these words thus opened Silas First that wicked men which are vnder hardnesse of heart are vtterly blockish and sencelesse in respect of diuine and heauenly things as a man which is in a great slumber vnderstandeth nothing of earthly things This is that which is plainly saide in Esay 6 9. and Mat. 13 15. and Acts 28 27. that though they see his workes and heare his words yet they neyther heare nor see but are without vnderstanding euen like Horse and Mule that haue no discretion Psalme 32 9. so are the wicked very brutish and stupid in the matters of heauen In other matters which belong to this present life they be for the most part of them quick-sighted verie prouident and circumspect one must rise earely that would deceiue them or go beyond them in bargaining Nay they haue the slight to fetch ouer others and hee must haue both his eyes in his head that shall escape them but come to the things that belong to God and eternall life it is a wonder how little vnderstanding and sight feeling and sence they haue heerein An image heereof we haue in Nicodemus Iohn 3 4. the Woman of 〈◊〉 Iohn 4. the Scribes and Pharisies c. Secondly from hence we may see why the wicked profit not by the admonitions of the word euen because they are fast asleep in sinne and inwardly deafe hauing their eares stopped and their eyes shut vp and their hearts hardned When they that are lyers backbiters promise breakers Vsurers c. reade and heare that which is written Psal. 15 verse 3 4 5. When couetous persons railers c. reade what is written 1 Cor 6 9 10. When such as liue in enuy adultery c. heare or reade what is written Gal. 5 19 20 21. When ignorant persons reade or heare that which is written 1 Thessal 1 8. and proude persons that which is written 1 Pet. 5. 5. and worldlings reade that which is written Ephef 5 3. and yet are not reformed nor once so much as go about to amend themselues the reason cannot be for that they thinke these thinges to be fables for they know and confesse them to be Gods word or for that such sayings are darke for they are so euident cleare and plaine as anie childe may vnderstand them or because they are neuer tolde of these things for their eares are continually beaten with those sayings The true reason therefore is for that they are like the deafe Adder spoken of in the Psalme that will not heare the charmer These sinners are deafe with the worst kinde of deafenesse for they will not heare and obey and who is so deafe as he that will not heare They are like vnto the Iewes spoken of in Zach. 7 11 12. 13. and to such spoken of Prou. 1 24 25. and to such as God speaketh of in another Prophet I haue cried they would not answere euen as it fareth with them that are in a Lethargie though a Trumpet be sounded in their eares yet they stirre not so it is with these men though Gods Ministers to awake them do thunder out Gods iudgements lifting vptheir voices like a trumpet yet they are no whit moued to Godwards because the spirit of slumber is vpon them It is written of Pharaoh that he did not hearken to the words of Moses because his heart was hardened Likewise the vngodly while their soules be sencelesse cannot but despise all the word and their teachers which bring it and set it before them which is a most dreadfull state For the mouth of the Lorde hath spoken it that when they cry to him in their extreamities hee will heare them Prou. 1 26 27 28. Zach 7 13. These things howsoeuer they are matter of greefe vnto Gods Ministers yet are they still bound to do their dutie with constancy and patience because it pleaseth God to execute his iudgements vpon the wicked through their instructions which shall be strong euidences against them to conuict their obstinacie Gods word is a sweete smelling sauour to GOD euen when it is a sauour to death Tim. How may it be proued that the worde is still to bee preached to harden impenitent sinners to be as a testimony vnto them and against them Silas By Esay 6 9 Ezek. 2 5. The former place proues that God vseth his Ministers by them to harden such as haue contemned his word and the latter proueth that euen vnto the already hardened they are still to speake that their condemnation may be the more iust dredful Tim. What is the next instruction from these words Silas That such as haue forsaken God are giuen vppe vnto the wicked Spirit Sathan by his working more and more to be blinded and obdurated This appeareth Ephes 2 2. The Spirit that works in the childrē of disobedience 2 Cor. 4 4. 2 Thessal 2 10 11. For it is very iust that they that wil not be gouerned by the word of God should be committed ouer to the gouernment of Satan as a Iudge deliuereth a malefactor ouer to the hangman As God threatens his people to set Tyraunts ouer them when they had beene vnthankfull for good Princes so he will giue the diuell to be their Ruler that will not be ruled by himselfe And such must needes bee driuen on to all mischiefe and hell in the end as haue Satan to bee their Rider to hold the reines in his hands as it hapned to Iudas Cain and Esau and inumerable others heretofore and daily Tim. What profit is to be made heereof Sil. It teacheth the miserable condition of such stubborne sinners as hate to be reformed for they are vnder the power of Satan and held
or publicke ciuill or Ecclesiasticall or whatsoeuer powers it bee haue God for the ordainer thereof Heere let vs obserue for distinction sake that from the verie beginning of the creation God gaue vnto man a threefold power First ouer himselfe which is the rule of vncorrupt reason ouer our senses and appetite in the soule of man and may bee likened vnto that gouernement which the Maister hath ouer his Schollers of this it is written Eccle. 7 23. That God made man righteous And in Ecclesiasticus 15. He left him in the hands of his owne counsell and as Moses speakes Deut. 30 19. He set before him life and death good euill Man is not like a stone or blocke which cannot mooue but from an externall cause mouing it but hath in himselfe the beginning of motion whereby he could by the power of his will apply himselfe vnto good or euill to chuse or refuse til by abusing his free wil in not refusing to eate the forbidden fruite he lost both it and himselfe The second power giuen to man in his first creation was ouer Beastes and Foules and Fishes according as it is written Genes 1 26. Let him rule ouer the fishes of the Sea c. Heere unto accordeth that in the Psal. 8 6 7. 8. This was lost by Adam but restored by Christ. The third kinde of power was that which hee gaue to man ouer man of this there be sundry sorts the first of all was the power which the husband had giuen him ouer his wife Gen. 2 21. and 3 16. The next vnto this was the power of the Parents ouer their Children which Adam and Eue exercised ouer Caine and Abell and of the which the fifth Commaundement speakes expresly Also Paul Eph. 6 1 2. Now as families did encrease there arose the power of maisters ouer their seruants whereof Paul Ephe. 6 5 6 7. Col. 4 1. after this did spring vp the power of the Magistrate ouer subiects when the world was multiplyed this was established in Gen. 9 5. which power beeing to be exercised not rashly by euery man which would breed a confusion whereof God is not the author doth argue that it is appropriate to certaine men whom God hath ordained to be Rulers ouer others see Exod. 18 21. and 20 12. Deutero 1 15 16 17. and 16. 18. Now this publike power of the Magistrate was eyther of one ouer a kingdome called a Monarchy or else of some chiefe and choice men for wisedom and goodnesse put ouer the rest called an Aristocracy or exercised by a multitude called a Democracy In these seuerall kindes of power and authority howsoeuer the acquisition or assuming of it bee not alwayes of God as in Tyrants and vsurpers which by violence and force doe intrude themselues into gouernment without a due calling after the example of Nimrod and the first Romane Emperors and Richard the third in England and though the abuse of the power beeing carried not after the will of God but after the lust of man and being vsed not for the weale but to the hurt of the subiect be not of God but from Sathan and wicked men yet the very power it selfe considered alone is certainly a diuine ordinance erected appointed of God for the common good of mankinde as riches and marriage bee good though often they be ill gotten and ill vsed therefore our Apostle not speaking of the person nor of the abuse nor of the manner of getting the authority but of the verye thing it selse saith it is of God This beeing generally true of all powers yet is heere especially meant of the politicall publike power as appeareth by that which is afterward saide of the sword and of tribute paying Tim. But why doth God say in Osee 8. 4. They haue set vp a king but not by me Silas This is spoken of Ieroboam who had the regimet ouer the ten tribes which were rent from Rehoboam his rule is saide not to be of God by some because God onely permitted it and was not the effectuall cause of it which is false as appeareth by the words of God himselfe both before the diuision 1. Kings 11 31 35 36. and in the very time of the peoples rebellion against Rehoboam 1. Kin. 12 15. Al which proue that the translation of the kingdom from Salomons race vnto Ieroboam was not onely suffered but acted of God as it was a iudgement vpon Salomon and his children now euery iudgement beeing an acte of iustice hath the nature of a good thing and therefore hath being from God not by permission onely but as his owne action yet Ieroboam is saide to bee set vp not by God in respect of some circumstances and the manner of the fact because the rebellion of the people against 〈◊〉 their rightfull king and their defection to Ieroboam a vile intruder without asking counsell of God these things were not from God but from their wicked and rebellious mindes Neyther was it from God that Ieroboam being king set vp Idolatry and swarued 〈◊〉 the reuealed will of God in his gouernement to follow his beastly affections yet the power it selfe which hee exercised was Gods ordinance so was Cyrus his power ouer the Assirians and Alexanders ouer the Persians and the Romanes ouer the Grecians the power was of God though the getting of it by 〈◊〉 warre proceeded from the Diuell and from their owne ambitious greedy and vnsatiable lustes Tim. Why then doth Peter say that powers bee humane Creatures or the Ordinances os men 1 Peter 2. 13 Silas This must not bee taken causually as if that men were the first inuenters and finders out of ciuill gouernement but powers are named humane ordinances eyther subiectiuely because that man is the subiecte by whome it is exercised or obiectiuely because humane affaires are the onely obiect or the thing about which it is conuersant Lastly also in respect of the ende because it is appointed doth serue for the great good of men Moreouer howsoeuer diuers formes of gouernment bee found out by man as euery King in his Kingdome for necessity of his kingdom may create new officers yet the original institution of Rulers and Gouernors is from God who hath ordained all sortes of Ciuill powers Iohn 10 35. So then to conclude those powers are from God not as plagues sicknesse and other euils where with GOD scourges the wicked onely in his furie but as an wholesome order tending to the benefit of good and bad to reclaime the one from euill and to retaine the other in his goodnesse Tim. What Vse and profit are we to make of this point Silas First an admonition to such as haue any power to vse it rightly seeing they both haue it from God and they must be countable to God how they vse it That which Paul sayes of Maisters must be applyed vnto all Magistrates Col. 4 1. They haue a Maister in heauen therefore must deale
thought well of them not regarding what GOD iudged of them which was chiefly and asore all to be thought on Tim. How fitly doth this Text agree with the former Also in what sence is Gods iudgement affirmed to bee according to truth And how do we know thus much Silas This verse was a proof of that which was written in the first verse for there he saide that men which condemned themselues are without excuse but are so guilty as they cannot escape the reason heereof is now rendred because the iudgement of God is according to truth and therefore though men would blinde themselues putting out their owne eyes yet that cannot be done and were it done it cannot help for God will finde them out By iudgement is meant both Gods gouernment of things and persons in this world namely his iudiciary power in inflicting paine and also the action of the last and great day when God will giue recompence to euerie man as his workes be This Iudgement is saide to be according to truth not so much for that he iudgeth not after outward shews and appearances but searcheth the hearts 1. Sam. 16 7. as because it is a righteous vnpartial iudgement looking not to persons as corrupt men do in their iudgement but to the quality of the offence This we are saide to know both because it is certaine and the certainty heereof euidently appeareth to al men generally and obscurely by light of nature imprinted in all mens minds whereof before Chap. 1. verse 19 20. and this is meant heere and more specially and clearly by the witnesse of the word often auouching God to be righteous in his iudgement and holy in his waies Psal. 99. and 76. and 145. Paul abhorring with detestation the least thought of any iniustice in God Rom. 3 5. and chap. 9 14. Tim. What dooth the Apostle teach heere touching the Iudgement of God Sil. Two things First that his iudgement is true equall and iust Secondly that it is certain and vnauoidable Tim. What learned we from the former Sil. That God doth iudge otherwise then men doe iudge now heerein is the difference that men do iudge according to outward appearance for men do iudge according to that they do heare see because they know not the heart and cannot tell with what minde euerie thing is done for this is the cause that men are so soone and much deceiued as it may appeare first in that men take some to be good which bee otherwise as in Isaac who thought well of Esauê and Paul who thought well of Demas the eleuen Apostles who had a good conceite of Iuda Also men are deceiued in iudging some men euill which be good example heereof we haue in Dauid towards Mephibosheth Sedekiah towards Ieremie Therefore in these cases men are to iudge well of all men so long as they haue no cause to the contrary especially so long as they see good in them which may giue hope Secondly so to seeke the good opinion of men as we do not rest in it Thirdly if any of vs be deceyued in others to remember we are no gods Tim. Now tell vs how God doth iudge Sil. God iudgeth all persons and things truly as they are because hee most perfectly seeth and knoweth all things euen the verie secrets of mans heart Tim. What should this worke in vs Silas These things First that with great care we approue our liues vnto God in all vprightnesse And secondly that gouernors labour to be like vnto God endeuouring what lyeth in them to iudge truly of persons and things Thirdly that we reuerence all Gods iudgements though they seeme straunge to vs. For the godlesse men yea thorow weaknes of iudgment or strength of temptation the godly too do thinke and are readie to speake hardly of Gods gouernment either as if there were no diuine prouidence or as if it were not equall paines and afflictions being the portion of good men most commonly euill men well rewarded with good things as if they were good men This stumbled euen Iob Ieremy Dauid but all our carnall thoughtes must heere strike saile and giue place to this Oracle of God that his iudgements now and heereafter will be found iust and iustly executed Which trueth as it ought to stop our mouths and to awake our security that we perish not by hope of impunity so it affoords vndoubted comfort against confusions and apparant oppression 2. Thes. 2 7. Tim. Why is the iudgement of God vnauoydable Sil. First because of his omnipotency whereby he can draw all men besore him Secondly because of his decree whereby it is established Lastly wee cannot auoyde the iudgement of our owne conscience much lesse GODS iudgement Tim. What vse was made of this trueth Sil. It should mooue all men to amend themselues seeing all men must come to account Secondly it should work in Rulers a great care of their actions seeing they also can not escape the iudgement of God DIALOGVE III. Verse 4 5. Or dispisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance but thou after thy hardnes heart that cannot repent heapest vp and treasurest vnto thy selfe wrath against the day of wrath and of the declaration of the iust iudgement of God Tim. FIrst speake something to the method and disposition of the Text how doth it agree with the former and of what parts doth it consist Sil. The blessed Apostle doth now bend himselfe against the vaine excuses and pretexts by which those selfe condemners doe deceiue themselues The first is the hope of impunity by the lenity of God giuing good things out of his bounty or kindnesse bearing with the abuse of his benefits out of his patience and forbearing a great while to punish out of his long sufferance therefore say sinners he will neuet punish Hereuppon as wanton Children or dissolute Scholers which espy the gentlenes of their gouernors or as Birds which marke the lcar-crow not to moue or hurt waxe bold and fearelesse So these sinners imagine of God that hee will euer spare because hee presently striketh not they want only contemne him and his kindnesse The parts of the Text be two the one concerneth the generall goodnesse of God toward euill men set downe in three words The second is a reprehensicn of the abuse of his goodnes which that it might pierce deeper and moue more is set downe by an interogation and an Apostophe Doest thou Tim. What is the drift of this Text Sil. To checke such as being euill yet thought themselues righteous and in Gods fauour because they were not punished of God but prospeted vnto these men the Apostle saith that their prosperity and fredome froÌ„ punishment was a token of Gods bounty patience and long sufferance but not of their vertue and goodnes Tim. What is meant here by bountifulnesse Sil. The kindnes whereby God is inclined to do
good euen to all manner of men or a profitable and beneficiall kindnesse As in Luke 6 35. Tim. What is signified by patience and long sufferance Sil. Patience is that vertue whereby God forbeareth punishment and by long sufferance is meant that whereby God beareth a long time with the wicked long keeping backe and refrayning his wrath before hee punish them notwithstanding they still goe on to heape sin vnto sin Tim. What is meant by the riches of his bounty and patience Sil. The plentifull and large aboundance of these things according to the phrases of Scripture as rich grace for aboundant grace and dwel richly that is aboundantly Col. 3 10. Rom. 9 13. Eph. 1. 7. 2 5. Tim. What is it to despise these things Sil. To make no vse of them for amendment of life for to suffer a thing to ly by vs without any vse argueth a neglect of it that it is not esteemed Tim. What were the lessons gathered from hence Silas Sundry and in order these which follow First that we must be like to God in these properties bountifull patient and long suffering as he is Col. 3 12. Secondly that outward blessings belong to the wicked as well as to the good For his Raine falleth and his Sunne shineth vpon the good and bad Mathew 5 45. Thirdly that the godly are not to fret when they see the vngodly prosper for it is a checking of Gods bountie and patience Fourthly that manic are neuer the better for the benefits that God giueth them but rather the worse being hardened by kindnesse Lastly that it is a dangerous estate to be free from crofses ful of welth for such shall fall into impenitencie and hardnesse of heart Tim. What would Paul haue vs to vnderstand by that speech not knowing Silas Therein he doth both vpbraide and refute the brutishnesse and stupiditie of these sinners that whereas the blessings of God so many so long continued so great ought to haue euen drawne and haled them vnto such a kinde and bounteous giuer so blockish and foolish they were as they were not onely no whit stirred therewith towards God as they did the more neglect nay contemne him and yet did promise to themselues impunity safetie This was sencelesse and beastly ignorance and wickednesse Whence we learn both how out of measure wicked mans heart is being without Gods grace how vnable to moue it selfe to God though God reach out vnto them the hand of his benigoity and also in what perilous condition they doe liue which haue store of good things and are without the spirit of Repentance they are worse then Beasts Tim. In what sence is it saide that the bounty and kindnesse of God leadeth men to repentance Sil. That Gods benefits in all reason should mooue men to amendment and men are to make such an account that Gods kindnesse inuiteth them vnto repentance When he giueth benefits he giueth meanes of repentance but the grace of repentance he bestoweth on his elect Tim. What lesson was giuen heere Silas That euery good blessing of God is as it were a Sermon of repentance also the more benefits wee haue the more cause we haue to loue and please God by doing his will Tim. What doe ye call an hard heart Silas Such a one as will not be softned and mooued by benefits and instructions nor broken with threatnings and corrections the which in Scripture is set forth by the similitude of a stone Ezek 11 19 also of an iron sinew and of a fatte brawny heart Psal. 119. which dulleth all the sences and maketh them vnfit to doe their Offices Mans heart is naturally hard but this hardnes is encreased much by our owne peruersenesse and obstinacy Tim. By what degrees doe men fall into hardnesse of heart Silas First by wicked thoughts and lusts Secondly by yeelding vnto them with consent of the heart Thirdly the putting them or bringing of them into action Fourthly the often practise of sinfull actions Fifthly an obstinacy to continue in euill customes from whence commeth hardnesse of heart Iames 1 14 15. Tim. What be the causes of an hard heart Sil. The first cause is God himselfe as Iudge not as Author God hardened Pharaohs heart Exod. 9 12. Secondly Sathan Sathan entred into Iudas Luke 22 3. Thirdly man himselfe Pharaoh hardned his owne heart Exod. 8 15. Fourthly Impunity or freedome from punishment Fifthly the prosperity of the wicked as meanes and authors this had almost preuailed to harden Dauids heart Psal. 73 13 14 15. Tim. What be the kindes of an hard heart Silas Two First that which is felt and perceiued Secondly the other not felt nor perceiued Tim. What is the hardnesse of heart which is felt and perceiued Sil. When the heart though it feele no present ease yet it is grieued for sinne and desireth to be partaker of ioy and vseth the meanes as in Dauid Psal. 51. Tim. What is the hardnesse which is not perceiued Sil. When men doe eyther carelesly liue in sinne without desire of vsing the meanes to come out as they in the first of the Prouerbs verse 21 hated knowledge and did not chuse the feare of the Lord. Or else when men doe purposely resist the spirit of God in the vse of means as the Iewes Acts 7 51 Yeresist the Holy Ghost Tim. What be the remedies of an hard heart Silas Those which follow First admonition priuate and publike Secondly corrections being blessed which must be asked of God Thirdly meditation of Gods vnspeakeable kindnesse Fourthly prayer and hearty consession of sinne to God and al this done in truth and constantly Tim. What doe these words containe thou heapest and treasurest vnto thy selfe wrath against the day of wrath and of the declaration of the iust iudgement of God Sil. A seuere commination or threatning of a most heauy vengeance at the last vnto such as abuse the great kindnesse and lenity of God and are not bettered but made worse rather by his bounty and patience Tim. How is this vengeance declared and set forth Silas Three wayes First by a similitude taken from humane and earthly affaires of men in this world who hauing plentifull riches doe treasure and lay vp in store that which afterwards they will vse in conuenient time euen so wicked men which in time of Gods patience bearing with them doe increase their vnthankfulnesse and other sinnes though they feele nothing for the present yet afterwards they shall feele it farre more grieuously their vengeance comming vpon them as a Treasure heaped vp in more full measure it being the manner of God to recompence the delay in punishing with the weight of punishment see the like phrase of Treasuring vengeance in Deut 32 34. Tim. What should this teach Sil. That they are in worst case of all others whom God doeth most blesse and beare with except they 〈◊〉 Secondly that all men shoulde feare to abuse and
of worldly things which we may call humaine or ciuill hope it is of things vncertaine which may fall out or not fall out because they haue vncertaine causes and this hope hath no assurance but is ioyned with continuall doubting but Christian hope it hath alwayes assurance and certainty ioyned with it because it is of spirituall blessings and protections also of heauenly glory which commeth of a most firm cause namely the vnchangeable good will and loue of God as also his most free and firme promise in Christ. Tim. Whereunto doth this serue Sil. To reproue both the Papist and ignorant prophane Protestants which seuer assurance from Christian hope wherein they doe iniury to God himselfe and shewe that they are not such who haue his loue shed abroade in their harts DIAL VI. Verse 6. For Christ when we were yet of no strength at his time died for the vngodly Tim. VVHat is the drift and end of this text Sil. To confirme that which hee had said of the loue of God towards vs by an effect and fruite of his loue which is the death of his Sonne Christ Iesus Here beginneth the demonstration which is the second part of this Chapter as before Tim. How is this set foorth Sil. It is set foorth by a double circumstāce of time first in that the Sonne of God was giuen to death for vs at that time when we were yet weake vngodly sinners and enemies Secondly in that he dyed for vs at the time appoynted of his Father called his time Tim. What be the parts of this sixt verse Sil. Foure first what ones God loued weake and vngodly ones Secondly by what guift hee expressed his loue his Sonne Christ. Thirdly at what time the guift was bestowed at his time Fourthly to what thing he was giuen to death Tim. Now come to the interpretation of the words and first tell vs what is meant by weake in this place Sil. The word here vsed is applyed sometime to the body then it signifieth either weaknesse which commeth by some disease or sicknesse after which men bee feeble or else it noteth the want of al might as in that text of 1 Cor. 15 43. The body is sowne in weakenesse or it is affirmed of the minde and then it is either put for small strength as Rom. 15 1. or for no strength as here in this text that this is here meant may appeare by this that they which are called weak the same are called vngodly sinners enemies such are voyd of all spirituall and sauing power to beleeue or repent Tim. What doe these termes teach vs Sil. That they for whome Christ was giuen to death were such as had no force of their own to help themselues but needed all manner of helpe vnto saluation Secondly that such as Christ died for doe not onely neede all helpe but being vngodly refuse helps being offered and beeing sinners encrease their euils more and more and which is most of all they grow in hatred of the remedy being open enemies to God heere is a singular gradation to amplify Gods loue to lost mankind Tim. What is the vse to be made of this truth Sil. It sheweth the wretched estate which men liue in without faith in Christ. Secondly it condemneth the madnesse of such as affime that the elect beeing in this estate were yet Iustified and the sonnes and heires of God this their madnesse may appeare in this that the selfe same persons at one time shal be actually and indeed both enemies and friends to God sinners and righteous vngodly and sonnes to need all helpe and yet to haue all helpe this is to confound heauen and hell grace and corruption Sathan and God death and life togither Thirdly it confuteth the Pelagian and Papist who ascribe some strength to nature to prepare at least to dispose it selfe to grace This the Pelagian sets forth by a similitude of waxe fitte for any impression of white paper or a naked table ready to take any forme so is our nature say they apt to learne if it be but taught vs also the Papists they expresse it by the similitude of a man sore wounded or much enfeebled or laden or borne downe with bolts and fetters which with a little helpe of another mans hand will raise vppe himselfe and make shift to stand vppon his feete So say they nature is but wounded enfeebled or ouerburthened and with litle helpe of grace can reare it selfe to heauenwards These their corrupt opinions appeare to be false by Ephes. 2. 1. where it is written that wee are dead in trespasses and sins and therefore as touching God and godlinesse wee are by nature dead corps and in this our text we are said to bee of no strength Fourthly it prouoketh Gods children to great humility and thankfulnes towards God to consider what they were before their conuersion for the more miserable our former estate the more amyable present grace also it must moue them to compassionate others which yet be in this woeful estate seeing themselues once were such And lastly it must stirre vp a feruent loue to God who in this most pittifull case loued vs and gaue such a guist and remedy to vs and for vs. Tim. What was that gift whereby God doth expresse his loue vnto vs being so sinfull and wretched Sil. No lesse then Christ his owne and onely begotten Sonne which is the greatest and best guift that the most great and good God could bestow vppon mankinde the reason is because it is more worth then all the world for it is himselfe in the person of his Sonne therfore the greatest Also through this gift all other gifts are made good and profitable to vs which else would bee so many curses Therefore the best cause that moued him to bestow such a gift vpon vs was the good pleasure of his will which here and elsewhere is called his loue Iohn 3 16. 1 Ioh. 4. Tim. What did we learne by this that God would witnes his loue by such a fruit of it and gift Sil. That our loue must be like the loue of God that is an effectuall and fruitfull loue not in purpose onely and goodwill but in effect as wee are able to expresse it Secondly that as God declareth his great loue and that to his enemies so after his example wee should out of loue do good to our enemies whereby we are knowne to be Gods Children Luke 6. For euen Infidels and the most wicked persons they will loue such as loue them Math. 5. Tim. What doth this meane which is added According to the time or at his time Silas It meaneth thus much euen that fit and conuenient time appointed of his Father called fulnesse of time Gal. 4 4. and his houre John 5 25. for God hath his times appointed for all his workes Eccl. 3 1. Tim. What followes of this Silas That Christ could come neither sooner nor later then hee did Secondly it commendeth the more Gods loue
from hence Silas It would serue to keepe vs from yeelding obedience to sinne if we would often and earnestly thinke of the end of sinne He that desires to be preserued from the seruice of sinne had great neede to remember foure things First his owne end Secondly the end of the world Thirdly the end of well-doing Lastly the end of sinne which is most bitter woe and paine without all end DIAL XIII Verse 22. But now being freed from sinne and made Seruants to God you haue your fruit in holinesse and the end euerlasting life Tim. WHat doth this Text containe Silas Two Reasons to perswade the seruice of God One because the fruite of it is in holinesse in this life the other because in the end it brings vnto life eternall These reasons are set downe in forme of a comparison three contraries being compared together As first God is set against sinne Secondly holinesse against shame Lastly eternall life against death The summe of all is this As the seruice of sinne bringes foorth shame heere and destruction for euer so holinesse and life eternall are the fruites which follow the seruice of God therefore we stand bound to embrace godlinesse and to eschue vnrighteousnesse and sin Tim. What is it to be freed from sinne Silas To be deliuered from the tiranny of sin that it should haue no power to rule ouer vs. For heere hee entreateth of Sanctification Tim. What learne we by this that he saith Now ye are freeed from sinne and wherefore doth he vse the Verbe of the passiue signification being made Seruants of God Silas Wee learne that there was a time when as they were the seruants of sin but are now at this time escaped out of that bondage And he vseth the Verbe of the passiue signification saying wee are free and wee are made seruants to God to teach vs that of our selues we are prone to sin but not to serue God without a speciall and effectuall working of God in our hearts making vs to be that by Grace which by Nature wee could neuer be For we are not borne but made the seruants of God we are not the seruants of God by our own endeuour but we are made such by Gods spirit we are borne the seruants of sin but we are made the seruants of God and that we are the seruants of God it may appeare by our hearty obedience vnto the will of God in all things as the seruants of sinne are manifested by obeying the lusts of sinne throughout Tim. What is meant here by holines Silas Praise by encrease of holinesse as appeareth by this that it is set against shame howbeit the Apostle chuseth rather to mention holinesse then prayse because though prayse be due vnto the seruice of God yet such as exercise themselues in doing the will of God doe often liue vnder reproach whereas encrease of inward holinesse to the praise of the godly in the eies of God and good men doth alwaies follow well doing as a wholesome fruit for Gods children when they haue serued God They bee indeede woorthy of praise but they may and doe misse of it at the hands of this vnthankfull world yet they are sure of this that the more paines they take in seruing God the more holy they shall bee and their conscience more vndefiled also they shal reape praise amongst all good men and with God their Father and this is no small encouragement to make men more earnest in the seruice of God to consider that they shall bee blessed of God with greater purity before him and more praise among his children For though Gods childeren are to doe well not onely nor chiefly for gayning praise or holinesse to themselues yet these things which will follow of their owne accorde by the ordinance of God as the shadow doth the body put some heart and cheerefulnes into them Tim. What other thing do we learne from this that we haue our fruit in holines Sylas That the full rewarde of seruing God is not altogether laide vp in the world to come but there is much giuen vnto them in this world both in corporall and spirituall blessings For as the children of Israel tasted of the fruite and good thinges of the land of Canaan before they entred into it so it pleaseth GOD to giue vnto his seruants euen here in this life some fruite of their obedience to him to confirme their hope of that reward which they shall haue in the life eternall hence their graces are likened to first fruites Rom. 8. Tim. What vse is to be made of this Sil. It reproues those that say that there is no profit in the seruing of God Secondly it serues to whet the harts of Gods children more obediently to please and serue him when they shall by good experience perceiue that their seruice prooues fruitefull in spirituall respects as well as in outward regards Tim. Rehearse nowe the second reason to encourage our selues vnto the seruice of God Sylas It is the same which was vsed in the 17. verse namely that this seruice will end well euen in life euerlasting and therefore wee must giue our selues carefully to serue God for men haue reason to follow that hard which is sure to end well Sil. What doth the Apostle here vnderstand by life Sylas Heauenly happines and glory which is therefore shad owed out and signified by this terme of life because of all earthly things life is most delightfull and precious This life or heauenly happines consists in these two things first in the absence of all euill both from soule and body Secondly in the presence and perfection of all good both bodily and spiritually Tim. What are we to learne hereby that this life iscalled euerlasting Sylas Thus much that our heauenly happines is not for dayes or yeares but endures for euer euen as long as God endures without any limitation of time or measure of greatnesse Tim. In what sence doth the Apostle say that this life euerlasting is the end of Gods seruice Silas In a threesold sence first that it is a cause mouing vs to labour in good duties Secondly because it is the terme or end wherein our seruice shall determine Lastly because it shall bee giuen vs as a free rewarde vnto all our trauails in godlines at the end of our life euen as rewards vse to be giuen vnto labourers at the end of the day when the worke is done For our short and meane seruice is not worthy of that lasting and glorious blessednesse but God of his goodnesse according to his free mercy hath promised and ordained that such as seruc him soundly and constantly should liue for euer in celestial glory Tim. What profit are we to make of all this Sil. It should preuaile with all Christians to make them serue God not only more diligently but cheerefully and constantly considering their labour in seruing God shall not be in vaine but shall haue such a great recompence of
many Israelites which were Abrahams children after the flesh do loose saluation Tim. What is the summe of this text Silas That the promise of grace and saluation was restrayned vnto Iacob by election onely before he was born not by his birth nor by his workes for then Esau should haue obtained the blessing promised who came of the same Parents and yet was reiected and hated of GOD therefore all which carnally come of Abraham be not the children of the promise Tim. How doth Paul knit this example to the former Silas By a gradation as a thing greater and stronger to proue his purpose that the promise of grace and saluation doth not indifferently and equally pertaine vnto all the posterity of Abraham but to such of them onely as were elect For the Iewes might obiect that Ismael was reiected because hee was borne of a bondwoman to wit Agar whereas no such thing could be alleadged in this example of Iacob and Esau who both came of Isaac Abrahams lawfull Son and of Rebecka at one time and by one birth yea and Esau was the elder of the twaine so as this example fits the Apostle much better to she we that the prerogatiue of carnal birth is not the cause of receiuing the promise Tim. Yea but the Iewes might alleadge that Esau being a prophane man and behauing himselfe ill was therefore reiected whereas Iacob was loued and had the effect of the promise because he was a good man and did well Sil. The Apostle meeteth with this obiection in saying that Gods purpose was declared touching them both ere euer they were borne and therefore their present good or euill works for they had done none when God had vttered his counsell of them could not moue God to loue the one and hate the other Tim. Yet it may be said that God decreed of them both for the fore-seene workes of them both Silas Paul denieth this saying it was not of workes and affirmeth the quite contrary that the purpose of sauing Iacob and of refusing Esau came of his free election whereby of his loue he chused the one not the other Thus whereas the Iewes stood much vpon the priuiledge of their birth and their works Paul reiecteth them both as no causes of Gods promises which are applied and take place by the decree of Gods election The mystery whereof vpon this occasion he beginneth to open both particularly by example and generally by testimony of Scripture verse 15 16. and in the rest of the Chapter Tim. What instructions are to be gathered from this Text thus vnfolded Silas That faith nor good workes neither present or foreseene are any cause why God electeth any vnto saluation And contrariwise infidelity and badde workes whether present or foreseene doe not moue God to refuse any man and cast him off from hauing any parte in Christ and the promises by him The reason is faith and good works doe proceede from election therefore cannot bee the cause thereof for one thing cannot bee the cause and effect in respect of another Now that faith and workes be effects see Acts 13 48. Titus 1 1. Ephe. 1 4. No man hath any good but what God purposed from euerlasting to put into him Secondly Gods election depends vpon his will onely verse 15. therefore not vpon foreseene faith and workes Thirdly infidelity foreseene and bad workes were not the cause that men were refused because all sinning in Adam God could see in whole mankind no other thing but vnbeleefe and concupiscence which hereditarily flowed from Adam vpon all his race and so all had beene reiected for sinne foreseene if any were cast out Tim. But if wicked men be destroyed for vnbeleefe and bad works then God decreed to destroy them in respect of these Sil. It is true so he did but hee refused and did not chuse them onely because hee would not chuse them without all respect to their ill qualities and works It is otherwise with the elect whom God did appoint in his eternall decree vnto saluation not in respect of their workes but in and for Christ yet so as hee purposed in time to call to iustifie and to sanctifie them ordaining to these things not for these things Tim. What vse of this point Silas It reproues such as tye Gods predestination to mens merites whereas it is independant and without all relation to the worthinesse and vnworthinesse of men Secondly it moueth the beleeuers to thanke God for their free election and to ascribe all to grace because free election is not onely in it selfe a great mercy but it is the spring of all other mercies both earthly and heauenly whatsoeuer For sinners beleeue and receiue the holy Ghost and are borne anew and blessed with repentance and good workes because they are Gods chosen and elect ones DIAL VI. Verse 11. For ere the children were borne and when they had neyther done good nor euill that the purpose of God might remaine according to election not by workes but by him that calleth Tim. VVHat is the drift of these words Silas To proue that God cannot be charged with failing of his word so long as he keepes it with the elect Tim. What is the meaning and substance of these words Silas That the saluation of beleeuers depends not at all on our selues but is all wholy to be ascribed to the election of God Whereas all men are alike by creation and nature and yet some beleeue doe good workes and are saued others beleeue not but liue wickedly and doe perish the cause of this difference is not in nobility of birth and bloud or dignity of workes as the example of Esau Iacob sheweth but in the election of God chusing some to life according to his will and refusing others because hee would not chuse them Summarily that which putteth the difference betweene one man and another all men beeing alike is Gods eternall election before all worlds Whence it is that some are not called to Christ and some be and of those which bee called some beleeue being elect some do not beleeue being not elect Election being the fountaine of all our weale therfore it would be taught distinctly and well vnderstood for it is a fundamentall doctrine reuealed in the Scripture Tim. From whence is this word Election taken Silas From the manners and affaires of men who will haue that to be firme and to continue which they haue by election chosen and vpon good aduice 〈◊〉 Whereas they are wont to alter such things which they rashly appointed but hold fast what by good election they haue purposed so are we to thinke of God of whom the Scripture speaks after the manner of men for our infirmity sake noting to vs in this word the stablenesse of his decree Tim. How manifold is Election Silas Two-fold one humane whereby men chuse whō and what they like aboue others And another diuine whereby God chuseth what
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
his purpose for where the equity and cause is common there from a singular example may be gathered a generall doctrine as here seeing no good comes vnto any man but by Gods mercy therefore election is no lesse to be ascribed the run to then Gods reuealing himselfe to Moses so familiarly Tim. What is here meant by mercy and compassion Silas Mercy in the Hebrew comes from a word which signifies pitty or free fauour and compassion from a word which signifies to loue with such tender affection as mothers doe their children Tim. What may the often repeating of these wordes mercy and compassion teach vs Silas First that Gods mercy is most free and not due vnto vs as if he should say In that I shew mercy I find no cause but in my mercy and not in any mans goodnesse or merite Secondly that it is arbitrary proceeding meerely from his owne good will and not depending vppon any mans goodnesse vppon whome bee will c. Thirdly that Gods mercy is vnchangeable and most constant asin Pilats speech Iohn 19-22 What I haue written I haue written that is I will not change my writing So this speech I pitty whome I pitty is thus much I will not breake off the course of my mercy towardes my childe I am Iehouah I change not Fourthly that Gods mercy is vnmeasurable and infinite reaching it selfe not to some one but to many and manifold good things as if he should say to whome I shew mercy in decree I will she 〈◊〉 mercy in act on whom I will haue compassion in electing them I will haue compassion in iustifying sanctifying glorifying thus 〈◊〉 〈◊〉 〈◊〉 doe collect Hence is God in Scripture to armed the Father of 〈◊〉 God of compassion rich in mercy See Psal. 103 11. And is said to giue grace vpon grace lohn 1. 16. also see Rom. 8. 30. Tim. What is the vse that wee are to make of the properties of Gods mercie Silas First it giues comfort to consciences afflicted with their sinnes in as much as wee knowe that God will not deale with vs after our 〈◊〉 but after his infinite mercies Secondly it serues to humble Gods children in who 〈◊〉 〈◊〉 no cause 〈◊〉 〈◊〉 him to she we them the 〈◊〉 〈◊〉 but must setch and draw it 〈◊〉 from himselfe euen from his owne good will and pleasure It is not a more vile pride in a begger to attribute the almes giuen him to his owne deserts then to ascribe the mercies of God vnto our owne 〈◊〉 either in whole or in part Thirdly it must moue the godly vnto true thankfulnesse which consists in two thinges namely the confession and imitation of his mercies to bee mercifull vnto others as we haue found him mercifull vnto vs according to Christs precept Math. 5. good reason we should bee mercifull to our brethren seeing he expressed much mercy to his enemies not in a few things but in many not for a while but with continuance Lastly it confutes such as make foreseene faith and good workes or either of them the mouing cause of Gods 〈◊〉 them as the Patagians wherof one expounded these wordes thus on whome I will that is sayeth he whome I shall know to be iust and obedient to my precepts Tim. What doctrines 〈◊〉 from this sentence 〈◊〉 together Silas These first that election seeing it comes from mercy doeth therefore 〈◊〉 misery for mercy hath relation vnto misery therefore God did not chuse men as they are in 〈◊〉 but as in the 〈◊〉 and fall Also that so 〈◊〉 seene 〈◊〉 could 〈◊〉 〈◊〉 God to chuse or refuse because then all had beene refused seeing all were lost in Adam Secondly wee learne that election is not vniuersall seeing mercie is not vniuersall but pertaineth onely to such as God would shew mercie to Thirdly that the mercie of God is most free and absolute depending vppon nothing without himselfe but wholly and absolutely vpon his owne will so as if question be why was mercie taken on Isaac and not on Ismael The aunswere is because hee would But why would hee Heereof no reason is to be giuen Tim. What vse are we to make heereof Silas First it admonisheth vs to ascribe the whole glory of our election and saluation to the free fauour mercy of God Secondly to teach vs to exercise our mercy freely towards others not vpon any sinister respect as for gaine and credit to our selues but onely for pitty sake that so we may imitate our heauenly Father as well in the manner of shewing mercy as in the matter it selfe Howsoeuer in the execution of Gods decree there shall bee place for Iustice because it shall bee rendred to euerie man according to his worke yet in the decree it selfe mercie beares 〈◊〉 whole sway choosing them on whom hee would haue mercie and leauing those to be hardened on whom hee woulde not haue mercie DIAL IX Verse 16. Now then it is not of him that willeth nor of him that runneth but of God that sheweth mercy Tim. VVHat doth the Apostle 〈◊〉 this text Silas It is a conclusion of his answere concerning election to wit that God electing some whom he would hee is not therein vniust seeing he did it out of his free mercie as he proued by a testimony of Scripture in the former verse So farre off is God from being vniust as in choosing some hee shewes 〈◊〉 most good Hence then the Apostle infers that seeing election comes wholly of mercie and there is no cause of Gods mercie but in himselfe Therefore it depends not at all vpon the will and workes of man Nowe then it is not in him c. Tim. What be the parts of this Text Silas Two First it remoueth that which is the falsely supposed cause of mans election to wit our willing and running Secondly it putteth downe the verie true and sole cause to wit the mercy of God Tim. What is meant by It Silas Either election and Gods purpose is to be supplied out of verse 11. or his loue out of verse 13. which comes all to one as also to supply saluation is the same in effect Tim. What is meant by Hm Silas We may particularly vnderstand it of Iacob mētioned before but the best is generally to expound it of many euen Iacob and all others which be chosen For the Apostle nowe deliuereth a generall doctrine touching the cause of election Therefore they are deceiued which interpret this Him of God referring to God all three following willing running and shewing mercy Tim. What meaneth he by Will Silas The thoughts purposes and endeauours of the minde euen whatsoeuer it is that men doe striue and attaine vnto by all the inward faculties of their mind and soule Tim. What must be vnderstood by Running Silas All mans outward actions his words and deedes whatsoeuer Not of Esaus running to hunting or Iacobs running to dresse the Kid for this is absurde but of all good workes done by
plagues Fiftly that by a secret but iust iudgement he inclined his will to rebell against his Iustice yet without infusing or putting into him any motion of sinne for God tempts no man to euill Iames 1. Sixtly that for his former wickednesse and malice hee was deliuered vp to Satan and his owne lusts to be more obdurated which God did as a most iust Iudge executing wrath for former sinnes Tim. What doth all this concerne the counsell of reprobation Sil. Verie much because all these are so many consequents which follow vpon the decree of reprobation therefore strongly proue it For if God had chosen him hee could not haue continued in his naturall blindnesse and corruption but must haue had his heart mollified changed as Iacob and Paul had Tim. What is the end of Gods decree of reprobation in Pharaoh and others Silas The manifestation of his power in their iust destruction to the praise and honor of his name that fierce and mighty Kings could not stand but fell before him rebelling against him Tim. What vse of this Silas It serues to mooue vs to honour God in all his iudgements and workes whatsoeuer withall wee may learne from this example that Gods invitation of sinners to repentance by benefites or corrections is not of efficacie sauing in the elect alone For there lacked not bounty in blessing and lenity in forbearing and differring punishment yet they being not elect it no whit auailed them to amendment DIAL XI Verse 18. Therefore he hath mercy on whom hee will and whom he will he hardeneth Tim. WHat is the sum of this Text Silas A conclusion of the Apostles answere vnto the obiection of Gods vnrighteousnesse He had proued by testimony of Scripture that though of lost mankind God choose whom he will yet he is not vniust vpon this reason that in his election reprobation he vseth his absolute right ouer his Creature which is to shew or not to shew mercy as hee will this hee had proued by two-folde Scripture and the former reason he now includes in this Text. Tim. What be the parts of this Text Silas Two the first concerns the elect the latter concernes the Reprobate Tim. What is meant by hee Silas God himselfe of whom in verse 16. God sheweth mercy and verse 17. That my power may be shewed c. Tim. What is meant by Mercy Silas Both his decreed mercy and his actiue mercie euen the whole worke of God touching his election calling iustifying sanctifying them their perseuerance in grace and glorifying And all this is according to his free and absolute will Tim. What is the doctrine of this first part Silas That the cause of Gods mercy touching the sauing of the elect restes wholly in himselfe euen in his owne good will and pleasure This appeareth by plaine testimony of Scripture and first concerning election we haue Ephes. 1 4 5. where it is thus written He predestinated vs according to the good pleasure of his will And secondly touching calling Math. 11 25 26. Euen so O Father because so it pleased thee 2 Tim. 1 9. who hath called vs according to his purpose and grace Thirdly of Iustification Rom. 3 21. We are freely iustified by his grace Fourthly of Sanctification Iames 1 18. Of his own will begat he vs. And lastly of glorification Rom. 6 23. Eternall life is the gifte of God Finally the whole worke of mans saluation depends wholly vpon the good will of God as appeareth by Ephes. 1 11. Hee worketh all things after the counsell of his will Tim. What vse of this Doctrine Silas First it instructeth vs that the mercie of God is arbitrarie so as hee may shew it or not shewe it as hee pleaseth Also it teacheth that the right that God hath ouer men is absolute and independant so as if hee will shewe mercy to elect and call some which were as corrupt as those which he giueth ouer to be hardned in sinne as it may and doeth greatly commend his goodnesse so it doeth in no wise prooue him to be vniust because in mercy which is vndue there can bee no iniustice Lastly it teacheth that our mercy which wee exercise towards men must not respect their owne deseruings and merites but be free after the example of the Samaritane Luke 11. The reason hereof is because we are commaunded to bee mercisull as God is mercifull Luke 6. 36. also the man Christ shewed mercy freely for hee prayed for his enemies Luke 23. 34. So did Steuen Acts 7. also Paul Rom. 9. 1. 2. Yet this letteth not but that we ought to deale kindly to such as haue beene kinde to vs and to pitty them that haue had mercy on vs so as it be for the Lords sake and not for our owne sake Tim. Come nowe vnto the second part of this text and tell vs what is meant by haraning Silas Heere the consequent is put for the antecedent hardening the consequent of reprobation vppon which it depends and also for the meanes by which that decree is effected That this is the meaning is apparant by the opposition of hardnesse to mercy which plainly shewes that the one word is taken as largely as the other that as mercy contaynes election with all the degrees and meanes by which the elect are brought to glory so hardnes contains reprobation and all the meanes by which the reprobate are brought to destruction Tim. In what sence is it sayed here of God that he hardned Pharaoh Silas Not by infusing of hardnesse nor yet by bare permission not yet by his long suffering and patience But two wayes partly by forsaking his creature withdrawing his grace as it is saide Indurat quos non emollit and as the sunne freezeth the water not by adding coldnes to it but by keeping backe his heate so is God a deficient cause of hardnes but not an efficient Secondly by his iust iudgement punishing former sinnes with hardnesse which is a iust thing with God to punish sin with sinne Sathan hardeneth as a malicious authour man hardneth himselfe as a voluntary instrument God hardneth as a most righteous iudge and auenger Tim. What is the doctrine from henee Silas That a hardened hearte is a signe of a reprobate which must not bee vnderstoode neither of naturall hardnesse which is common to elect and reprobate nor yet of actuall hardnesse being felt which may be and is in the regenerate as in the Apostles and in the godly Iewes but of habituall hardnesse being totall and finall which befalleth none but castawayes when it is without feeling and perpetuall to the end of ones life Tim. What is the note to know this hardnes which is peculiar to reprobates Silas There be three speciall tokens of it first obstinate disobedience to the worde and warnings of GOD when the will of God being knowne is resisted by disobedience and not in one but in many things and that constantly from time to time
saluation and cannot bee sure of it by an ordinary and infallible certainty Secondly to exhort all Christians to endeuour the making sure of their owne election to themselues according to the counsell 2 〈◊〉 1. 10. and it is made sure by the fruites of sanctification 2 〈◊〉 1 5 6 7. Tim. What is the second argument to proue the Iewes to be not reiected from saluation by Christ Silas It is taken from the efficient cause to wit Gods eternall and vnchangeable loue the reason standeth thus whome God from euerlasting loues as his owne and electeth them these he neuer casteth off this proposition is in the beginning of the second verse but there are some of the Iewes whome God did loue and chuse from euerlasting this proposition is not expressed but infolded in these words his people therefore all the Iewes are not reiected this must be vnderstood as a consequent necessarily arising of the promises Tim. What is meant by casting away in the 2. verse Silas To repell or driue from God and Christ Iesus and from eternall life in heauen God hath done this to euery Iew. Tim. What signifies foreknowledge Silas Predestinating so Ambrose expoundes it or whome hee loued and embraced beeing elected from the beginning so Beza expounds it and maister Caluine puts foreknowledge for Gods good pleasure There is in God a twofolde prescience or fore-knowledge the one is a bare speculatiue foresight whereby hee vnderstandeth all things which be and are done in the worlde This belongeth not somuch to his will as to his knowledge and is no cause of things for things are therefore done not because they are foreseene but for that they be decreed Secondly foreknowledge is a knowledge in God with loue and approbation 2 Tim. 2. 19. Rom. 8. 29. this kinde of prescience in God is the cause of things and it is all one with election or predestination which is a knowing of some persons from euerlasting and 〈◊〉 them in his loue as his owne whom he will saue by Christ. Tim. What doctrine ariseth from these words Silas These two First wee are to learne that the first and highest cause of mans election and saluation is the eternall loue will or good pleasure of God as may appeare out of Mat. 11 26. Rom. 11 8. Ephe. 1 5. Rom 27 28. Rom. 9 15 18. For what can God haue out of himselfe to goe and be before himselfe and who hath giuen God first Rom 11 35. Tim. What vse of this poynt Silas First it confutes the error of such as will haue the bare prescience of God to be the cause of election and saluation this was Chrysostomes error who held that as God foresaw men would beleeue liue wel so he choose them also Ambrose was of this minde so expounding Romanes 9 15. and Augustine attributed election to foreseene faith which errour he retracted after Pelagius and his followers did erre in this matter grosly Tim. How is this errour confuted Silas First because the bare foresight of God is not the cause of the existence of any thing for hee knewe before those things which shall not bee as those which shall bee Secondly Iacob was loued and chosen of God ere euer he had done any good thing from Gods purpose nor from his bare prescience Rom. 9 11. Thirdly seeing all men were to be alike corrupt through sinne there was no good thing hee could foresee in any therefore all men shoulde haue beene reprobate if his bare foresight had beene the ground and cause Lastly the Scripture expresly denyeth that mans worthinesse is any cause of mans election Deut. 7 7. See the place Tim. What other thing learne we frem the former doctrine Silas That wee doe owe all thanks and prayse to Gods free loue for electing calling and sauing vs. Thirdly here is matter of comfort by assuring vs that now we are God will not refuse nor destroy vs since hee loued so long before we were And lastly heere is an exhortation to loue all the Children of God since they are euerlastingly beloued of God this is cause sufficient to make vs take heed how we hate any vpon whom God eternally hath set his loue and to repent of our vnkindnesses towards them Tim. What other doctrine ariseth from the 〈◊〉 of this second verse Silas That such as God foresaw and elected before all worlds cannot possibly perish The wordes of our Text do fully auouch this truth God casts not of his people whom he knew before againe it is written Mat. 24. 24. that it is not possible the elect should perish and Rom. 8 30. The predestinate shall be glorified and lastly Christ hath prayed for al the elect that they may haue his glory in heauen Iohn 17 24. Reason also confirmeth this truth for the loue of God is immutable therefore they cannot perish whom he loues for then should God alter and be changeable if the elect could fal from Gods loue and be Reprobates but because God changes not he that is once loued of God is euer loued and therfore cannot bee condemned in hell Hence is the election and fore-knowledge of God compared vnto a seale and foundation which bsares things of great stablenes 1. Ti. 1 17. Mountaines of Brasse are not so strong as Gods louing purpose and decree is I am not as men that I should repent nor as sonnes of men that I should 〈◊〉 againe I am 〈◊〉 I change not Tim. What profite of this doctrine Silas It confuteth the error of such as say the elect may lose Gods loue by their owne fault this is to make God vnable variable and the Scriptures false Secondly it teacheth the estate of the elect to bee most stable and permanent not in respect of their owne strength but of Gods loue and counsell Thirdly it comforteth the poore afflicted consciences of Gods children against the feare of damnation such as once haue perceiued their owne 〈◊〉 may be assured of it for 〈◊〉 Fourthly it is a preseruatiue against despaire and a motiue to continuall thankefulnes that God hath set them in such an vn moueable condition If we blesse God for his temporall perishing benefits what praise doe wee owe for the lasting fruites of his eternall loue and mercy DIAL II. Verses 2 3. Know ye not what the Scripture saith of Elias how he makes request vnto God against Israel saying Lord they haue killed thy Prophets and digged downe 〈◊〉 Altars and I am left alone and they seeke my life Tim. VVHat doth this text containe Silas A third reason of his deniall taken from the like example of Elias dayes or from the like estate of the olde Church in the time of the Prophet Elias The summe hereof is thus much That as it was in the time of Elias so it is in the times of Paul the Apostle then very many Iewes were preserued in Israel frō Idolatty though Elias knew not of them so now though Paul were ignorant of it
it the death of the soule by punishing sinne with sinne Secondly other punishments haue with them desire of release so hath not this Thirdly it is an high ready way to that vnpardonable sinne Marke 3 29. Fourthly all other punishments may be and are inflicted though not without paine yet without sinne but in this there is alwaies an addition of sin both of greater corruption and guilt and withall a greater desert of punishment Fiftly it is the peculiar marke and note of the childe of perdition as a broken and contrite spirit is a sure note of the childe of God Rom. 11 5. Ps. 51 19. Sixtly it doth in the end most certainly bring men not onely to temporall destruction but to eternall death Deut. 2 30. Ro. 2 5. 1 Sam. 2 25. Rom. 9 17. Lastly both some of the heathens haue acknowledged the truth of this as Sophocles in Aiax some of the Iewish Rabbins as Rabbi Kimchi for so much Maister Peter Martyr testifieth in his Commentary vpon this Text. Tim. What profit is to be made by the knowledge of this trueth Sil. First it teacheth that all good things turn to the hurt and damnation of the wicked Secondly it sheweth the strange blockishnesse of those wicked men which are vnder such a sharpe and bitter scourge without all sence and dread of it like drunken men which are asleep in the top of the Mast 〈◊〉 the ship is ready to be drowned with a great tempest Moreouer it must mooue the godly to compassion towardes such as they may suspect or see to bee stricken with this iudgement of blindnesse and hardnesse Men pitty such Malefactors as they see drawne vppon hurdles to Tiburne but to see so manie men to be hardned in vnbeleefe and sin deserues much more commiseration Thirdly it admonisheth all Christians to beware of this punishment to feare it long before it come and to shun all such meanes and wayes by which men vse to fall into it as first ignorance of Gods will reuealed ln his word Ephesians 4 18 19. especially where it is ioyned with careles contempt of knowledge Prou. 1. Secondly ordinary and daily disobedience to the word in such things as are knowne to men especially if it grow to a hatred of the Ministers and admonitions by them giuen as in Ahab and Herod toward Elias and Iohn Baptist. Thirdly vnbeleefe or distrust of Gods promises Heb. 3 12 13. Fourthly couetousnesse immoderate desire of riches Math. 13 22. Luke 6 14. Lastly pride of hart which where it raigneth it euer causeth the sinner to resist God as is to be seene in the example of Pharaoh Nabucadnezzar who would not obey the commandement of God because they were high-minded Tim. What profit is to be made of these things Silas First it must serue to warne vs all that as wee tremble at the iudgement of a hard heart so especially we labour against these forenamed sins euen against the very first motion of them beeing greatly humbled that we haue so farre proceeded in them Tim. Let me heare some of those signes by which men may know whether they be neere vnto or within this iudgement of an hardned slumbering minde Silas They arc principally these foure First to be vtterly without feeling or feare of this punishment such as neuer thought of it to feare and shun it are vndoubtedly caught by it their consciences are benummed blinded Secondly to heare the word without sound affections as of feare griefe ioy hope loue according to the matter Thirdly when after plaine often warnings by the word there followes no amendment Pro. 1 21 25. Zach 7 9 10 11. Psal. 50 16 17. 2 Chro. 36 15 16. Lastly when neither Gods seuerity can terrifie nor his kindnesse mollifie the heart being like the foole spoken of by Salomon which though he should be brayed in a Mortar yet will learne no wisedome or like restiue wel-fed iades which spurne against their feeder Deut. 32 15 Tim. How may we apply this to our profite Silas If we be stirred vp by it to enter into a serious examination of our owne hearts whether these tokens belong to vs that we may heartily thanke God if wee finde ourselues free and speedily repent if they haue taken any hold of vs. Tim. You haue told vs what hardnesse of heart is and also what manner of iudgement it is but now declare from whence it comes that the wicked are blinded in vnbeleefe and sinnes Sil. There be three maine causes of hardnesse of heart First the wicked themselues Secondly Sathan Thirdly God The wicked harden themselues as authors by wilfull resistance Sathan hardeneth as a tempter by inspiring vncleane thoughts and God as Iudge by punishing God when he hardens is author of the punishment or iudgment but not of the sinne The Diuell when hee hardens is author of the sinne but not of the punishment but man is author of his owne punishment through his sinne and contempt of the word Tim. How proue ye that the wicked are causes of their owne spirituall blindnesse and obstinacy Sil. First it is expresly saide that Pharaoh hardened his heart Exodus 8 15. When Pharaoh saw that hee had rest be hardened his heart or made it heauy Againe it is written in the Prophet Hosea Chap. 13. verse 9. O Israel thy destruction is of thy selfe which proueth plainely men to bee the proper causes of all the euill that commeth to them eyther in this world or in the next Lastly in Mat. 13 15. and Acts 28 27. The blame of hardening is laide vpon the vngodly them selues who winked with their eyes least they should see hereby giuing vs to vnderstand that those thinges which they saw against their wils they made as though they did not know them they saw and would not see they were wilfully blinded their owne peruersenesse corruption is the cause of their blindnesse in soule and of hardnesse of heart Mat. 23 37. Heereunto accordeth learned Augustine Pharaoh saith hee hardened himselfe by his owne free will And againe in his booke de 〈◊〉 gratia Chap. 4. he saith mans heart being infected from his birth whatsoeuer more hardnesse falleth out after that first corruption he suffereth it righteously and deseruedly And againe whensoeuer wee reade that men were hardened or had their eyes shut or eares made heauy let vs not doubt saith he but that their sinful deseruings were such before as made them worthy of that punishment which followed in his booke de lb. gratia This sheweth this ancient father to haue beene of this iudgement that euill men were themselues the principall and proper cause and procurers of hardening their owne hearts As an hot burning coale or fiery Ouen and Furnace sendeth foorth sparkles so the corrupt heart of man sendeth out those wicked effects in sinfull thoughts and actions which causeth and makes his heart more obstinate and repugnant vnto God Tim. What profite is to be made of this point Sil.
hapned without his will but are the happy effects of Gods gracious prouidence so wisely ordering and disposing their contumacy as it gaue occasion of opening a doore of grace vnto the Gentiles that they might come in and thereby at last prouoke the Iewes to seeke their owne restitution vnto their former condition Thus in the administration of the worlde Gods prouidence and goodnesse draweth life out of death and grace out of sinne and good out of euill as in the creation hee made light spring out of darknesse Tim. What profit is to be made of this poynt of doctrine Silas That Christians must study how to conuert their owne sinnes and the fall of others to their benefit for seeing God purposeth good to some by the sinne and fall of others it behooueth vs to consider wisely howe to conuert our owne falles and other mens ouersights to our spirituall welfare Tim. What good may wee take of our owne falles and the falles of others shewe vs this more fully and distinctly Sil. First our owne sinnes should be a meanes to humble vs. Secondly to cause vs to be more watchfull Thirdly to stirre vs vp more to prayer against them Fourthly to a greater strife against sinne that it preuaile not nor soile vs. And lastly to a greater compassion towardes our neighbors which haue falne by feeling our infirmities The sinnes of others shoulde stirre vs vp to more he edefulnesse that wee doe not the like also to take occasion of exercising charity in prayer for them and admonishing of them Wee had neede to haue skill to knowe how to reape some good of sinne for wee haue had a great deale of harme by it euen the offence and displeasure of a good God the wounding defiling of our conscience hurt to our name and estate danger of perishing to our persons many miseries and death in the end which should cause vs to feare before sin and after sin to bee made wary and wise by our owne and other mens faults Tim. What other things to be learned from hence Silas That there is great difference betweene God and men in their manner of gouerning his wayes our wayes are not alike for he may vse all occasions meanes and instruments of doing good because hee is a most free agent and cannot bee defiled by partaking with euill but men are bound to doe good things by good meanes Rom. 3 5. Wee may not doe euill that good may come of it Moreouer we learne that where the Gospell is there commeth saluation for it is both a message of saluation to sinners and the power of God vnto saluation Luke 2 10. Rom. 1 16. Therefore called Gospell that is a gladsome tidings and so it is to all afflicted sinners which feele the burthen of sin and groane vnder it Lastly we learne that the prosperity of others it is the cause of iealousie and enuy in our selues the Gentiles good is the Iewes griefe which though it be a sin yet God can and will make good to come of it but tho God in his prouidence can dispose faults to very good ends this must not be any encouraging to offend DIAL X. Verse 12. Wherefore if the fall of them be the riches of the worlde and the diminishing of them the riches of the Gentiles how much more shall their aboundance be Tim. VVHhat doth this scripture containe in it Silas An illustration or larger setting foorth of the two ends of the fall of the Iewes mentioned in ver 11. viz. the adoption of the Gentiles and the repentance and conuersion of the Iewes this latter hee beginneth within this 12. verse and the former he illustrateth in the 13. and 14. verses The reason why he first dealeth with the latter end of Gods counsell by an hysterosis it is because it seemeth to bee contrary to the former and therefore hee is carefull to reconcile them Tim. How may these two endes seeme to fight one with another as mutuall enemies Silas Thus as if the Iewes were cast out of the couenant and Church to make roome for the Gentiles to come in hereof the Gentiles might surmise that the receiuing of the Iewes should be their reiection and cutting off For it was likely and might bee feared that as the falling away of the Iewes was the occasion of the conuersion of the Gentiles so the conuersion of the Iewe should occasion the falling away of the Gentile Vnto which obiection the Apostle answereth negatiuely denying the obiection hee strengthneth his argument from the lesse to the more thus If the diminishing and pouerty of the Iewes bee the riches of the Gentiles much more shall their plentifull calling be if their fall do further the saluation of the Gentile their restoring shall not hinder but further it more For if God can doe that which is lesse likely to draw good out of euill much more hee can turne that which is good to the good of the Gentile Againe a thing which is good as the restoring of the Iewe hath a proper inbred vertue to bring forth that which is good but a thing which is euil as the fall of the Iewes bringeth forth good accidentally not as a cause but as an occasion onely Tim. Expound the wordes and tell vs what is meant by fall Silas The casting off of the Iewes from Christ in part and not wholly therfore called diminution or minishing by which worde wee are not to vnderstand the Apostles which were but few and abiect yet enriched the Gentiles by their preaching but the falling away of the Iew vnto a few small number for the most of them refusing Christ by vnbeliefe the residue were but a few and therefore fitly called a minishing or a diminution which is not an excision or cutting off the whole but a decision or cutting a part from the whole Tim. What is meant by world and their riches Silas World signifieth the Gentiles so expounded in the wordes following and the riches of the Gentiles implyeth both the great multitude of the Gentiles called to Christ by the Gospell and the thing wherewith they were enriched euen the plentifull knowledge of Christ and the abundant graces of the Spirite Tim. What signifies abundance Sil. Two things First the great company of the Iewes which shall be called towards the end of the world And secondly the encrease of spirituall graces bestowed on the Iewes in their generall conuersion So as this is the summe of this whole verse Seeing the Iewes being fallen away from God and brought to a little number did occasion the plentifull and generall vocation of the Gentiles vnto grace therefore the Iewes themselues beeing generally called and abundantly blessed with the riches of Christ there shall most certainely thereby come great good to the Gentiles Tim. Let vs now see what doctrines doe arise out of this 12. verse thus expounded Silas First we learne the exceeding great seuerity and most sharpe wrath of God in
world And reconcilement is put for saluation wherof our atonemēt with God by Christ is the chiefest part because a sinner entreth then into the estate of saluation when sinnes are pardoned through Christ. Tim. But how may the casting away of some be the reconciling and sauing of others seeing euill must not bee done that good may come of it Silas First the casting away of the Iewes as it comes from God had the nature not of an euill but of a good worke because it was the execution of his Iustice vpon them for their vnbeleefe Secondly it was not properly the cause of the Gentiles saluation but accidentally insomuch as the Iewes being cast out by that occasion the Gentiles were called to Christ who could not be called till they were reiected by reason that the Iewes malice was such as made them to contemne the grace of Christ and to enuy that the Gentile should bee partakers of it Neither would they enter nor suffer others as a Dogge in the manger which neyther eateth the Hay nor suffereth the Oxen to eate it therfore as by tumbling down the dogge the beast comes vnto the foode so by casting off the stubborne Iewes the Gentiles found enterance both into the estate of Grace and Reconciliation with God Tim. What instructions haue wee from the former part of this Verse Silas First that God can turne the greatest euill to much good for his children the reason is his most admirable wisedome and goodnesse euen as Satan by his very great malice and subtilty can so poison the best things as they proue hurtfull to the wicked Tim. What is the vse to be made of this point Silas First to mooue vs to loue praise and admire the most singular loue and wisedome of God Secondly to labour after Gods example to make benefit of all euils which happen to our selues or others euen of our owne sinnes and of the transgressions of other men to make vs more humble and watchfull thereby for the time to come Tim. What other Lesson learne we from the beginning of this verse Silas That the summe of the Gospell is to preach reconciliation with God to wit that of sinners enemies and vngodly being without God and true life subiect to wrath and death for sinne wee are receiued to fauour and become friends children and heyres of life through Iesus Christ beleeued in See 2 Cor. 5. what Paul saith of God in verses 18 19. and of the Apostles and other Ministers verse 20. Tim. What be the parts of reconciliation Silas Two First remission of sins or not imputing our faultes with imputation of Christ his perfect iustice in keeping the Law vnto beleeuing sinners Secondly Sanctification in killing the strength of sin and quickening the soule by works of righteousnesse in the Spirit Rom. 6 2 3 4. Remission takes away the guilt and paine of sinne Sanctification remoues the dominion kingdome of sinne that it raigne not Rom. 6 12. and is a necessary companion of remission and fruite of reconciliation with God 1 Cor. 1 30. Tim. What profit is to be made of this point Silas That Preachers ought diligently to teach this Doctrine of reconcilement and the people to learne it that they may be throughly acquainted with Gods mercies to their comforting after heauinesse for sinne and their own miseries to their humbling after grace bestowed on them For as nothing will so cheare vp a troubled spirit as the declaration of the sweete sure mercies of Christ vnto firme and full attonement with God so nothing is more auailable to humble them thē the remembrance of their vnhappy condition in being strangers from God Tim. Come to the latter part of this verse and tel vs what is meant by receiuing as also by life Silas Heere the effect or consequent is put for the cause or antecedent which is an effectuall calling or receiuing of the Iewes into the Christian Church and by life is meant the quickning by grace to liue to God being before dead in trespasses Thus Oecumenius expounds this place What saith hee shall bee their assumption but this that we may say of him that assumeth or receyueth that he reuiueth them being dead in sinnes This speech is borrowed from the last great resurrection of the body whereunto the Scriptures do often resemble the restitution of the Iewes both from their bodily and spirituall calamities See Esay 26 19. Hos. 13 14. Ezek. 37 11 12 c. 〈◊〉 〈◊〉 11 12. to teach vs that the restitution of the Iewes beeing spiritually dead to the faith of Christ in the end of the world shall be as certaine and sure as that the corporally dead shal be raised out of their graues at the last day which is an Article of our faith Tim. What else are we taught from hence Silas That in all men naturally there is no more strength to do a good worke no not to thinke a good thought pleasing God then there is force in a deade man to do any worldly worke Iohn 15 5. 2 Cor. 3 4. 1. Cor. 2 14. This confuteth the counsell of Trent which teacheth that wee haue power if we will to receyue grace offered to beleeue and repent when wee are exhorted Session 6. But this is false because God must draw vs to Christ Iohn 6 44. also work in vs both the will and deede Phil. 2 13. and because of our wil being dead God is not onely to helpe it but to reuiue vs by putting as it were a new soule of grace into vs. This must stirre vs vp to giue the whole praise of our newe birth to God as Col. 1 21. Ephe. 1. 1 2 3. Againe from hence we may learne that wee may not despaire of the saluation of any either of others or our own how hopelesse soeuer For if God can reuiue the Iewes now sixeteene Ages rotten in the graue of sinne then how much more others also see Iohn 5 25 28. Tim. What Vse of this last point Silas This must nourish a charitable opinion of the greatest sinners and preserue men in hope of thēselues so they do not deferre but betimes endeauour to turne from sinne and seeke to God who is rich in mercie and power whose example should teach vs not to be cruell and rigorous as many Christians are being far vnlike to God who enclineth to pity pardon and to saue euen most for lorne offenders 〈◊〉 Whereas many thorough hardheartednesse be so implacable as nothing will appease them no 〈◊〉 and confession after crimes yea sundry Parents be heerein wodrthy to be blamed that as some are too indulgent so others too too seuere refusing to take to fauour their relenting and repenting children Oh what would become of themselues if God so deale with them But there is much mercy with God and plentifull compassions so ought there also to bee with men DIAL XIII Verse 16. For if the first fruites be holy so is the whole lumpe and if
hee had visited Spaine verse 24. Thirdly by naming the hindering cause which with-held him that hee came not presently namely the ministration of almes according to the trust put in him by the Church of Macedonia sent to the poore Saints at Ierusalem partly to expresse the good will of the Grecians which sent it partly to recompence a debt verses 25 26 27 28. Lastly by the final cause of his comming which was their greater edification in the faith of the Gospell verse 29. Tim. What be the doctrines which we may learne betweene the 22. verse and the 30 Silas From the 22. verse we may learne that the wayes of man are not in his owne hand for God disposeth what man purposeth Therfore as Paul could not come to Rome when himselfe desired so neyther shall wee doe what wee will but what God is pleased to haue done vpon whom therefore wee must depend for successe and rest in it with contentment thogh it be contrary to our desires hopes not taking on murmuring seeking vnlawfull wayes to compasse our purposes as if wee were Lords of our owne actions Tim. What learne we out of the 23. verse Silas Wee learne that Paul remoued not from the places where he begun to plant Churches till hee had finished what he came for beeing heerein the patterne of a faithful Steward who is found to discharge the whole trust till the time that he must render an account of his Stewardship 〈◊〉 〈◊〉 of this verse I collect that the Romanes were called to the faith and prosession of Christ not long after the ascension of Christ for the 20. yeare after it did Paul write this Epistle but hee had a desire of seeing the Romanes many yeares before he wrote vnto them therefore many yeares before they were conuerted not by Peter as Bellarmine affirmes of whose being at Rome al the learned doe doubt nor by Peter and Paul ioyntly as others thinke but rather by the preaching of Barnabas the Apostle as Clement reporteth Tim. What doe ye obserue in the 24. verse Silas Whereas Paul writes that hee trusteth to see them in his iourney into Spaine we gather that this iourny was not directed by speciall impulsion and motion of the Spirite as sometimes it was done Acts 16. but by humane purpose therefore he saith I trust and indeed wee reade not in sacred writ that euer hee came at Spaine for this place which onely mentioned his minde heerein giueth vs no light of a certaine iudgement Hee speakes onely of a purpose not of a performance Paul doubtlesse meant it yet with reuerence to Gods will which so ouer-ruleth the euents of mens intentions as in a speciall manner he gouerned the Apostles in their administration Secondly we learne that for future things which be contingent we are to depend vpon Gods good will and prouidence without all rash and peremptory presumption We are obliged not onely in the iudgement and purpose of our soule to referre all to his most wise and iust disposition but to signifie the same with the words of our mouth saying I trust to do this or that I trust to haue such a thing c. Thirdly it is a good fruite of loue reuerence which we owe vnto the Ministers of Christ which are true and faithfull to bee their companions of their iourney to set them forwards on their way namely when they are to trauaile through vnknowne and dangerous wayes if the people must lay downe their necks much more tread three or foure steps for their Ministers Howbeit it is like Paul expected this kindnesse from the Romanes not so much for his owne conduction and safety as to impart holy and whole some things to such as went along in his company which they might communicate at their returne to their brethren at Rome for the greater benefite of the Church which should aduertise teachers to take all occasions of profiting their people and to conuert receiued kindnesses to their good which shew and do them Tim. What may we learne from the 25. verse Silas It affoords vs these two instructions First hee calleth the poore not any kinde or speciall sort as such which had forsaken all for Christ but generally such Gospellers as were afflicted with want and liued in worldly necessity these he calleth Saints because they were such by profession Secondly by the Sacrament of holinesse to wit Baptisme which dedicated them as holy to Christ. Thirdly by sanctification of the Spirite purging their consciences by the bloud of Christ and renuing their hearts to sanctimony and godly purenesse by his Spirit Al rich and poore which beleeue in Christ bee Saints while they liue in earth and must minde and practise sanctity as euer they will see heauen Secondly that it is a good and holy duty to minister be helpefull to such poore Saints eyther in giuing collecting or carrying almes to the godly poore which are euer to be releeued and with our best affections Gal. 6 10. The honest and holye poore which follow godlineste and their vocation haue most interest in our mercy Tim. What may we learne out of the 26. verse Silas Seeing the Grecian Churches such as were planted in Macedonia and Acbaia did succour the needy brethren at Ierusalem we ought by this example to extend our charity when ability suffereth beyond the seas to forraine Churches when they neede vs as our English Churches haue often and liberally done both to diuers afflicted Grecians and chiefely to the Saints at Geneua beeing afflicted and distressed through warres betweene them and Sauoy The reason is the straight coniunction which is betweene the faithfull as betweene brethren fellowes members coheires c. which no difference of language no distance of place can dissolue such then straighten their charity too much which restraine it to their owne parish or nation c. Againe learne that contributions must not bee extortions and compulsions as comming of necessity or for any by or sinister respects but voluntary oblations it pleased them they gaue because they would they were not forced see Acts 11 29 30. 2. Cor. 9 5. and 8 9. To giue because we are asked or for that they would not be held niggards or out of feare of danger if we deny a stout begger or onely to discharge sesse may profite receiuers but doth not benefite the giuer who hath no fruite of his gift except it come of beneuolence and good will Tim. What learne we out of the 27. verse Silas These things First it behooueth to returne thankfulnesse where wee receiue a benefite for a good turne hath the force of an obligation and bindeth to a recompence debters they were to the Iewes by the law of charity and equity it is verye equall that few and small things be repaide for great and many kindnesses temporall for spirituall things their goods for the Gospell comforts to their bodies from whome our soules receiue food of eternall life This insinuated to
if they did liue till they were men for true iustifying faith can neuer bee without good works in such as for yeares and strength are apt and able to do them no more then the Sunue without light or a good tree without good fruite Touching such as bee conuerted at the eleauenth houre in the houre and moment of death as the Theese vpon the Crosse was I say of them that for the time they liue after their conuersion their faith will be working for it is operatiue and cannot be idle because it is liuely and life is actiue as was seen in that repentant Theese whose faith brast forth by confession of sinne reprehension of his neighbour petition to God glorification of Christ and Apologie for his innocency yea if such as take the life of faith when they bee to leaue the life of nature might bee suffered to continue in this world they would also continue in good works Lastly Paul speaketh here of such as were of full age and also might doe good workes being spared to liue that by well liuing they might honour God and bee at length for euermore honoured with him DIAL VI. Verse 8. 9. 10. But vnto them that are contentious and disobey the trueth and obey vnrighteousnesse shall be indignation and wrath tribulation and anguish shall bee vpon the soule of euery one that doth euill of the Iew first and also of the Groecian but vnto euery one that doth good shall be glory honour and peace to the Iew first and also to the Groecian Tim. WHat is the coherence drift summe and parts of this Text Sil For coherence either here is mentioned the other part of distributiue iustice the punishment due to wicked workers the reward also of good works repeated the more to excite and allure men with hope therof to be constant in well doing or else the persons to whom recompence shal be giuen of the iust iudge as they haue beene set forth by their qualities so now by their nation they are described either Iewes or Grecians that is all the Gentiles which were not subiect to Moses law The drift is to shew God to be righteous in his iudgement because he rendreth to euery one the due belonging to thē whither it be wel or ill The sum is that howsoeuer haply there be not retribution made to euery person here in this world according to their doing because the good are often oppressed and oppressours not onely goe scot free but prosper yet certainly there will come a day wherein this confusion and troubled face of thinges shall bee redressed and righted when euery one shall haue as they haue done For the parts first there is a description of the paynes due to euill persons in foure words whereof two indignation and wrath do containe the cause of their punishment Gods hot displeasure kindled by sinne the other two tribulation and anguish note the extreame affliction of the vngodly begun here continued and perfected in hel elsewhere signified by death destruction gnawing worme gnashing of teeth darknesse chaines 〈◊〉 c. Secondly the reward of the godly is parted into three members glory honour peace which is the most quiet and peaceable possession of all good things in heauen Tim. What doe ye note in the diuision of people into Iewes and Graecians Sil. Scripture vsually diuideth nations into Iewes and Gentiles or Iewes and Greekes because the Hebrews held all people beside themselues to be Greekes and these accounting all beside themselues to be barbarous hence the Greekes are subdiuided into Greekes and Barbarians See Rom. 1. 14. 16. Rom. 10. 12. Iewes are first named because of their prerogatiue to bee Gods people also they excelled others in the knowledge of God and therefore were more seuerely to bee punished for their disobeying the trueth Hence it is that as they were first for the order and preheminence of estate so they are first placed here in the order of punishment for abusing so great dignity and vnderstanding Also it is to bee obserued that heere the Apostle beginneth to wrap the Iewes in the selfe same reproofe with the Gentiles because hee intendeth directly and more specially to reprehend them vnto whome therfore easily by little and little hee slideth turning his speech by name to them alone hereafter at the verse 17. When he sayth Behold thou art called a Iew c. And in that he wold not spare his own kindred but named them first he shewes himselfe vnpartiall DIAL VII Verse 11. For there is no respect of persons with God Tim. HOw is this Text and the verses following ioyned with the former and what is the sum and scope of them Sil. He confirmeth by this sentence that which before hee saide of the equall conditiou of the Iew and Gentile whome he had matched in punishment whereas they seemed to be vnequall for the Iew had the law of Moses as a great light to guide them so had not the Gentiles but the small and dimme light of nature therefore it seemeth a respect of person to condemne them to equall paynes which were not equall in the meanes to keepe them from sinning The Apostle answereth that howsoeuer the cause might be vnequall yet God in distributing paine was not moued with respect of person hee did not looke vnto the countrey or kindred of the Iew or of the Gentiles when hee inflicted punishment vppon them but notwithstanding the difference of countrey God did alike punish the Gentiles which had no written lawe and the Iewe which had a lawe written by Moses because whosoeuer doeth transgresse whither it be without a law or with a law they are worthy of death Hauing then hitherto from the 3. verse answered the generall pretext of all men nowe hee bendeth himselfe to take away the more speciall excuses and shifts as bucklers against Gods iudgements first of the Gentiles vntill verse 17 and then of the Iewes to the end of the Chapter Tim. How are the persons of euill men described set forth Sil. By these two properties First they are contentious such as wilfully defend errours and strife without cause Secondly they obey not the truth but obey vnrighteousnes which is all one with that which is written in Chap. 1. ver 18. and Chap. 2 4. Tim. In what causes doe contentions appeare and breake foorth Sil. In causes ciuill and religious in matters of the world and of God Tim. What be the originall and first grounds of contention Sil. Pride busie medling couetousnes ambition Tim. What reasons to disswade from contention Sil. First it is a fruite of the flesh Gala. 5. 20. Secondly it is against the will of God Thirdly it is against nature reason and religion Fourthly it bringeth foorth fearefull euents Tim. What may be noted in the other part of this description Sil. That there be two Lords truth and vnrighteousnes now of necessity wee must obey one of these two Lords because there bee no other Lordes but Christ or
the elect also his obedience putteth vpon the faithfull a righteousnesse which meriteth a farre better condition then wee lost by Adams vnrighteousnesse this vnlikenesse is pointed at verse 15 and further laide open verse 16 17. Tim. What be the profits that will arise of this comparison Sil. These First it will serue to confirme our minds touching the certainty of hauing the righteousnesse of another giuen to vs to make vs happy this beeing as reasonable as that the vnrighteousnesse and sinne of another should be deriued to vs to make vs guilty Secondly it will serue much to humble Gods Children to consider well the nature and force of sinne and what hurt they haue taken by it Thirdly the great benefit they haue from Christ will bee better knowne more hungred after and esteemed of vs more greatly by setting before it the contrary euill as a cure is more commended being compared with the danger of the disease Tim. What be the parts of this 12 verse Silas Two First a proposition of the double harme which is come vpō the whole world by Adam through whom all men are vnder sinne and death Secondly a reason heereof in as much as all men were in Adams loynes when he sinned and so sinned in him In whom wee all haue sinned Tim. Now to the words and tell vs what is meant by that one man heere spoken off Sil. Adam as verse 14 vnder whom Eue also is contained for sinne came by them both Psal. 51 5. but the man is named and not the woman because hee being the man was the more worthy person Secondly because hee was more in fault then Eue in regarde of his more eminent power and grace Thirdly sinne is propagated and deriued to vs rather by the Father then by the Mother because he is the principall agent in generation Tim. What were we taught heereby that Adam beeing but one man so great and generall a mischiefe came of him Silas Two thinges First the infinite hurt that may come of one person being euill the meruailous good that may redound to many by one being good Tim. Whereunto should the knowledge heereof serue vs Silas First to admonish Parents verie carefully to looke to the education of euery one of their Children Secondly that it behooueth the publicke state much what manner of person he is that beareth gouernment Thirdly it behooueth them who haue gouernement to watch ouer the manners of all men vnder their charge because one man neglected may marre all as Achan did Iosh. 7. Tim. What was the other thing gathered from hence Silas An exceeding comfort to great offenders so they turne and beleeue the Gospell which may bee raised thus Adam and Eue which sinned so heynously also wrapt their whole kind euen a worlde of people within sinne and destruction were yet receiued to mercy and saued therefore let no sinner how horrible soeuer be out of hart if they come to the throne of grace for pardon with trust to haue it Tim. What is further to bee obserued from this that it is saide Sin entred by one man Silas Euen this that God is not to bee blamed as cause and author of sinne seeing it came in by thorough man For whereas Adam might haue refused the temptation if he would he freely obeyed and willingly yeelded and so sin entred by him without any fault in God who had made him righteous and giuen him freedome of will Tim. Was there not a necessity herein that Adam shold yeeld Silas True there was so in regards of Gods counsel who had decreed not to strengthen his wil in the temptation but to forsake him yea further that being left to himself he shold follow the suggestions that so there might be occasion of giuing and sending his Son to redeem the world to the manifestation of his Iustice and mercy But notwithstanding this yet Adams disobedience was voluntary because Gods decree tho it ruled the euent businesse yet offred no force to Adams wil which could not be compelled therfore of it own accord enclined it selfe to fulfill the motions of the Serpent and his wife and therefore the whole fault of our fall lieth vpon Satan and our first parents as the proper cause of sinne For God made man righteous but they found out sundry inuentions Eccles. 7 31. Tim. What was further learned by this that sinne entred vpon al by meanes of one man Sil. That sinne is not by creation but came in afterwards Secondly how dangerous it is to hearken to ill counsell by meanes whereof Adam being depraued did depraue the whole world Tim. What is meant heere by the world Sil. The men which dwell in the world whither elect or reprobate as it is expounded afterwards Death came ouer all men The word World somtime signifieth that fabricke or frame of heauen earth as Iohn 1 10. The world was made by him Secondly it signifieth elect mē onely which are the chiefe part of the world Ioh. 3 16. And God was in Christ reconciling the world 2. Cor. 5 19. Thirdly it signifieth the wicked reprobate onely Iohn 17 9. Fourthly the corrupt qualities and fashions of the world 1 Iohn 2 15. Loue not the world Fiftly the whole masse of mankinde good and bad as here in these words Sin entred into the world Tim. What is meant heere by sinne Sil. That hereditary disease called commonly originall sinne or birth-sinne spread ouer our whole kind as a Leprosie and hath tainted the whole race of vs. That this onely is heere meant may appeare First because he vseth the singular number but when he speaketh of the fruites of it he vseth the plurall number Secondly that which he calleth sinne heere he afterwards in verse 17. calleth disobedience of one man which must needes be the first or Originall finne Thirdly hee saith verse 17. by this sinne many are made sinners and this is only by originall sin Fourthly there was no other sin brought death ouer all men except that therefore that sinne is onely meant heere In that I call it hereditary it is because as a disease which resteth in any stocke and descendeth from father to sonne so is this sinne it runneth from Adam through his whole progeny from Parents to the Children euen to the worldes end as it is sayde heere It came ouer al men Tim. What may this teach vs Sil. That this sinne is hard to be expelled out of mans Nature as hereditary diseases are hard to be cured and therefore must the more be striuen against Secondly that Children haue no faults which they doe not borrow and deriue from their parents of whome they haue corruption which is the spawne of all sin which should cause in parents commiseration and patience towardes their Children Tim. How many things are contained in this sinne Silas These foure thinges First guilt or fault Secondly deseruing of punishment Thirdly corruption of nature Fourthly priuation or absence of Originall integritie euen
the meanes of spirituall nourishment the flesh and bloud of Christ spiritually eate and drunke by faith Secondly by recreation to wit singing of psalmes with ioyfulnesse Thirdly by exercise of prayer repentance and good workes Fourthly by sleepe euen by meditation of the worde Law and Gospell Fifthly by phisicke and good vse of afflictions both vpon our selues and others Sixtly the auoyding of hinderances as namely of sinne euill company euill example euill counsell Psal. 1 1. and 26 and 119. Tim. What further instructions are we to take out of this 11. verse Sil. First the death and life of Christ is not for himselfe but for vs which beleeue in him therfore as Christ dyed and liued for vs so let vs thinke our selues bound to liue for the good of others Secondly whatsoeuer good thing beleeuers haue which concernes the spirituall and heauenly life they are beholden only vnto Christ therefore which must helpe vs first of all to beate down the pride of our heart and to make vs humble seeing we can neyther dye to sinne nor liue to God nor do the least good thing but through Christ. Secondly to quicken our loue and thankfulnesse more and more toward Christ by whom we haue all our grace and looke for al our glory To Christ therefore which hath sanctified vs and giuen vs fellowship with his death resurrection both for remission and for mortification of sinne bee thankes and praise for euermore Amen DIAL VI. Verse 12. Let not sinne raigne therefore in your mortall bodies that ye should obey it in the lusts thereof Tim. VVHat is the drift of this Text and what doth it containe Silas To perswade those which are sanctified not to suffer the grace of the Spirit to bee idle but to set it on worke for the suppressing of sinne which remaineth in our nature These wordes of our Apostle containe an exhortation to that purpose and heere beginneth the second part of this chapter the first part was doctrinall this latter part is paraeneticall or hortatory Tim. What be the parts of the exhortation contained in this 12. verse Silas Three First the substance of the exhortation Let not sinne raigne in you Secondly the reason why wee should not suffer sinne to raigne in these words Therefore and Mortall Thirdly the meanes how to hinder the kingdome of sinne By not obeying the lusts of sinne Tim. Now expound the words and tell vs what doe yee call Sinne Sil. The corruption and pronnesse of our nature to all euill this naturall corruption is heere called sinne first because it is the punishment of the sinne of our first parents Secondly the matter and cause roote and fountaine of all other sinnes Thirdly because it hath the proper nature of sinne Tim. How proue ye that it hath the proper nature of sinne Silas First it is the transgression of the Law Rom. 7 7. Secondly it striueth and rebelleth against the motions of the spirit Rom. 7 23. I see a law in my members rebelling c. Thirdly because it engendereth death which is the fruit of that which is properly sin Rom. 5 14. and 6 23. Tim. When may sin be sayd to raigne Sil. When the lusts and motions of sinne are confented vnto and followed without resistance or when it is done readily which sin willeth and commandeth to be done Tim. What is meant here by the body Sil. The whole man consisting of Soule and body now he doth rather name the body then the soule because sin is first conuayed into the soule by the body and afterward executed and fulfilled by the body as an organ to the soule in committing of sin Tim. What are the instructions that we are to learne from this exhortation thus expounded Sil. First though sin cannot but still be in the regenerate yet it ought and may be kept from raigning else this exhortation were vaine Secondly that it behooueth euery child of God to doe his part and endeuour that sinne may not raigne Thirdly where this care is not taken to resist sinne there it will raigne as a tyrant or rather as a King Tim. What reasons may stir vp Gods children to a care of hindering the kingdome of sinne so much as euer lyeth in them to doe Sil. First seeing Christ hath put into them the grace to mortifie their sin it is their part not to suffer it to bee idle vnfruitful but to labour more and more to keep vnder and maister that enemy which Christ hath already begun to slay and destroy Secondly because wee are mortall and subiect to death therefore our resistaunce of sin must be the stronger seeing it will shortly haue an end Thirdly if we striue against the kingdome of sin to hinder it we are sure to conquer it otherwise it will ouercome vs to our euerlasting shame and destruction Tim. But what needeth this exhortation to the faithfull in whome sinne cannot haue any kingdome because Christ is their King and ruleth them outwardly by his word and inwardly by his Spirit Sil. It is very needfull because by their owne care and endeuour in resisting sinne it is kept from exercising any rule or kingdome ouer them God who will not haue sin to rule in his children the same God willeth his children not to bee secure but to doe what they can to stoppe and hinder the power and course of sin in themselues GOD workes by meanes Tim. Tell vs now what is the speciall meanes to hinder the kingdome of sin Sil. Not to obey it in the lustes thereof whereby this word lust is meant not corruption of nature but the first stirrings thereof euen all the euill desires and motions that spring from it which may appeare to bee so by these reasons First because he doth distinguish sinne from lust as the roote and cause from the fruite and effect Secondly because he speaketh of lusts in the plurall number saying lustes and not lust this shewes that hee meant not naturall corruption which is one entire thing dispersed into the whole man but those diuers and many wicked motions and desires which come of it whereof wee may reade the particulars Rom. 1 29. 30. 1 Cor. 6. 9. 10. Gala. 5. 19. 20 21. Colos. 3. 5. and Titus 3 3. Such an heape sea or worlde of euill lusts there bee lurking in our nature as so many enemies to fight withall Tim. Now ye haue told vs what is meant by lusts tell vs what it is not to obey these lusst Sil. Neither to practise them in our workes nor somuch as to consent vnto them in our will with great watchfulnesse and continuall prayer to withstand all motions and occasions of sin Tim. What is the doctrine we learne from hence Sil. That such as will keepe sinne from raigning must keepe downe the first motions thereof which may be declared by these similitudes first of woundes and diseases in the body which being lookt vnto at
children of this world meere natural men are called carnall absolutely because they are in the flesh and walke after the flesh sauouring the things of the flesh being wholy carnall and sinfull in all their wayes serning diuers lusts and pleasures Secondly the children of God beeing renued by the Spirit are called carnall after a sort either comparatiuely because they haue more flesh and corruption then grace as the Corinthians 1 Cor. 3 2. or else partially or in part because they are still obnoxious to the infirmities of the flesh and haue not the Spirite and grace without euill concupiscence and lustes as Paul was Rom. 7 22. Tim. In what meaning is it sayd that hee was sold vnder sinne Sylas That he was captiue to sin under the power of it as a seruant or slaue bought with a price is in the power of him that bought himê for it is a borrowed speech from such tyrants as buy others with their money whome they may vse as slaues at their will Into this bondage we come two wayes First by nature being borne such Secondly by election and choise willingly yeelding our selues vnder this dominion of sinne euery meere man is the seruant of sin both these wayes beeing the children of wrath by nature and afterwards willingly obeying the lusts of sin Tim. But Paul being already freed by grace how can he be called the bondman of sin Sylas There is a double bondage to this tyrant sinne voluntary as in Ahab who solde himself to do cull in the sight of the Lord Such a bondman was Paul before his conuersion in al thinges and readily obeying sin And vnuoluntary when one sometime obeyes the will of this tyrant sin but it is vnwillingly Such a bondman was Paul in the estate of regeneration also all other Saints for as a bondman is often compelled of his maister to that hee would not so Paul by sin was drawne to many things hee allowed not as himselfe expounds it in the wordes sollowing Tim. Now shewe vs for what purposes God doeth still keepe his children in bondage seeing hee coulde at once haue giuen the 〈◊〉 perfect liberty Sil. First for abating their pride Secondly for stirring vs vp to feruent prayer Thirdly for keeping vs from sloathsulnesse hauing such an enemy within vs. Fourthly for manifesting Gods power in vpholding vs. Lastly for exercising mutuall charity and compassion in bearing and forgiuing and pittying comforting and strengthning one another Tim. Now shew vs what profit we are to make by the consideration of these things Sylas First all Gods children must take knowledge of their estate that though they are regenerate yet they are still carnall sold vnder sin both in regard of originall sin and actuall infirmities Secondly let them continually make faithfull prayers vnto God for the ayde of his grace for to maister the flesh Thirdly it behooueth them to be watchfull not onely hauing such an enemy as sin in their own bosome but through sinne the deuill ready to mingle himselfe with all their thoughts Fourthly let euery man suspect euery thing that commeth of himselfe least it smel and rellish of the flesh not easily approuing ought that is pleasing vnto him without serious and narrow examination Fiftly whensoeuer we are afflicted let vs know that there may be just cause giuen by vs though wee cannot see it and therefore forbeare to complaine of God Sixtly seeing regenerate men are so bound to sinne that they cannot vse that liberty of will which they haue by grace how much lesse is there any power of free will in men vnregenerate Lastly let the remeÌ„brance of our wofull captiuity cause vs to strlue and sigh after perfect liberty and in the meane space to walk watchfully and humbly both before God and men and in our owne eies for wee are like to captiues which after hard bondage haue some liberty yet in signe of captiuity carry an yron chaine or a fetter to clog them so are Gods best children freed as they beare stil the clog and chain of corruption for their better humbling and continuall exercise DIAL III. Verse 15. For I allow not that which I do for what I wold that I do not but what I hate that I do Tim. VVHat 〈◊〉 the purpose and drift of this Text Silas The Apostle Paul intendeth in his owne person to describe and set foorth the spirituall combate and strife which is in euery regenerate man betweene corruption and grace the which he setteth forth by rehearsing three sharpe assaults like three strong fits of an Ague which his flesh and corruption did make against his minde being renued by the Spirit The first assault is that he found in himselfe two contrary grounds of his actions to wit Originall sinne still abiding in his nature and his regenerate wil wrestling like the two twins in Rebeccaes wombe the one made him hate God and do that which is euill the other caused him to hate euill and to will that which is good vnto verse 18. The second assault was that when his purpose and will was good it had no good effect but a quite repugnant and contrary effect verse 19 20. The third is that hee felt two contrary Lawes enforcing him the one vnto holinesse and life the other vnto sinne and death Verse 21 22 23. Tim. Tell vs now what is the Sum of this present Text Silas Thus much that though his heart being renued did abhorre all euill and approoue good things only yet through sinne dwelling in him he was violently drawne to those euill things which he abhorred from those good things which he allowed which proues his former complaint to be true for hee did thinges quite contrary to his iudgement and will through the force of flesh remaining haling and carrying awry Tim. What be the parts of this Text Silas Two First he generally propoundeth the strife betweene his will being good by grace and his nature remaining corrupt in the 15. verse Secondly hee doth more particularly and distinctly lay downe both the parts and members of this strife in verses 16 17. Tim. Now come to expound the words and tell vs what is heere meant by allowing I allow not Silas The word in the Originall Text is I know not which signifieth not onely thus much I allowe not or approue not but I hate abhorre and condemne as it is expounded in this verse But what I hate Tim. What doth he vnderstand by That which I do Silas Not a wicked life or any sin willingly committed and done wilfully against Conscience for Paul being conuerted neither did nor could do so but he meaneth first sinfull thoughtes and motions sweruing from the Law of God or defect in his loue towards God and men Secondly sinfull affections as anger enuy pride and such like Lastly some things done in outward actions repugnant to Gods will and his owne Tim. But vnder these words That which I do may wee not comprehend crimes notorious sinnes Silas We
only a bare Testimony 1 Cor. 2 12. Ephes. 1 17 18. 1. Iohn 3 24. Tim. What is the second witnesse of our adoption Silas Gods Spirit is the first and our Spirit is the second Tim. But seeing our hearts know not the minde of God and they be deceiueable aboue measure how can this bee a meete witnesse Silas Indeede our stony harts such as they are by nature are blinde and deceitfull but our fleshy heartes which we haue from grace are not so for our hearts as they are renewed by the Spirit of God doth knowe the minde and good will of God towardes vs and beares a sincere and infallible testimony of it vnto vs. For it is written The Spirit of man which is in him knowes the things of man 1 Cor 2 11. Also if our hearts do not condemne vs we haue boldnesse towards God 1 Iohn 3 21. But it were not possible that wee should haue boldnesse and confidence towardes God if the testimonie which our hearts beareth vs were doubtfull and wauering and not certaine and firme Tim. What is then meant heere by our Spirit Silas Not our soule as it is a naturall part of man but our regenerate and sanctified conscience and affections In which sence the word Spirit is vsed by Paul 1 〈◊〉 14 15. 1 〈◊〉 5 23. It was well therefore obserued of one certaine learned and iudicious Writer that this Text saith not that the Spirit beareth witnesse to our soules but to our spirite Tim. Yet the Sanctification of our 〈◊〉 is altogether verie imperfect and weake and therefore shoulde rather cause vs to doubt of our Adoption then to certifie and assure vs of it Sil. The imperfections of our regeneration doth and may make the witnesse of our spirit lesse strong and full but no whit hindereth the certainty of it which ariseth not somuch from the measure as from the trueth of our sanctified desires and affections euen as a childe may be sayde to walke and goe certainly and truely as a man though not so firmly and steadily and a small peece of gold may bee as pure as a greater though not of such value and an honest poore man may beare as true a witnesse as an honest rich man though hee lacke the credit of his wealth and purse Tim. Tell vs now after what sort our Spirit and conscience renewed doth beare this witnes vnto vs Silas By a kinde of reasoning framed in a regenerate minde after this sort They are without doubt the Children of God who haue such holy motions and affections as are stirred vp by the Spirite of adoption and be proper to the godly which haue that Spirit This proposition though plaine enough in it selfe yet is proued by the 14. verse of this Chapter in these wordes As many as are ledde by the Spirit of God they are the Sonnes of God But saith the regenerate man I am truely indued with such motions and affections This assumption is testified by the regenerate conscience which is in stead of a thousand witnesses certifying euery newe borne childe of God what graces hee hath receiued from the Spirite of God according to that which is cited before 1 Cor. 2. 11. Therefore he inferreth I am the childe of God This conclusion is the testimony of our spirit and renued heart Tim. Tell vs nowe particularly some of those motions and affections of a sanctified heart whereby we may be assured that we are the Sonnes of God Silas They be innumerable and very many yet for order sake we may bring them into a few heads As first they bee such as concerne either Gods mercies in Christ. 2. or his Word 3. or his Ministers 4. or the Sabaoths and holy assemblies 5. or Sacraments 6. or workes 7 or his children 8. or his religion 9. or our sinnes 10. or the ioyes of heauen 11. or the paines of hell Tim. What be the affections of Gods children touching the mercies of God in Christ Silas Three first to thirst and long after them in a true feeling of the neede of them Esay 55. 1. Iohn 7. 37. Secondly to prize them aboue all things in the world which be most precious Phil. 3. 8. Thirdly to extoll and praise them before others that they may be drawne to the loue of them Psal. 103. 1. 2. 3. c. Psal. 34. 3. Tim. What be the affections of Gods children towardes the word and Ministers of God Silas Touching the word first they delight in the law of God touching the inner man and loue his statutes Psal. 119. 97. Rom. 7. 22. Secondly in their iudgement they approoue it and esteeme it aboue pearles Thirdly in their mindes they marke and heede it well Fourthly in their hearts they beleeue it Fiftly in their memories they keepe it and treasure it vp Sixtly that with their eares they 〈◊〉 vnto it with trembling and reuerence Seauenthly with their mouthes they confesse it and speake good of it And lastly that they submit their whole man to the obedience and practise of it in all sincerity and constancy Prou. 3. 13. 14. Psal. 119. 8. 9. 10. Mat. 7. 24. Also touching the Ministers they acknowledge them and haue them in singular loue for their workes sake 1 Thess. 5. 12. 13. Secondly they doe readily submit themselues to be ruled by their wholsome instructions Heb. 13. 17. Thirdly they be thankfull to them in ministring to them a cheerfull sufficient maintenance Gal. 6. 6. and 4. 15. Lastly they helpe them with their earnest prayers Rom. 15. 13. Colos. 4. 3. and otherwise as need and cause requireth Acts 9. 25. Tim. What bee the affections of Gods children towards the Sabaoth and holy assemblies Silas Touching the Sabaoth they be thus affected towards it they call it their delight they doe not their owne workes nor seeke not their owne will nor speake a vaine word on that day Esay 58 13 14. Secondly they remember to keepe it holy Exod. 20 8. Touching the holy assemblies it is their geiefe to be kept from them by any vrgent occasion and when they come to them they first looke to their feete Psal. 84 1 2. Eccle. 4 17. Tim. What be the affections of Gods children towards the Sacraments Also towards his workes Silas Touching the Sacraments they reuerently thinke of them and willingly submit themselues to the vse of thē in respect that they are Gods ordinance and the seales of grace Rom. 4 11. And touching the Lords supper they will neuer receiue it without due examination of themselues because of Christs commandement and the dignity of the supper 1. Cor. 11 28. And touching the workes of God that his workes of iudgement mooue them much to feare his power and iustice Acts 5 11. And his workes of mercy vpon themselues and others moue them to loue him and to trust in his name Psal. 116 1. Acts. 4 31. Tim. What be the affections of Gods Children towards the Brethren as also towards Christian Religion Silas Touching
So the decree of his loue from euerlasting is tearmed fore-knowledge Tim. What is the instruction that we gather from hence Silas That God doth not begin then to loue his elect when they bee in this worlde and are regenerated but hee hath loued them in his decree and purpose from euerlasting For vnto God those things towardes men were long since purposed and appointed saith Chrysostome Tim. But if this be true that we are from euerlasting loued of God how can we at any time be enemies to him Silas Though we be loued as creatures and more loued as Gods elect yet in respect of inherent and remaining corruption we are enemies of God beeing neuer actually beloued till we be regenerate by the Spirite of God and haue his image imprinted in vs. Tim. What vse is to be made of this point Silas First that God hath certainly loued vs in this it appeareth that our election is most firme so as the chosen must needs come to glory because whome God loueth once hee loueth to the end Secondly seeing God loued vs in his purpose when we were sinners wee ought therefore to loue him againe and also one another euen our very enemies Thirdly if God loued vs euen when wee were enemies hee will nowe much more loue and saue vs seeing wee are reconciled by his Sonne through faith in his bloud Tim. What is the second instruction Silas That the eternall good will and pleasure of God is the spring and fountaine of all spirituall graces now and heauenly glory hereafter The reason is for that the Apostle setting downe the causes of our saluation nameth the foreknowledge of God as the head and chiefe of the rest for wee are therefore predestinated called iustified and sanctified glorified because God knew vs for his own before the foundation of the world Tim. What vse is to be made of this poynt Silas It teacheth that faith loue and good workes cannot bee the cause of our election because Gods foreknowledge and election is the cause of them Secondly it confuteth such as woulde haue our beleeuing and working well to come in part frō our naturall free will wheras in trueth they are all the fruites and gifts of Gods eternall election and loue by which they are giuen to vs and wrought in vs insomuch that we haue neither good counsell thought nor good deede but that which God hath decreed to put into vs from euerlasting Ephe. 1. 4. wee are chosen in Christ not because wee were but to bee holy Tim. What is it to predestinate Silas To predestinate is to decree any thing before hand and bring it vnto a certaine end through certain and appointed meanes If this predestination saith Augustine can be deceiued then may God be ouercome of mans sin which cannot be Tim. What learne we from hence Silas That predestination is ioyned vnto foreknowledge as subordinate to it Gods foreknowledge is no bare and idle thing but is euer coupled with his decree and ordinance whatsoeuer God knoweth or seeth before hee ordaineth to some speciall end and vnto that end hee shall at last bring it this is it which is here called predestination Tim. If this be so that all things are foreordained of God howe is hee not the authour of sinnes for they bee in the number of things Silas Sinnes are foreordained of God not as they are sinnes but as they are the meanes to effect his counsell thus Adams fall and Iudas treason were foreordained of God as meanes whereby God did effect and serue his own counsell in sauing the elect to the praise of his mercy and condemning the wicked to the praise of his iustice Secondly predestinating in scripture may be taken generally and largely for Gods generall and whole decree touching all things and persons or strictly for the decree of election whereby he hath foreordained some to saluation as the end and confourming to Christ as the meanes to leade to that end and so it is here vsed Tim. Wherein stands this conformity with Christ Silas In two thinges first in being like vnto him in respect of the end that as Christ is nowe glorified in heauen so all that are predestinate shal be glorified with him Secondly in being like vnto him in respect of the meanes standeth thus that as Christ entred into his glory through holinesse and suffering afflictions and death so they that liue godly and are ready to suffer with Christ for Christ are sure to be saued with Christ. Tim. What is our instruction from hence Silas This euery one that looketh to inherite eternall life in heauen with Christ must endeuor to bee like him in this life they must be holy and righteous as he was and be ready to suffer afflictions as hee did The reason here of is Gods eternall decree and ordinance whereby hee hath appointed it to bee so that they shall bee partners with Christ in his heauenly glory whosoeuer shall bee followers of him here in his patience and holinesse which are the way we are to walke in vnto our country which is aboue Tim. What is the vse to be made of this Silas First here is an exhortation to moue vs to liue holily according to the will of God and to suffer afflictions with patience according to the example of Christ as wee desire to haue communion with Christ in his blessednesse Secondly heere is comfort for such as suffer any manner of shame or iniury for Christ and his word for this likenesse with Christ in his infirmities is a witnes that we shall be like vnto him in glory Thirdly here is sharp reproofe for such as liue prophanely and shunne the crosse saying it mattereth not how we liue or what we doe for wee must be saued if we be predestinate and if not then we cannot be saued though we do liue well Tim. How is Christ the first begotten amongst his brethren Silas This phrase hath reference to the custome of the Iewes whose first-borne did excell his brethren both in power and portion in dignity and possession so doeth Christ far excell all his brethren who are all like to Christ but not equall with him neither in nature office glory nor dominion for by nature hee is God truely and God-man in vnity of person for office the onely redeemer and mediatour of his Church therefore onely king and high-priest for glory and dominion he sitteth vpon his Fathers throne hauing a name aboue all names Phil. 2. 9. DIAL XXVII Verse 30. Whome he hath predestinate them he hath called whome he hath called them hee hath iustified and whome he iustifieth them he glorifieth Tim. VVHat doth this text contayne Silas The seuerall actions and effects whereby God doth witnes his eternall loue to his elect ones and by which as meanes hee bringeth them to their purposed and promised blessednes Here is the golden chain wherby men chosen are drawne vp and ascend to heauen here be the steps and degrees
the elect Tim. What doctrine ariseth from these word thus opened Silas That nothing that is in men their thoughts words deeds do not auail any thing to election or saluation in such sort as to be causes to moue God to chuse and saue some and not others this comes not by willing and running out of our merits Tim. Must wee vnderstand this dectrine of vnregenerate onely or of the faithfull also Silas Of all sorts of men both one and the other it is not the desires and deedes of any whereupon their saluation and election depends as vpon 〈◊〉 motiues or efficient causes Tim. What is it then that you iudge of the will and deedes of naturall men Silas Euery man before his new birth hath in him the power of willing euen from his birth the force and power of his will is to will freely euery thing that is euill freely to will some good things for the will cannot bee compelled it willeth freely whatsoeuer it willeth The good things which it willeth are either naturall and ciuill good things that belōg to this life as to eat rest take phisick c. or to resraine the outward 〈◊〉 of vices and to doe the outward actions of vertues yea and in diuine thinges a man hath power naturally to will that which is outwardly to bee done yet so as with this power of willing there commeth the effectuall power of God moouing all things and prolpering that which men do well Tim. Why doth the Apostle say it is not in man that willeth or runneth if it be so Sil. He doth not absolutely deny that men do wil or run or forbid vs simply either to desire or endeuour or doe any thing but he teacheth that God eternally did see nothing that was to bee naturally in man to moue him to elect him to life or that ought which a man doeth or willeth before his new birth is acceptable to God and auailable to saue himselfe Tim. But are we not to iudge otherwise of the workes and wils of 〈◊〉 persons Silas No otherwise as in this regard 〈◊〉 they should haue any stroke in their election to moue God thereunto indeede they please God through Christ because they are the fruites of his Spirite though vnperfect as also they be the way wherein the godly walke towardes heauen But as they cannot merit our saluation by the doing of them so the foresight of them did not moue God to elect vs or yet to call or iustifie or adopt and sanctifie vs and saue vs. Tim. But are not Gods children bound to will and to do good duties to beleeue and to repent Silas True they are and without them none of yeares can be saued but not to ascribe their election vnto them because many Infants are chosen who neuer coulde doe good Tim. Shew vs the reason of this doctrine Silas First all the goodnesse which is in the woorke and will of man proceedes from Gods purpose and election and therefore can be no cause of it 1. Tim. 1. Ephe. 1. 4. Secondly there is that contrariety in the matter of election and saluation betweene mercy and workes grace and merite that if in any sort it doeth depend vpon workes it doeth in no sort come from grace and mercy as the opposition in this text shewes and the plaine words of chap. 11. verse 6. Tim. What is the vse hereof Silas It confutes such as set vp free will and make the beginnings of their saluation to come from themselues which as it directly crosseth the Scriptures which teach that in our will or vnderstanding there is no goodnesse till GOD put it in so it derogateth much from the glory of Gods mercy also too much exalteth and puffeth vp flesh and bloud Secondly though this may not quench and kill our care and endeuour of well doing yet it must serue to humble vs euen for our best desires and endeuours for as much as they doe wholly spring from Gods mercy and are of no value in the cause of election and saluation Tim. What doctrine are wee to learne from the second part of this text Silas That Gods mercy is the whole and all-sufficient cause of mans election as also of all our willing and running well yea and of our heauenly inheritance Tim. If all must be committed to Gods mercy what then are we stocks and stones doe we nothing Sil. Yea 〈◊〉 the godly doc both will and worke but they are impelled thereunto by his Spirite which they receiue from his grace Gal. 4. 5. Rom. 8. 15. Phil. 1 Iohn 15 without mee ye can doe nothing God preuenteth the vnwilling to make him willing saith Augustine and followeth him being made willing least he do will in vaine Tim. Then it seemes that our working and Gods shewing mercy doe together get vs to bee saued as God calleth by the voyce of the Minister and by Parents brings children into the world and Magistrates rule through the helpe and blessing of God and he giues life by foode and light by the sunne so men are saued by his mercies and their owne endeuours Silas Indeede some haue so taken these wordes of willing and running as if they alone by themselues were not sufficient without Gods mercy and so they part the matter of our saluation betweene God and man mercy and workes so as that wee doe were nothing in comparison of that which Gods mercy performeth yet were of some force but it may as well be saide that mercy is not sufficient without our willing and running Secondly mercy is here so set by the Apostle against our will and courses as that the setting vp one of these is the putting downe of the other 3. It is the mercy of God that doth enable men to will and to doe well giuing them faith and repentance and perseuerance in these graces so as mercy is all in all it begins and finisheth our saluation What I am I am by the grace of God Tim. Why would God haue all that belongs to our saluation referred to his mercy Silas First that all might be free as from grace of God not merit of men and he might haue glory of all Secondly that such as would reioyce might reioyce not in themselues but reioyce onely herein that they know God to be mercifull praysing him for putting into them good willes and power to doe good workes and finally for crowning his owne gifts and all of his mercy Phil. 2 13. Tim. What is the vse heereof Silas It admonisheth all Gods children to thinke of themselues and all that they can doe most basely most highly of the rich mercies of God in Christ louing them praysing them and studying to imitate them also to depend vpon his mercy for the beginning proceeding and end of their saluation and to abhorre all conceit of iniustice in God in respect of his eternall election sithence all being lost in Adam hee might according to iustice haue left
all to themselues to be hardened in their sinnes it being his most merciful nature and nothing else which moued him to exempt some from that common misery that being freede from sinne and death by Christ they might partake in his heauenly glory to the glory of his grace DIAL X. Verse 17. For the Scripture saith to Pharaoh for this purpose haue I stirred thee vp that I might shew my power in thee and that my name might be declared throughout all the earth Tim. VVHat is the Apostles drift in these words Silas Hauing cleared God before of iniustice in respect of his electing some out of lost mankinde because hee did it out of the prerogatiue of his absolute and most free mercies as Paul confirmeth by testimony of Scripture so now he like-wise proueth by Scripture that God is not vniust in the matter of reprobation out of Exodus 9 16. Tim. What argument doth Paul take out of this Scripture to proue his purpose Silas From a particular example of Pharaoh whom God did not chuse but reiect very iustly as appeareth two wayes First from the quality of Pharaoh beeing a man hardened by sinne noted in this word raised vp as Paul expounds it in the next verse for seeing Pharaoh was hardened and became obstinate before hee was destroyed therefore God could not be vniust in appointing him vnto destruction for sinners doe perish iustly therefore God is not vniust when he doth appoint them vnto destruction Secondly from the end which hee propoundeth to himselfe of his owne counsell namely the declaration of his owne power and iustice to the praise of his name Now that cannot bee vniust which is done of God to so good an end if withal it be considered that Gods glory is the cheefest good thing and that he hath an absolute right in all his creatures to dispose of them as he thinkes best for his owne glory Tim. But how fitly doth Paul gather a generall doctrine touching all reprobates from this one example Silas Very fitly because the cause and case of all reprobates is one and the same for none of them perish but in regard of their foregoing sinne and God is glorified in the destruction of euery one of them therefore if God dealt iustlye in reprobating Pharaoh vpon these grounds hee is also iust in the reprobating and refusing all other appointed to damnation Tim. What are the parts of this Text Silas Two First a preface and secondly a testimony of Scripture Tim. What is meant by Pharaoh Silas It was a name common to the Kings of Egipt signifieth an auenger as afterwards their Kings were called And the Kings of Gezar Abimelech and the Emperors of Rome Caesar. Tim. What is meant by Scripture Silas Generally euery thing that is written but more especially the holy writings of Moses and yet more particularly the booke of Exodus and therein this one sentence And further by Scripture wee may vnderstand God speaking in the Scripture as appeareth by comparing this place with verse 25. as also by reason for the Scripture is the word of God Tim. What instruction doth arise from hence Silas That euery clause and sentence of holy Scripture must be spoken of and heard and vsed with all religious reuerence firme beleefe The reason heereof is because the most glorious God is the author of it and hath inspired them 2 Tim. 3 16. 2 Pet. 1 21. Tim. What vse is to be made of this point Sil. It reprooues such as faile in excesse of reuerence to the Scriptures ascribing diuine force to the Letters and Syllables pronounced as if God had enclosed his vertue in them which is a meere inchantment and sorcery Secondly such as faile in defect and want of reuerence receiuing Gods words as the worde of a man prophanely denying authority and obedience to them Thirdly it warnes vs in the hearing of the word to remember that we haue to do with God whosoeuer bee the Instruments to deliuer this vnto vs Acts 10 33. Tim. What other doctrine will arise from this Preface Silas That the doctrine of reprobation ought by the Ministers of God to be taught vnto the Church but warily and with circumspection as the mindes of the people be not estranged from God by the rash handling of it For the doctrine of reprobation is a part of the holie Scripture and is reuealed therein therefore it belongeth to vs to take knowledge of it Deut. 29 29. Also this doctrine is profitable and necessary to be knowne for it serueth well to commend Gods mercie toward the elect and to encrease their thankefulnesse finee they know that he freely elected them to life 〈◊〉 they were no lesse corrupt and miserable then those whom he refused Also it teacheth all men to iudge and speak aright of God to wit that he hath absolute power ouer men to appoint them to what ends it pleaseth him without any vnrighteousnesse at all Ti. Is there any other things to be collected out of this Preface Silas Yea two things First that not only the whole Bible but euery particular sentence therein is to be accounted the word of God Lastly it confutes such papists as say that the Scriptures be mute and dumbe for God speaketh in them it is a speaking Iudge Let Christ iudge saith Augustine and the Apostles with him for in them Christ speakes Tim. What are we to learne out of the testimony being the second part of the Text Sil. Three things First that God is the author of reprobation Secondly by what degrees and meanes that counsell is fulfilled Thirdly the vtmost end of this decree of God Tim. How is the first gathered from this Text Sil. Because it is saide I that is I God haue stirred thee vp also that God hated Esau verse 13. and that God prepareth vessels to wrath verse 22. Adde heereunto 1. Thess. 5 10. Tim. What profit of this Sil. First it confutes such as will not haue reprobation depend vpon the will of God but vppon the workes and will of men Secondly such as affirme that there is no decree of reprobation at all Sil. But if God for his wil sake reprobate men is he not herein vniust Silas No because betweene the decree of his reprobation and the execution of it there alwaies goes the sinne of the party as the meritorious cause of theyr destruction Also God refuseth for most holy ends and lastly his will is the rule of righteousnesse Tim. What is meant by the stirring vp of Pharaob Silas It containes those degrees and meanes by the which Gods counsell was performed vpon Pharaoh The degrees be these First that he was created of God iust in Adam but in him suffered to fall Secondly that God had aduanced him to the kingdome Thirdly that amids the great plagues of Egypt he preserued him aliue when others were destroyed Exod. 9 15. Fourthly that GOD withdrew grace from him that hee could not profit by those wonderful
Secondly sencelesse security when such disobedient sinners are neither mooued with the benefits nor correctiōs wherby they are called to repē tance nor yet allured by promises nor terrified by threatnings hauing harts like brawne or an adamant and yron Thirdly desperate obstinacy when after all meanes vsed of God by his worde of iustice and mercy instead of being better and better sinners grow worse and worse more carelesse to please God and keepe his commeandements and more frowarde in their behauiour toward God and man Tim. What is the vse of this doctrine Silas First it affoords comfort to all soft and melting heartes which by the worde and iudgements of God are moued to relent and turne from their sinnes vnto God by true and serious repentance such are no reprobates Secondly it teacheth the miserable condition of all such men as haue stony and brawny hearts they bee in a fearefull condition and had need to looke to it betimes Thirdly it admonisheth all men to beware of and striue against hardnesse of heart whereunto the neerer they are the neerer they are to reprobation and therefore let euery man examine himselfe and with al diligence vse al means to soften their owne hearts See Dialogue on Chap. 2. verse 4 5. DIAL XII Verse 19 20 21. Thou wilt then say vnto me why doth he yet complaine for who hath resisted his will But o man who art thou which pleadest against God Shall the thing formed say to him that formed it why hast thou made me thus c. Tim. VVHat doth this text containe Silas A new obiection against predestination with an answere to it The first obiection was touching Gods vnfaithfulnesse if he did reiect the Iewes to whom hee had promised to be their God The second was of iniustice if hee should elect some and not other some without respect of any worthinesse or vnworthinesse in themselues Now in this our text they charge God with cruelty and extreame rigor For if God harden whom he will and after punish them for that hardnesse this seemes vnto carnall reason to be cruelty This obiection is fortified and backt by two reasons closely coucht in this text The first is this It were cruelty in God to bee reuenged on that hardnesse which himselfe willeth verse 19. But Pharaoh and all wicked men are hardened because God will as before verse 18 therefore he hath no cause to be angry or to punish or if hee doe it seemeth to mans reason to bee all one as if a man should binde his seruant and after beate him because he did not his worke or as if a Magistrate should bid a prisoner breake the Iayle and yet hang him when hee hath done The other reason is this that God must bee accounted cruell if he should punish that which men cannot resist and auoyde but the omnipotent will of God whereby reprobates are hardened cannot bee resisted therefore the hardened without cruelty cannot bee reprehended and punished Tim. What are we to learne for our instruction from this obiection or first part of our Text Silas That the will of God cannot bee withstood and made voyde The reason heereof is because God being himselfe almighty there is nothing to crosse and hinder what he willeth Tim. Yet Steuen accuseth the Iewes Acts 7. that they resisted the will of God so doe the Prophets blame the Iewes of brason faces iron sinnewes stiffe-neckt vntamenesse Silas True the will of God is daily resisted to wit his reuealed will his will manifested in his worde and workes But our text speaketh of the secret and hidden wil of God De voluntate bene placiti non signi as Schoolmen write and distinguish Tim. What vse is to be made of this instruction Silas It affoords matter of singular comfort to all the godly who beeing assured by true faith and the fruites thereof of the good will of God from euerlasting may surely resolue that doe Sathan or sinne or the worlde what they can against them yet shall they neuer perish 〈◊〉 Gods will cannot be resisted Tim. What other instruction are wee to draw out of the 19. verse Silas That mans reason corrupted doth draw or gather false conclusions out of true propositions an example heere of we haue in this text For it is true that God hardeneth whom he will and that his will cannot be resisted but heereof it followes not that he may not iustly complaine of and punish obstinate sinners which set and willingly settle themselues in a course of disobedience Againe as it is true that we are freely iustified by faith alone but heereof it will not follow that wee neede not doe good workes as Papists blindly and badly collect Also because in some Churches the Ministry or Leiturgy may be faulty we ought not therefore to conclude that we may not liue in such Churches where such defections be not amended as if any would affirme a body to be no body because it is a lame one or an eye no eye because there is a web and pin in it Tim. But what error is in the conclusion of this obiection Silas First there is a falsity or error heerein that they put the secret will of God for the cause of perishing vnto the reprobate whereas none of them are destroyed but for the contempt of the knowne manifest will of God Secondly though there be a necessity that they be hardened on whome God will shew no mercy yet no reprobate is hardned against his owne will for they are so farre from auoyding the hardnesse of their owne hearts as that they rather contract it by their owne voluntary faults as Pharaoh did and as the obstinate Iewes did also Iohn 8 44. Tim. What vse is to be made of this last instruction Sil. That we must diligently beware how we conferre with mans vnreformed reason in the matter of Gods eternall predestination because thereby we shall bee carried into infinite errors and blasphemies against God Our duty therefore is with meekenesse and reuerence to stoope to that which God reucales in the Scripture admiring with Paul Rom. 11 33. Or with Mary pondering what our dull minds cannot at first conceiue Luke 2 51. Tim. Come we now to the answere of the Apostle to the former obiection and tell vs how he proceedeth Silas First by his Apostolicall authority he beateth downe the malepertnesse of man in disputing with God and this he performes by comparing the exceeding infirmity of man the creature with the high maiesty of God his Creator O man who art thou that pleadst against God Tim. What is meant here by pleading Silas A saucy ouer-bolde questioning with God to call him his decrees and doings vnto our account or examination Tim. What is the instruction out of these words Silas That it is a great impudency for any man to subiect the deepe counselles of God to the blinde poore and beggerly reason of man This is proued first by Deut. 29. 29. where it is written that secret
predestination whereas God expresly faith that he sheweth mercy where hee will and sheweth not mercy where hee will not these wicked men contend with God and charge him to be cruell and tyranicall when they heare it taught out of Scripture that for his meere will sake GOD doeth reprobate some forgetting thēselues to be vnmatches with God pulling vpon themselues worthily that woe threatned to things formed which striue with their Former Esay 54. 9. Secondly from hence are reprooued such as mislike any of Gods workes as their owne estate or condition of life or of the weather or such like workes of God as they which suppose and sticke not to speake that it had bin better for them that they had been made rich or of more strēgth c. what is this but for the thing formed to picke quarrell or prescribe lawes to the maker Thirdly heere is a warning vnto all the children of God to holde themselues content in all things with that which pleaseth God doe it neuer so much exceede their reason or crosse their affections adoring with reuerence and humility such iudgements of his as they are not able to conceiue the true causes after the example of Iob chap. 1. and of Dauid 2. Sam. 15. 23. Tim. What other doctrine are we to gather out of the 21. ver Silas That the power and right that God hath ouer men as touching their finall ends is absolute and vndependant without any respect at all to any thing or merite in man good or bad either to their sin actuall or originall or to theis holinesse faith and good workes For albeit it is most true that good workes are loued of God and freely rewarded in heauen and there are neuer any condemned in hell but for their sinnes either of birth as in Infants or of life too as in men of yeares which is enough to cleare God of iniustice and cruelty that he neuer executes any iustice vpon his creature but for his foregoing iniquities yet the Apostle when hee lookes backe to the high and soueraigne cause of Gods decree touching mens finall estate hee setteth downe none other but the absolute power and will of God that hee may appoint of euery man as hee pleaseth for God doeth whatsoeuer hee pleaseth both in heauen and earth Tim. How may this doctrine bee gathered from this text Silas The very text giueth power to the Potter to put vpon the pot what forme and vse he will with as good yea and much better reason it standeth that the like power be ascribed vnto God the reason is because there is no proportion betweene God and a Potter who is by infinit degrees inferiour to God Secondly the Potter hath the clay made to his hands but Gods hand made all men and therefore his right ouer men is farre greater then can bee the Potters ouer the Pot which is onely formed and not created by him For as touching God his right is such and so absolute that he might haue made man or not haue made him hauing made him vpright hee might haue brought him to nothing as he made him of nothing and all being corrupt in Adam he might haue reprobated and refused all without any wrong nay most iustly concerning all which none could haue controuled him sithence hee did all this not of any necessity of his nature but out of the liberty of his will and absolutenes of his power which as it is vnsistable so it is vncontroulable by flesh bloud yea by any creature in earth or in heauen the greatest men are vnder another God at least is aboue them but God is supreme and hath none aboue him Tim. But what difference is then betwixt God and such other tyr annicall rulers as for their pleasure sake destroy their subiects as the Muscouians the Turkes c. Silas Yes there is great difference first these Princes made not their subiects Secondly their power is limited by law and conscience or religion they be set vp by God and must raigne for God Thirdly being sinfull men their luste and desire is sinfull whereas Gods will is pure Lastly tyrants respect wicked endes to satisfie their sauadge cruelty whereas Gods purpose in sauing or destroying respects the praise of his 〈◊〉 and mercy most holy and good ends Tim. Tell vs what vse we are to make of this doctrine Silas First it reproues such as make Gods decree of reprobation to depend vppon Gods fort seeing sin in men Tim. What reasons haue we against this Silas First a plaine text verse 9. and 15. Secondly 〈◊〉 abridgeth the absolute will and power of God and subiecteth his will to mens merites Thirdly then all mon being sinners by nature must needs be 〈◊〉 and cast away Fourthly then had there beene an cause to obiect iniustice to God for euery one will confesse it iust to reprobate for originall sin foreseene but without respect of vnworthines to do it argueth iniquity Tim. What other vse of this doctrine Silas It serues to teach all men patience in 〈◊〉 and thankfulnesse in prosperity for seeing all which hapneth dependeth on Gods will it is reason to bee patient if ought fall out not well and thankfull to God if all be well Tim. What other doctrine from this 21. verse Silas That all men are not elect because there are vessels to dishonour Againe the similitude of a pot doeth warne vs of our 〈◊〉 and britle estate howsoeuer strong wee soeme to be yet we are broken asunder very quickly euen as a pot is so one quashed so is man as an earthen vessell which consideration should serue to worke both humility seeing we are so feeble and mortall and watchfulnesse also seeing wee know not when the pot will breake at what houre the thiefe wil come death being euer at our elbowes and the time as vncertaine as the thing is certaine DIAL XIIII Verse 22. What and if God would to shew his wrath and to make his power knowne suffer with long patience the vessels of wrath which he hath prepared to destruction Tim. IS the reading of this verse full or is there somthing lacking to perfect the reading Silas There must be a supply of a word or two as thus who shall accuse God or what hast thou to obiect against him Tim. Tell vs now the drife and purpose of this text Silas The purpose is to cleare the counsell of Gods reprobation from al tyranny by rehearsing the true causes reasons why God electeth some and reiecteth others all being equall both by creation and coruption of nature this is the argument Whosoeuer hath absolute right wil doe nothing but vpon good causes and reasons can be no tyrant Such an one is God our celestiall Potter therefore hee is not guilty of iniustice or cruelty though he appoint some to glory and others to punishment eternally for all his endes bee as righteous as his power is soueraigne Tim. Declare vnto vs these finall
causes in respect of the reprobate Silas There be three mentioned in this Text. First to shew his wrath against their sinnes Secondly to make knowne his power by breaking them not withstanding their obstinacy against him Thirdly the abuse of his long suffering and lenity Vpon these grounds and for these ends God reiecteth some and is auenged on them Therefore his dealing is not tyrannicall but most iust Tim. Expound the words and first tell vs what is meant here by wrath Silas First Gods iust displeasure conceiued against the reprobate for sinne Secondly the paine or vengeaunce due thereunto Tim. What meaneth this to shew wrath Sil. First to ordaine them to this punishment Secondly in due time to inflict it vpon them most iustly Tim. What doctrine 〈◊〉 from 〈◊〉 Silas That God is most iustly offended with the reprobate for sinne and wil most seuerely reuenge it in them The reason heereof is because sinne is 〈◊〉 to the nature of God Secondly it is the office of diuine iustice to take vengeance on sinne else in vaine were God called the iudge of the world Gen. 18 Rom. 3. Tim. What vse are Christians to make of this doctrine Silas First it strengthens our Faith concerning the righteousnesse of God For sithence he neither punisheth the wicked nor euer meant to doe it but in regard of their sinnes deseruing it we are therefore to beleeue him to bee righteous whatsoeuer corrupt reason obiect against it Secondly it stirreth vp to repentance and to hatred of sinne because God so abhorreth it that he wil eternally plague it euen in his own and most noble creature Act 17 30. Thirdly it should moue all to dread the fearefull iustice of God if Beasts dread the roaring of a Lyon Amos 〈◊〉 4. how much should flesh dread that iust and terrible God Tim. What is the second end or finall cause why God reiecteth and destroyeth some Silas To make his power knowne which is a thing most iust that God should declare and manifest his power to his owne praise and glory Tim. But how is Gods power shewne vpon the Reprobate Silas Heerein that howsoeuer they be many and of great might yet God is mightier then they being able to put them downe and throwe them to destruction which turneth as to the praise of his iustice so of his power treading downe all thinges which resist it as it is written All the Aduer sar es of Iehouah shall perish none shall stand before him when he is angry 1 Sam. 2 10. Psa. 37. And Now is the Axe laide c. Mat. 3 10. Tim. What is the doctrine which ariseth from hence Silas This that the vtmost end of reprobation is the manifestation of Gods power and not simply the destruction of the Reprobate which is the nearest end in respect of the men themselues and is no further respected of God then as it tends to the declaration of his power and Iustice. The reason of this doctrine is because else in vain had God created the world if it had not bin to manifest his glorious properties whereof his power is one Secondly it was his will by this meanes to shewe forth his power and why might he not Tim. What vse of this Doctrine Silas First Gods Children must in the ruine of the reprobate finde cause to magnifie God As Moyses and Mirian did praise God Exod. 15. for the temporall calamity of Pharaoh and his hoast in the redde Sea so the godly must praise him much more for the eternall destruction of the Reprobate in hell insomuch as out of it hee worketh his owne praise Reuel 11 17 18. Secondly God being stronger then man he is more to be feared then all men This reproues the fearefull and iustifyeth Gods iudgements against them and it comforteth the faithfull to consider that they haue such a strong patron to vphold them and put downe their enemies were they as strong as Pharaoh and all Egypt Tim. What is the third cause why God takes vengeance on the Reprobate Silas Because they abuse his suffering and long patience whereby he spared them when hee might strike them dead Tim. What is the Doctrine from hence Silas That God is very patient not onely towardes his Children 2 Pet. 3. but euen towardes his verie enemies Acts 13. Psal. 103. The reason heereof is to giue them space of repentaunce and to take all excuse from them il they be obstinate Rom 2 4 5. Rom. 3. Tim. Shew vs what vse we are to make of this point Sil. Gods Ministers and Children must by the example of their Father learne patience towards those that be euill 2 Tim. 2 24. Col. 3 12. So long as there is any cause to hope that by our sufferance there is any good to bee done vpon them but if they growe more obstinate by our lenity then obey that in Math. 7 7. Tim. What other doctrine from hence Silas It is a fearefull marke of a reprobate alwaies to abuse Gods patience to the hardning of themselues in their euils because none but they do it as none but Gods children can profit by it to amendment of life Tim. What vse of this point Silas It serues for a trial and examination of our selues whether we be our of the ranke of reprobates namely if we finde that we haue profited by the patience and long sufferance of God towards vs to the reformation of our wayes also it serues for terror vnto such as are not made the better by the patience of God towards them And lastly it serues for comfort to such as are bettered by his long-suffering and kindnesse thereby learning more to fear the offending of such a gracious God This is a good token and very comfortable Tim. Shew vs why reprobates are called vessels of wrath Silas Vessels they are called in respect of Gods preordination and creation He fore-appointed and made them to some speciall vse as vessels be euen to the setting foorth of his power and iustice as was saide before Vessels of wrath in regard of their owne sinnes whereby they corrupted and made themselues worthy of his wrath and punishment Tim. What is meant by prepared and by whom are they prepared to destruction Silas To be prepared signifies to be made fit meet before hand and this is done partly by God eternally reiecting them creating them in time permitting them to fall in Adam and iustly hardening them for resisting his will Secondly by Sathan solliciting them to sin and inspiring into them sinne-full motions obdurating them also in sinfull courses Lastly by themselues in regard of their naturall corruption and voluntary deprauation following the lustes of their ignorance with greedinesse Thus in regard of creation and the end to the which they are ordained reprobates are prepared of God as also in regard of sinne as it is a meanes to bring them to that end but respecting sinne as it is sinne which they bring of their owne so
people yet the greatest number of them shoulde not be deliuered from eternal destruction The reasons hereof bee first their generall vnkindnesse and vnthankefulnesse deseruing it Rom. 10 21. also verse 2. Secondly God had decreed to call and saue but a few of them as appcareth by the latter part of this prophesie verse 28. For to make his account and gather it into a short sum signifies not onely that God would lessen the number of the Iewes but that he did it out of his foreappointment his election and reprobation bearing the whole sway stroake in this thing For more could not bee called and saued then were elected and these were not many Tim. What is the vse of this doctrine Sil. First that euē in the visible Church al are not elect yea that the reprobates do in number exceede the elect Secondly that we must not bee offended with the fewnesse of the godly and great heapes of the vngodly for such was the estate of Gods people vnder the law Thirdly it teacheth that multitudes be no markes of the visible Church in all societies for the most part the best number is the least and the greatest the worst Tim. What is meant by the Lord of Hoasts Sil. The mighty God whose hoasts all creatures be executing his will as Souldiours the will of their Captaine Tim. What doth Seede signifie Silas A small number reserued as a little seed Corne out of a great heape that which is chosen for seede is much lesse then the whole crop Tim. What learne we by this comparison Silas First that Gods elect bee a precious people as the seede Corne is the best graine 1 Pet 2 9. which must engender in them a loue and comfort of theyr excellent estate euen vnder the Crosse and in others a reuerence towards them and it condemnes the world which iudge basely of them Secondly we learne that the godlie are exceeding fruitfull as seede bringes forth some thirtie some sixty some an hundred folde a sew Apostles conuerted whole nations to Christ Acts 2 41. Colos. 1 7 8. Rom. 1. Thirdly the number of the elect is the smallest number It is verie great considered simply Reuel 7 9. but small in respect of the damned Luke 12 32. Tim. What vse of this last point Sil. It admonisheth all men to striue most earnestly to finde themselues amongst this little slocke and to ioyne rather with a fewe that liue well then to doe ill with a multitude that ioyne together in euill Tim. What learne we from hence that God is saide to haue left this seede Silas To hold it for a great mercy of God that there be any that beleeue in him and feare him in so generall an apostacie as if in a deluge of water or generall fire one house or two should bee preserued in a great Citic Tim. What is meant by being like Silas Vtterly to be wasted destroyed as they were whereof reade Deut. 29. Gen. 18. Tim. What is our Doctrine from hence Silas That Gods owne people deserued as greeuous things as the Sodomites should he deale with them in Iustice because to other sinnes common to them both they doe adde contempt of grace and most grosse vnthankfulnesse in that being trusted with much they render but a little Also they haue stronger more meanes to keepe them from sinning and so their rebellions bee more grieuous This commends Gods meruailous patience in bearing with his people and admonisheth them of earnest and speedie repentance least his anger breake forth and his fire burne when none can quench it DIAL XIX Verse 30. What shall we say then That the Gentiles which followed not Righteousnesse haue attained vnto righteousnesse onen the righteousnesse which is of faith Tim. VVHat is the drift of this Text Silas To set downe more clearely by what meanes God brings both elect and not elect to their appointed endes of eternall life or death Hecreunto the Apostle is come by these degrees First he had saide that the promise of God depends vpon his election Secondly he had shewed the moouing cause of election and reprobation his owne absolute will and most free mercy Thirdly he had declared the ends of Gods predestination the glorye of his mercy in sauing of the one and of his power and iustice in destroying the other Fourthly hee had declared that the meanes to iudge of our election is by our effectuall calling Lastly that men may discerne when their calling is effectuall or not by faith or vnbeleefe which are those two meanes whereby that high counsell of God is executed as in this text is plainely to bee seene in the examples of faithfull Gentiles saued and vnfaithfull Iewes confounded Tim. What be the parts of this Text Silas Two First a question in these words What shal we say then Secondly an answere in the rest the answere also consists of two parts a double proposition and a double reason The first proposition is that the Gentiles found righteousnesse when they sought not for it the reason because they beleeued in Christ verse 30. Secondly the Iewes followed after righteousnesse but found it not the reason because they beleeued not in Christ but would be righteous by their owne workes verse 31 32. Tim. What signifies these words What shall we say Silas It is thus much Shall wee condemne God of vnrighteousnesse for reiecting so many Iewes that studied to please him and were his people calling the Gentiles that were Idolators and leud liuers and none of his people Tim. What are we to learne from these words Silas Two things First that mans corrupt reason will haue alwayes something to obiect against Gods truth for Paul had firmely proued both the calling of the Gentiles and the generall reiection of the Iewes by the Scripture and yet see how reason still goes on to iangle and quarrell Therefore let men pray God to reforme their reason for it is an enemy of Gods wisedome till grace haue renued it Rom. 8 8. and 12 2. Secondly from hence wee learne that the Ministers of Christ must bee able to foresee what carnall men can say against the trueth and to stop their mouthes this beeing one part of their function to conuince gainsayers Tim. Now come to the first part of the answere touching the Gentiles and tell vs what is meant by the Gentiles Silas All the people of the world which were not Iewes Tim. What is meant by righteousnes Silas The perfect iustice of works which God requires in his lawe or the performance of all such duties perfectly as the law commands Tim. In what sence are they sayed not to haue followed it Silas They neither loued nor cared for nor practised iust and righteous workes This may appeare first in that they could not because they were ignorant of Moses law much more ignorant were they of the righteousnesse of Christ. Secondly as for the law of nature they were also transgressours of that being both
were not for a time knowne and apparant to the world Though Elias see much beeing a Prophet yet he is blinde where God doth clearely see for Gods knowledge is infinite If any shall ask how this may be seeing either in those times they lacked the publicke Ministery or had it corrupt the answere is that they had so much of the doctrine of God priuatly as was sufficient to instruct them and saue them through Gods blessing who can saue by weake and few meanes as wel as by strong and many God needs no meanes it is man for whose weakenesse sake meanes be prouided Tim. What profit is to be made of this Doctrine Silas It stops the Papists mouths who ask where was our Church some eighty or a hundred yeares ago Vnto whom we say it was hid amongst themselues as a little wheat is hid in a great heape of chaffe and a little Gold amongst a great deale of drosse and howsoeuer men did not or could not marke them yet vnto God they were all times seene and in due time stoode vp to reproue the great Whore and to maintaine the Gospell Tim. What other instruction haue we to marke Silas That not mens merits nor their owne free will but Gods onely grace is the cause why some are sound when most are corrupt Therefore it is not said they are reserued or they haue reserued themselues but I haue reserued to exclude all power of will and of merit to attribute all wholly vnto the grace and free election of God as verse 6. This confutes the Papists which say wee bring one part God another parting stakes between Nature grace for what haue we that we haue not receyued It is God worketh in vs both to will and to do and both according to his good pleasure Phil. 2 13. Tim. What learne we hence that to himselfe bee reserueth them Silas That Gods Children must liue to his gloric and be addicted to please and honour him who alone saueth them Secondly that they haue much and sound comfort that cleaue to God alone in that hee will euer defende them as he hath reserued them As Maistes defend their Seruants Kings their Subiects and Fathers their Children which be deare vnto them so will God keepe his owne whom he to himselfe hath reserued Tim. What other Doctrine may bee collected from these wordes Silas That howsoeuer in the inuisible Church of the faithfull there be multitudes perfectly and plainely seene vnto that God who knoweth who bee his and where his bee yet the visible Church of such as are outwardly called is oftentimes obscured and decayed in such sort as the publike exercise of religion faileth the people of God by persecution beeing driuen into corners as Conies by vermine are chased into their holes and Doues by the Kite into the cleft of the rocke The Christian Church which is alwaies glorious within or inwardly as a Queene which sitteth in her chamber cloathed with gold yet shee is not euer glorious and illustrious without to the eye of the world but is sometime like a desolate solitary and forsaken widow For the Church once consisted in two persons Adam and Eue and afterwardes in the family of Abraham and of Lot also euen in Iuda the visible Church was somtime driuen into straite and narrow places as in the dayes of Idolatrous Ahaz 2 Kings 16 17 also in the raigne of Ammon and Manasses 2 Kings 25 4 5 22. when for the most part they fell to Idolatry and forlooke the true God and broke his couenant Againe how was the Church visible at the time of Christs passion when the Virgin Mary only and a few others did appeare and prosesse him openly the rest being fled away for feare of the Iewes Also afterward in the raigne of the beast when Sathan was let loose howsoeuer there might many be no doubt were many which feared God and serued him in secret yet there was a time when to the appearance of men there seemed to be but one Luther in Germanie one Husse in Bohemia one Caluine in Sauoy one Zuinglyus in Heluetia and one Waldos in France one Wickleff in England and one Patrick in Scotland as heere in our Text we finde that among all the ten tribes Elias did dreame or iudge himselfe to bee left alone Thus as the sea sometimes flowes and sometimes ebs and the Moone is some time in the full sometime in the wanc so the visible Church is by the dispensation of God some times greater and more copious and againe other while it is more lesser and more slender euen according as the doctrine of the word is more or lesse cleare and pure for the doctrine and the Church depend one vppon the other and do shine together or be darkned together Tim. But the Papists write that the complaint of Elias touching the fewnesse of true worshippers is not well applyed by vs Protestants vnto the decay of Religion vnder the Pope at the first reformation by Luther and to this purpose sundry exceptions are alledged by Master Stapleton and the Rhemists in their readings vpon this place The which exception I will here repeate expecting your answere vnto them seuerally as I shall propound them First they say the Nation of the Isralites was then no part of the Church of God Secondly that these seauen thousand were at Ierusalem in the kingdome of Iuda wherein were many more then seauen thousand that openly worshipped God Thirdly that the Christian Church resteth vppon better promises then the Iewish Church did Fourthly that not onely seauen thousand but not so many as seauen nay not scarce one could be found of Luthers beleefe at the least not to consent with him in all poyntes of the faith These are their maine obiections shew vs I pray you what answere may bee giuen vnto them Silas The Papists haue beene long obserued to bee as a very murderous and bloudy so a lying and very bold generation If they speake or write any thing in defence of their errours which seemeth but probable they care not how little soundnesse and substance of truth there is in it as will appeare in the sisting and scanning of these their exceptions particularly And therefore this I say to the first that howsoeuer the Nation of the Iewes weere exceeding corrupt and Apostaticall hauing broken their first faith plight vnto God in stead of whome they worshipped Baall the God of the Sidonians as sacred story reportes yet God had not giuen to them a bill of deuorce it remayned still a Sinagogue and part of the visible Church Had it bin otherwise God would not haue giuen vnto them his word sent them his Prophets as Elias Elzeus and others to instruct them in his statutes except there had beene in Israel some of that people which he had knowne before and loued from euerlasting and certaine it is that where soeuer there is a Preacher and some to receiue the
aduersarics of Gods grace Further we are taught heereby that the Romish Synagogue cannot be the true Church of Christ because most obstinately impudently they persist to ascribe mans iustification and saluation partly to grace partly to merite of works and thereby doe ouerthrow the doctrine of grace which is the very soule and life of a true Church for take away the doctrine of free election iustification and saluation and presently the very foundation of all religion is shaken to pieces so farre it is off that they can bee the true Church hauing cast downe the groundworke whereon it resteth Lastly it conuicteth such of error as vnderstand this text to bee meant of grace infused into mans heart whereas grace being set against workes therefore as workes doe sticke in men as in their proper subiect so grace heere spoken of hath no other subiect but God Tim. What doctrine doth arise out of the seauenth verse Silas First that in the Church of God there are sundry which seeke for righteousnesse and saluation and neuer obtaine it as Rom. 9 31. Tim. How comes this to passe seeing it is promised to such as seeke that they shall finde Silas The reason is because they seeke amisse and not as they ought whereas that promise is made to such as seeke aright Vnto which two things are to be considered First the manner that we seeke these things by faith and secondly that we intend Gods glorye as the end of our seeking see Rom. 9 30. Many Israelites failed in both these for they sought righteousnes and life by their owne workes and therefore obtained it not as it is written Rom. 9 31 32. and 10 3. And they robbed God of the glory of his grace Tim. What vse is to be made of this doctrine Sil. It warneth vs that it is not enough for vs to seeke to be iustified and saued vnlesse we take the right course prescribed in the worde for many pray and neuer obtaine because they pray amisse and many striue to enter and neuer enter because they striue not aright so many seeke and neuer finde because they seeke God not for himselfe but themselues and for their owne benefites and not for loue of his goodnesse that they may praise his grace and set foorth his glory Tim. What other Doctrine from this 7. Verse Sil. That in the bosome of the Church of God there haue alwayes liued two kinds of people some elect and called some Reprobate and hardened This diuision beganne in Adams family in Caine and Abell whence did spring two Cities as Augustine obserueth one of God another of the world it was continued in the family of Abraham in Isaac and Ismael the one of them beeing the childe of the Flesh and the other the Childe of the promise Also in the house of Isaac in Esau and Iacob and Christ saith That at his comming two shall bee in the fielde the one taken and the other refused Luke 17 34. And lastly Paul writeth that of the same lumpe of mankinde there are made some vesselles of mercie to honour others vessels of wrath to destruction The high and soueraigne cause heereof is the wil of God shewing mercy to whom he will and hardening whom hee will Rom. 9 17. The subordinate cause and second reason is that there are two beginnings of mankinde the seed of the woman Christ Iesus the heade of the elect and the Serpent Satan the Prince of this world which begetteth children of differing and contrary dispositions and qualities 1 Iohn 3 8 9. and Iohn 15 19. Tim. What vse are Christians to make of this truth Silas It reprooues both such as beleeue all men are elect and shall be saued and such as liue so securely as if none should perish and warns vs not to stumble though we see many wicked to be in the world Tim. What is the next Doctrine from this verse Silas That all the elect shall certainly bee saued for they attaine what they seeke for to wit Christ and his faluation as it is not possible for the Reprobate to bee saued so it is impossible that any of the elect should perish The reasons heereof be First the election of GOD which is vnchangeable Secondly the promises of God which are vndeceiueable Thirdly the Prayers of Christ which can neuer be denied Lastly the power of Christ to whose keeping they are committed which is vnresistable Tim. What Vse of this point Silas First they are from hence confuted which say the elect may vtterly and for euer fall from Gods fauour and faith in Christ. Secondly heere is great comforte to such as haue the true markes of their owne election to assure vnto them their standing in grace vnto saluation in despight of Satan sinne themselues and the whole world For they are by grace of election kept from beeing hardned to destruction DIAL VI. Verse 7 8. The rest were hardned as it is written GOD hath giuen them the Spirit of slumber eyes that they shoulde not see c. Tim. VVHat is the sum of this Text Silas That the rest of the Iewes whō God had not elected were hardned by the iust iudgement of God as he proueth by a testimony oracle of holy Scripture Tim. What be the parts of this Text Silas Two First a proposition The rest were hardned namely so many as not being freely chosen of God did not obtain Christ and his righteousnesse vnto saluation all the rest besides these were blinded Secondly a proof out of holye Scipture to confirme the hardening of the Iewes it proueth two things not only that many Iewes were hardned because the Scripture had foretold it but whence this hardnesse came or what was the maine and highest cause of the blindnesse and hardnesse of this Iewish people to wit the singular or speciall iudgement of God so appointing so foretelling yea and so working it in time also it sheweth what this hardnesse is to wit a spirituall slumber or sencelesse sleepe of the soule or a shutting of eyes and eares that seeing and hearing they should neyther see nor heare vnto their conuersion Lastly how long this hardnesse did continue vppon the Iewes namely euen from Esay his time vnto the present time wherein the Apostle wrote vnto this day which must be referred vnto the end of verse 7. the rest cited out of Esay being enclosed in a Parenthesis Tim. What signifies the rest Silas The other Iewes which did not belong to the election of Grace but were reprobates and reiected of God Tim. What is meant by hardning Silas It signifies properly the thicke skinne of ones hands or feete with trauell or worke which is so barked or stifned as if it were pierced or pinched yet it is not felt but by translation from the body to the soule it signifies the stubbornnesse or obstinacie of mans heart resisting in his wit and will the word of God This stubbornnesse is noted in Scripture by
Sunne nor the soule borrowes any life from the body but the bodies life is from the soule so is it betweene God and all his creatures No Monarch in the world Emperour or King is or can be so absolute and independing as the soueraigne King of the worlde is for they cannot subsist without their people as a King in royall authority who by their multitude strength and riches doe maintaine the safetie of their Kings and Rulers by their submission do honor them but God had no neede of his creatures he did and can for euer haue subsifted and beene perfect and al-sufficient to himselfe and of himselfe without them and so not they without him of whome they haue being when they were not and all thinges when they had nothing This made Iob to say that as mans wickednesse hurt not God so his goodnesse did not profit him And Dauid Psal. 16 2. that his goodnes or liberality did not extend to God but to the Saints which were of excellent Vertue it might doe them some good and none can giue God any thing Whereas God calles for our affections Giue me thy heart Prou. 23. and for our goods Offer thy substance vnto God and hee looketh for our-thankes and praises Render vnto me praises Psal. 50 14. Wee are to know that we giue God nothing but what hee first gaue vs. Also by our giftes he may be honored but cannot be enriched being an infinite perfection And lastly in our gifts to him wee expresse our dutie but make him no debter for we owe vnto him more then wee do or bee Tim. Vnto what profit and vse are we to turne this doctrine touching Gods absolutenesse Silas First it serues for instruction to teach that God cannot do wrong or offer iniustice to any seeing he is in debt to none and might do with his owne what he would therefore though he haue no mercy on Cain Ismael Esau Saul Achab Iudas or others yet heerein is he not vniust for hee oweth them nothing nay had hee denyed mercy to all mankinde and appointed all the sonnes of Adam to endlesse and remedilesse misery as he did the Angels which fell this plea woulde haue freed and quitted God that none gaue him first and therefore how can any complaine of him sithence all was in his owne power to dispose of them as hee himselfe listed Let then all mouthes be stopped Secondly this exhorts the elect and godly to great and continuall loue and thankfulnesse towardes God because of his gracious fauour they holde themselues and whatsoeuer they enioy they enioy it not onely besides and without their owne deseruings but indeede directly against their merite as being by guilt of sin worthy of the same condition with the reprobate it is the meere goodnesse of God who hath separated them and allotted them a better estate for they gaue him nothing they preuented him not by any merite or desert on their part Tim. Yet the Scripture often affirmeth that Godrendreth to the godly according to their workes Rom. 2. 6. and that hee doeth this as a righteous iudge 2 Thessal 1. 6. 7. 2. Tim. 4 8. Therefore it should seeme God is not iust except hee recompence the godly for that which they haue giuen him see Luke 14. 14. Silas Whatsoeuer workes the faithfull haue they bee Gods guifts who worketh in them both the will and deed according to his pleasure Phil. 2. 13. they be no otherwise called our workes but as our bread is tearmed ours Mat. 7 11. because it is giuen vs wee are they which receiue it to vse it by Gods liberality and as his blessing vppon our industry So good workes being wrought in vs and giuen vs by Gods holy Spirit are therefore named ours and not because they proceed from our wil which made Augustine to say Lord looke not vpon my owne workes but vppon thy workes which thou hast done in mee and again God crowneth in vs his owne guifts not our merites and againe He doeth vs a double mercy first hee giueth vs power to do well and then recompenceth and crownes that worke which we did well by his grace Now God hauing freely promised a reward to good workes hence he is called iust and righteous not because he oweth any thing to any persons but for that he keepeth his promise which is the part of righteousnesse Wherefore popish hypocrites and iustitiaries are little better then mad which presume to make God obnoxious a debter to them by their works as if they gaue him something of their owne and so were vniust except by order of iustice not of clemency he did requite euen for the worthines of the worke See Rhemish notes on 2. Tim. 4 8. Heb. 6 10. Lastly heere is confuted predestination vpon faith and workes foreseene which bindeth Gods fore-appointment to the quality of the creature as if it being the supreame cause of al things did depend vpon something in men which they should as ye would say giue vnto him Tim. What doth the last verse of this Chapter containe Silas A proofe of that which went before that hee is debter to no man because he is the beginning of al things and that he cannot doe vniustly with any because his glory is the end of al things for it is rightfull that euery thing be referred to his owne end but God himselfe is the ende for which some men are elect and others reprobate therfore whether he doe elect or not elect hee cannot wrong any man for it is iust that God should promote his owne glory as he list Tim. What is meant in this sentence by him thrice repeated Silas Some vnderstand it of the three persons in the Trinity without any ground therefore the best is generally to expound it of God Tim. In what sence are all things saide to be of God Silas Not as of the matter where of they are for then al things should be deified but as of the first cause and beginning for he giueth being to all all things made are of him by creation all persons elect bee of him by predestination all the Saints that are beleeuers are of him by regeneration there is nothing in them cyther of nature or grace but it is of God originall sinne being an euill thing is not of God but of the malice of Sathan and of mans corruption though sinne be of God passiuely for he suffereth it and deficiently for hee doeth with-drawe his grace yet not from God as efficient and originall working cause it is by him being by him turned to good and for him because it tends to the praise of his iustice Tim. In what meaning are all things said to be by or through him Silas They are through him by administration because he gouerns all things euen the least to a sparrow on the house top Math. 10. 29. Secondly they are through him by preseruation because he vpholds all things in their being so long as they bee for God is
for euill doe it purposely maliciously and wittingly knowing that they do euil and yet wil do it cōtrariwise they that patiently and meekely suffer iniuries as they keepe themselues pure from sinne so they declare themselues to be led by the Spirit of God which is the Spirit of meekenesse and to beare the Image of Christ who when he was reuiled reuiled not againe and when hee suffered threatned not 1 Pet. 2 23. Heere it must be obserued that this precept of retaliation reacheth not to the Magistrate whose office it is to render euil for euill tooth for tooth eye for eye bloud for bloud see Rom 13. to render euill to an euill doer is a worke of iustice and therefore good It checketh onely priuare iniuries betweene a man and his neighbor in such wee may not carry a minde desirous of reuenge but bee willing to beare Moreouer if it be euill to recompence euill for euill it is far worse to recompence euill for good This is not onely an humane error but a diabolicall naughtinesse the very height of all vnthankfulnesse to deale vnkindly with such as haue vsed vs kindely the iust GOD hath threatned that euill shall neuer depart from the house of such as so do let the Iews be an instance for proof hereof for the wrath and vengeance of God lies heauy vpon that nation vntill this day because vnto the Prophets vnto Christ vnto the Apostles which did good to them by instructing them calling them vnto the kingdome of God they wretchedly recompenced much euill beating some reuiling some and killing others Lastly note that euil must be requited to no man neither to a frend and a Christian for he is our brother nor yet to an enemy or Infidell for he is a man as we are made after Gods owne image Tim. Come now to the next Aphorisme and tell vs the summe of it Silas The summe is that we ought to imbrace innocency of life euen in the sight of men that euill men may haue no cause to reproach vs as euill dooers 2. Pet. 2 12. and good men may be edified by our example 1. Cor. 10 33. and be moued to glorifie God Mathew 5. 16. 1. Peter 2 12. Tim. What is meant by bonest things Silas Iust and holy things whereby the praise of God is aduanced and the saluation of our neighbour furthered Secondly such things as cannot bee done without offence though they be lawfull 1. Corinth 10. 23. When he saith these things must be proued hee thereby sheweth very manifestly that these things are not to bee done carelesly and at all aduenture but with great diligence and prouidence or forecast so the word in the originall importeth as if in our mindes and thoughts wee should study before hand and prouide that nothing be done but what may be approued of God al good men it is to be noted that these tearmes before all men may eyther be opposed vnto God as if it were saide Be very carefull that the things ye doe be honest and good both in the sight of God and men This opposition is expressed in 2. Cor. 8 2. or else also the antithesis is betweene man and man as who should say Both to this man and that man to the Iew and to the Grecian to one as well as another friend or stranger carry your selues honestly whether they bee pleased or not pleased yet let all that is done before them bee honest Heereby bee reprooued such who procure things honest onely before men neglecting God as hypocrites whoe looke alone to their reputation among men Mat. 6 1. Secondly they which doe honest things before God but are rechlesse in giuing satisfaction to men or if they iustifie their doings to some men it is with contempt of others Lastly they which exercise honesty neyther before God nor men but are without reucrence of God or care of men like the Iudge in Luke 18 3. Many such leud and notorious euill liueis there be which haue shaken out of their hearts the feare of God and the shame of the worlde the loue of heauen and the dread of hell not caring what be thought or spoken of them in earth or what euill happen to them from heauen forlorne persons addicted to euill courses DIAL X. Verses 18 19 20 21. If it be possible in asmuch as in you is haue peace with all men Dearely beloued auenge not your selues but giue place vnto wrath for it is written vengeance is mine I will repay saith the Lord Therefore if thine 〈◊〉 hunger c. Tim. VVHat vertues dooth these last verses of this Chapter exhort vs vnto Silas Vnto these two the first is peaceablenesse or loue and care of a peaceable life The second is meekenesse in forbearing reuenge vpon this reason that Gods office is to take vengeance which is confirmed by authority of Scripture verse 19 20 21. and set forth by the contrary of doing good for euill in stead of taking reuenge This is amplyfied by the euent so thou shalt heap coales all is shut vp with this worthy Alphorisme bee not ouercome with euill but ouer come euill with goodnesse Tim. How doth this precept of imbracing peace differ from that which enioyneth concord of minde verse 16 and why are we to follow peace and towards whom and with what conditions Silas In the 16. verse inward concord amongst Christian brethren was commended as a thing simply necessary now the study of retaining peace with strangers from the faith and infidels or heretickes as well as Christians is required as this clause sheweth with all men First because God commanded it to be so Secondly he delighteth in peace thence he is called the God of peace Rom. 16. Thirdly he hath pronounced them blessed that keep and make peace Mat. 5. Fourthly many and sweete are the benefits of peace but bitter and sundry are the fruites of contention vexation of minde waste of substance c. We are to follow this peace vpon two conditions wherein this precept differeth from the next before it for wee must absolutely at all times before all men prouide for things honest but peace cannot be had but with certaine men therefore he addeth conditions to limit and restraine this exhortation Tim. What be those conditions and what is the meaning of them Silas These conditions are not all one as some thinke but diuers the former if it bee possible she weth that in some cases and with some men peace cannot be had name ly when question is of religion that God is to be offended by partaking with Idolators or heretickes or when by our silence the truth is to bee betrayed and our neighbours saluation hindered In these cases with good conscience peace cannot possibly be retained we cannot haue society with men in euill things and wickednesse for our duty is to resist and oppugne such things according to our vocation guifts and meanes though peace bee broken a godly dissention is better
be feared for good workes but for euill Wilt thou then be without feare of the power Do well so shalt thou haue praise of the same For he is the Minister of God for thy good Tim. VVHat is the purpose of the Apostle in this text Silas To perswade subiection to Magistrates which he doth by a new Argument 〈◊〉 fine from a twofold end of powers which were ordained of GOD First for the punishment of the euill or to restrain wickednesse Secondly for the praise of wel-dooers or to cherish and protect vertuous and obedient subiects Because he had threatned iudgement to such as disobey he therefore first beginneth with the former end and then proceeds vnto the latter which hee amplifieth being of more waight then the other whereunto hee returneth in the end of the fourth verse Tim. Expound the words and tell vs what is meant by Rulers and by good and euill workes Silas Rulers or Princes and chief Leaders Archontes is the same with powers which name is giuen to Magistrates to denote their might and this of Princes to signifie their preheminence and excellency aboue others which are vnder them and as before he meant all high low middle priuate and publicke so heere like wise by good and euill workes are vnderstood not works which bee such Theologically as a Diuine woulde speake of workes who calleth them good which being commanded of God are done in the faith of Christs name vnto Gods glory and them euill which come not of Faith or be forbidden in the Law But ciuilly good or euill that is vertuous or vicious actions as be enioyned or prohited by the good Lawes of that kingdome or City where wee liue Workes done according or against humane Lawes either naturall and common to all or nationall and positiue bee heere named good and euill workes Tim. How become Rulers a terror feare to euill workes Silas In respect of punishment whereof there be diuers kindes first in words rebukes or threatnings Secondly in deeds as stockes imprisonment banishment pecuniary mulcts and corporall paines as whipping losse of members and limme of good and life all which be painefull and dreadfull striking a terror both into good men to hold them in the course of obedience and into euill men to draw them from disobedience Tim. But how can any feare be to workes eyther good or euill Silas True euill workes doe not feare but by reason of euill workes men are caused to feare or terror belongs to men which doe euill workes by a metonymie are heere put for the workers or doers of them Tim. What doctrines doe arise from the wordes thus opened Silas First that such as liue well and obediently to good lawes neede not to bee affraide of Magistrates or of his punishments threatned by lawes The truth is good men must still feare Gouernors and lawes with a reuerent feare such as children haue towards their parents Prouer. 24 21. Rom. 12 7. But a perplexed and seruile terror pertaineth not to them this is the benefit of their obedience to good lawes to enfree their mindes from such a feare as malefactors haue whose feare is a continuall tormentor and to make Rulers not terrible but amiable to them yet feare of punishment is not profitable for them Secondly we learne that if vile persons be punished for their disobedience and disorder they haue cause to blame themselues and their ill doings but may not accuse the Ruler of the harmes which they suffer for all men by light of nature doe know that to euill deeds euill and paine is due and that society of men could not continue where rewards be not giuen after mens deserts Therefore if they runne into known crimes and haue demerited punishment for disobedient resisting Rulers they must thanke themselues and acquite the Ruler who doth but that which is equall and iust to maintaine lawes and publike peace and to bridle the enemies thereof Thirdly hence Magistrates may learne the bounds of their power which is not indifferently to terrifie all good and euill or to winke at offendors and afflict well-doers For this is the abuse of power and they which doe thus shall purchase iudgement to themselues from the hand of supreame power who is terrible euen to earthly powers if they abuse their office by beating the iust or bearing with the vniust For it is equally abhomination vnto God to condemne an innocent or to absolue and iustifie the wicked to whom the Ruler must bee terrible Hence it followes that sithence Rulers must suppresse euill dooers they must be men of courage because euill men with their malice haue both might and friends oftentimes Hence they are called oppressors Psalme 72. 3. and lob 29 17. Also that in Rulers there is required diligence in searching and iudgement in discerning of mens persons and causes which come before them to be able to know who doe well according to right and law and who doe ill contrary to equity and honesty and what penalties belong to seuerall offences which are brought to their hearing and examination Tim. But if the Rulers be fearefull and breed terror will not this cause them to bee hated and abhorred for men hate whom they feare and what is such an enemy to vertue as feare or such a spurre to wickednesse Silas The Apostle meeteth with this exception and giueth a good remedy to expell terror of Rulers out of al mens minds namely a study and care of doing such works as are agreeable to good lawes established such shall bee so farre off from terror or expecting punishment from Rulers as contrarily they shall receiue praise from them Tim. What is heere to be vnderstood by praises Silas Euen all that good which from Magistrates is due vnto honest subiects for that is called good in the next verse which is heere called praise also praise being opposed to terror and reuenge shewes that vnder it is comprehended freedome from condemnation and punishment absolution from crimes falsely obiected approbation of their obedience with some publike reward and recompence for their encouragement and for exciting others to duty moreouer defence and protection quiet possession of life goods estate and finally praise and commendation all this is contained vnder praise and is the fruite of subiection Tim. But it often happens that obedient good subiects doe misse of all these and meete with the quite contrary Silas That is a fault not in the powers but in the persons which abuse the power againe Paul sets downe not alwaies what is done by Rulers but what should be done Lastly if well doers misse praise from men they are sure to haue it from God and euill Rulers when they doe not praise good men causally by giuing them their due commendations yet they do it occasionly whilst by punishing good men vniustly they minister occasion to them to shew forth their patience to their praise and glory Power to hurt is giuen to diuels and wicked men that the
patiēce of good men may be proued to their praise Tim. What is our lesson from hence Silas That praise and all good is due from the Magistrate vnto such as doe well the reason heereof is that which followes in verse 4. The Magistrate is the minister of God to them that doe well that is hee serueth God by commanding good and forbidding euill things touching faith and manners Tim. Of what good doth the Apostle speake Sil. Both natural good for the preseruation of life to thēselues and others and morall good to keepe men frō vice in the exercise of vertue and ciuil good by maintaining their estate and liberty and spirituall good by making lawes for religion against idolatry by vpholding preaching and preachers the right vse of Sacraments maintaining schooles vniuersities with professors for religiō is our chief good the care wheroflies on the powers ciuil who be the preseruers of both the Tables of the Lawe whereof is a precept Deut. 17 18 19. Tim. In what sence is the magistrate cald the minister of God Silas First because they are ordained of God Secondly set ouer vs by God Thirdly they are Gods in earth to exercise his iudgements Fourthly in Gods behalf in his stead in his name and by his power and authoritie they reward the righteous and punish the euill as well concerning Religion as Iustice as the Kings of Iuda did defend publicke peace and honesty discipline and good order so as God may be serued and the tranquillitie of the State preserued Tim. But wherein do Pastors differ from Magistrates for they are also called Gods Ministers Silas They haue onely one beginning to wit God and one end the good of the people but they differ in the obiect which is the soule and diuine thinges for the Preacher but body and goods for the ruler and in the meanes which be externall force in the Ruler but instructions and exhortations and ecclesiastical discipline in the Preacher Tim. What Vse of this instruction that rulers are appointed for the praise and great good of the people Silas It is a great spurre to subiection to heare that such as do well shall receiue praise and so much good for all men do desire good things and couet to be well spoken of Secondly it reprooues such Rulers as look to their owne priuate ends and not to the publicke good such as waste the common treasure spoile and waste the subiects neglect the obseruation of good Lawes the encouragement of vertuously disposed persons giuing heart by remission and conniuence to the euill and disheartning the good Thirdly it admonisheth al rulers with all care and conscience to aunswere their high authority as they are Gods Ministers so to do Gods will and to approue their doings to God to seeke his honor in their office remembring that to him they must render account and aboue all to vphold the purity of doctrine and diuine worship after the examples of Ioshua Dauid Iosiah Iehosaphat Ezekiah and other godly Emperours and Kings Lastly it must prouoke vs to the greater reuerence towards them being Gods officers and Vicegerents in respecting louing obeying them for Gods sake we must declare our reuerence loue and obedience to God himselfe DIAL IIII. Verse 4. But if thou doe that which is euill be afraide for he beareth not the sword in vaine for he is the Minister of God to take vengeance on him that doth euill Tim. WHat is contained in these words Silas The second and latter end or vse for which Rulers were appointed of God for the punishment of euill doers as Peter stileth it 1. Pet. 2 13. From whence the Apostle argueth thus to cōfirme the principall matter in hand touching subiection We ought willingly not for feare onely be subiect to them which are helpfull to all mankinde This proposition is not expressed but vnderstoode But Powers or rulers are beneficiall to mankinde not onely for praising and defending the good but for brideling and punishing the euill verse 3 and 4. Therefore not for feare of wrath onely bvt for conscience sake we ought to obey them verse 5. for it is against conscience to resist grieue such benefactors as gouernors be The proofe of the assumption or minor is because to powers is giuen authority to beare and vse the sword both for protecting the innocent by lawfull warres and reuenging the malefactor by corporall paines and death if neede bee This power was granted to man Genes 9 5. And afterwards oftentimes confirmed in Exodus and Deuteronomie Tim. Come to the words and interprete them Silas By doing euill is meant trespasses and crimes committed against positiue and politick lawes For there are many euil deeds sorbiden in Gods law which Magistrates can take no knowledge of or cannot call vnto an account to punish as euill thoughtes and manie totten words and vaine actions therefore criminall and capitall faults be meant They which be guilty of such may well be affraide of powers for they haue power to strike for such deeds Tim. What is our lesson from hence Silas That innocent persons are dreadlesse and bold but breakers of Gods Law do go and liue in continuall terror as Theeues murtherers traitors dare not looke out The reason is because innocency is as a bulwarke and fortresse to the good and the Lawes also powers are for their safegard whereas the guilt of an euil conscience is as a tormentor to the euill doer who knoweth powers and lawes to be ordained for scourging and curbing them Hence it is that the wicked and disobedient liuers do feare and flie and hide their heades and seeke the darknesse to couer them as Cain did as with vs Fellons and Malefactors do when guiltlesse persons are fearlesse and confident and shunne not the light because they haue not done euill against lawes The three seruants of God being conuented before the King and sore threatned saide O King we are not affraide to answer thee Dan. 3 16. Iohn and Peter Acts 4 13. being broght before the Rulers so stoutly answered out of the goodnesse of their cause and conscience as the Elders and Priests admired to see vnlettered men so bold whereas euill men commonly shake and tremble in the presence of the Magistrate and look pale as if death were in their faces because guilt is in their conscience This serues to be a notable spur to subiection to cause vs to walk obediently towards Rulers in all ready subiection to Lawes and orders well established for publicke good that wee may enioy that freedome from perplexed slauish feare which as a Ghost or fiend doth follow euill doers to disquiet and vexe them liuing in continual feare and dread of the sword and seuerity of Iustice. Tim. What is meant heere by the Sword and in what sense is it saide not to be borne in vaine Sias This is not spoken of an ecclesiasticall or spirituall sword which is by the hands of God himselfe put into
Silas That it is the part and duty of such as haue better profited to be very carefull to helpe tollerate and restore the weaker as in the bodye the better and more worthy members doe guide and succour the more feeble and in the 〈◊〉 the greater lights lend shine vnto the stars in a family the elder nourish and cherish the yonger thus it ought to be in Gods house as we are commanded Gal. 6 1. Rom. 15 1. As Christ hath giuen an example in his owne person Rom. 15 2. The reason is the communion of Saints each hath a right in common both in the benefits of Christ and each in others gifts as fellow members Tim. What is the vse to be made of this doctrine Silas It reproues the proude which disdaine their inferiors secondly such as instead of bearing with and building vp doe by subtle questions and contentious disputes labour to discourage and pull downe therefore wee are willed to take heed and auoide such vaine brablers 1. Tim. 6 4. 2. Tim. 2 23. Titus 3 9. and heere for howsoeuer all reasoning by arguments and mouing of questions bee not vnlawfull or hurtfull yet in all idle 〈◊〉 and quarrelsome disputes to shew wit and to striue for victory there is no charity or edification much pride bitternesse and wrath whence issueth much offence and pertuibation Tim. In the second verse which layeth downe one instance about which the Christians stroue together giue vs first the meaning of the words and then the doctrine Silas By beleeuing is meant no more but knowledge or assent being perswaded see verse 14. It is set against ignorance denyall and doubting By all things is meant meates of all kindes eyther allowed by the law of Moses or prohibited That in the end of eating hearbs would bee vnderstood comparatiuely that these weake ones had rather eate hearbes then offend their conscience by eating things offered to Idols or flesh forbidden in Moses law The summe wherofis thus much whereas there were two sorts of Christians in the Church of Rome some more some lesse skilfull in the Gospell the former thought all kindes of meates to bee lawfull the other would not doe so but chuse to eate hearbes rather then some kinde of flesh Tim. What is our doctrine from hence Silas That the Church of God is sometimes diuided about small and light things which are besides the foundation who is ignorant what iarres and stirres were betweene the Easterne and Westerne Churches in Victors time and all about keeping of Easter day also afterwards whether the Lords supper should be celebrated with bread leauened or vnleauened of late at home what hot contentions about Crosse Surplice and ceremonies like this at Rome for meates and dayes but that these once had the expresse commandement of God The reason heereof is mans infirmity which cannot endure to bee crossed in our opinions to which wee are too much wedded Secondly Sathans malice delighting in the contention of brethren being much for his owne aduantage and to the hurt of Christs kingdome for a house diuided cannot stād Lastly Gods righteous prouidence ordering and disposing both humane weakenesse and Sathans rage to the tryall of his Children and manifestation of hypocrites Tim. What vse heereof Silas It must warne al not to thinke such things strange when they happen or absolutely to condemne that Church where such dissentions be which rather is a signe of a true Church whose portion is to be exercised with intestine debates Mathew 10 34 35. Also to bee watchfull and stand on our guard that wee bee not drawne into strife by ouerweening or pride in opinion as many good men haue beene ouertaken Tim. Concerning the effects of those contentions at Rome in 〈◊〉 and setting at nought of the weake and their condemning of the strong verse 3. What are the lessons to bee learned and practised of vs Silas Whereas such beleeuers as know their libertie in things indifferent through the Gospell preached did despise and deride others which yet sawe not the abolishing of the Leuiticall and Legall rites wee learne that knowledge separated from loue is daungerous For by our owne corruption and fraile nature spirituall pride will creepe in if we do not looke well to it and make vs set light and account as nothing all who thinke not as we do 1 Cor. 8 1. Knowledge puffeth vp As in earthly things such as haue a faculty or any cunning are apt to be lifted vp by it and to scorne others which haue not the like so it is in spirituall respectes commonly such as see more then others disdaine others in comparison of themselues which ought not to be so because all wee haue is borrowed and it is none of ours As if a Stage player should bee proude for his hyred attire Also if wee excell others in some things others may excel vs in better things and we may al confesse with Augustine In holy Scriptures there be saith he more things which I know not then they be which I do know Again learne moreouer that ignoraunce makes men rash to iudge and condemne others Ignorant persons censure others verie headily which doe differ from them and doe condemne euery thing they cannot reach vnto As heere the Iewes weake in 〈◊〉 accounted the beleeuing Gentiles which vsed their liberty in meates and daies violaters of Moses rebels vnto God gluttons giuen to their belly c. Let this kindle in vs a great detestation of ignoraunce not onely because it is a part of the diuels Image a prop of his kingdome a transgression of the first Commaundement requiring the knowledge of the true God without which we cannot loue or feare or trust in him Also it is a darkenesse of the mind leading vs to the darknesse of hell being the roote and mother of errour and manie sinnes for the blinde eates many a flye as it is written Ye do erre because ye know not the Scriptures Math. 22 29. But euen for this cause let vs so much the more hate it for that it makes vs hasty in condemning vncharitable in iudging and precipitant in our censures touching men and matters which is an iniquitie very seuerely taxed and threatned by our Sauiour Christ Math. 7 1 2. Finally seeing of contention there comes such euil fruits as mutuall contempt and harde censures let vs beware how we entertaine any occasion of strife especiallie in causes of Faith and Religion For whereas all contention is like worme-wood euen a bitter thing and bringeth foorth bitter fruites yet diuision in matters of doctrine is most violent and sharpe Therefore Ere the strise bee medled withall it is good to cease and leaue off as Salomon in his Prouerbes counselleth vppon this reason because none knoweth what wil be the end of it This may not be forgotten that for indifferent things the knot of Brother-hood is not to bee dissolued nor communion forsaken yea although some bee so transported with a strong affection to them as to holde
not vs. This is by accident and not of the Essence Na ture of the Gospell Doctrine Psal. 34. 1 2 3 1. Cor. 8 5. See Actes 14 11 12 13. 1. Cor 10 20 21. Act. 7 22. Fxod 32. Ezek 8. 10. God blindeth men saith August when he doth not ealighten them and hardens whē he doth not sosten 2 Chro. 15. 2. Psal. 69. 22. Rom 11. 7. Acts 17. Iames 1 4. Esay 3 10 11 2 Thes. 1 6 7. Vnrighteousnesse set out by the parts 1 Cor. 6 12 13 14 c. Luke 16. Reason 1. Part. Scope Interpretation Instructions Psal. 77. 1 3. The end of Gods bounty Right vse of Gods kindnesse Abuse of Gods bounty and kindnes Of hardnesse of heart Causes of it The kinds of it Rom. 14 9 10 11. Note this Rom. 3 20. Rom. 4 15. Iohn 13 17. Iames 1 22. Iohn 14 23. Rom. 2 4 5. Coloss. 3. 10. Psa. 119. 105 Math. 7. 22. Gen. 4. also 18. Math. 16. 7. Priuiledge The chayre of Moses and an heap of titles By euil liuing by giuing occasion they blasphemed God Some do receiue the Sacrament and the thing som the Sacramēt and not the thing some the thing and not the Sacrament Sins not 〈◊〉 but per accidens are causes of Gods glory Prou. 22. 1. Eccles. 3. 7. Sin is not eligible Math. 7. None righteous ex natura Some men be counted righteous ex gratia Obad. 12 13 14 15. Psal. 5. 9. Also saith Origen Vsus sce lerum verecundiam 〈◊〉 Psa. 113. 3. Note further that a venomous tongue is thus resembled 1. because this Serpent infecteth by biting 2. It is a poyson vncurable 3. they are in t actable stopping their care at the charmers voyce Psal. 10. 7. Their mouth is said to be ful because their mouth is as a large vessel out of which flowes cruel word Esay 59. 7. 8. Psal. 36. 1. Quideum non timent sine retinaculo currūs ad maium 〈◊〉 anus Besides the meeting with this Obiection it may wel be that area sem is giuen why the Law could not iustify the Iews because it condemned them Not the writing or Scripture but the thing written to wit that al men are sinners stoppeth al mouthes Non opera que precip untur sed quae prestātur Workes done before Faith cannot iustify because they please not God nor workes done after faith because they be vnperfect In his sight this distinguisheth between righteousnes of good men and that whiche is before God 3. Reasōs why none can be iustified by works before God I the most perfect purity of gods nature before whome heauens be not clean Iob 15. 15. 2. God lookes vnto the heart which is perfect in none 3. the law is spiritual requiring exact obedience such as none can attain vn to yet before men we may be iustified as Abraham was Rom. 4. 1. Iames. 2. That law in this text hath a double acception 1. for the doctrine of the moral Law this doth not reueale faith in Christ ney ther yet natu ral law 2 for the bookes of Mese where in be many promises of Christ. Iohn 5 46. Acts 10. 43. Rom. 1. 2. Faith iustifies not effectiuely as working a iustice in vs or materially as being our Iustice. A word borrowed from such as come shortin a race and cannot attaine to the mark or prize Iohn 3. I Cor. 1. 30. This word set forth sheweth the euerlasting purpose of God to giue his sonne for our Redemption so is the same word vsed Rom. 8 28. Iohn 1. Hebr. 13 8. Apoc. 13 8. 1 Cor. 1. 29. Iohn 6. 27. Also without Faith it is impossible to keep the law or anie part there of In this sence the word imputing is vsed Nom. 8. 27. 1 Cor. 1. 30. Abraham had the promise of righteousnes Anno 85. of his age but hee was circumcisea an 99. Righteousnes of faith is often had before the Sacraments be had which follow as seales and do not go before as causes Sacramenta sig na sunt sigilla non merita 〈◊〉 et vitae Sacraments be signes first of grace secondly of duty Obsigna ' analogia signi pactionali stipulatione Sacramenta 〈◊〉 tantum significāt iustitiam sed dant et obsignant 〈◊〉 in glossa A digression into the praise of Abraham and his faith Non 〈◊〉 more sed dei exemplo vt Chrysost. Faith is but a condition or Organ of righteousnes not a meriting cause God manifested in the death and resurrection of Christ is the euen or equal obiect of true faith which is so carried to God as it acknowledgeth Christ the re deemer and confidently resteth on him dead and raysed Iudas shal haue the reward of his malice when Christ shal reape the prayse of his Loue. Scriptures lead our mids to God as soueraign cause Esay 53. Iohn 13. 17. Rom. 8. 32. 33 2 Cor. 5. v. last Esa 53. 5. 6. 7. That we may haue the fruit of Christ his death we must bring Abrahams faith loue repentance as proofes of a true faith If Christ had abid in the Graue sinne had not been ransomed nor Gods wrath appea led not death conquered nor life merited Quisacit boons 〈◊〉 〈◊〉 per 〈◊〉 in bono 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 dei timor in cordibus piorumvt dco 〈◊〉 〈◊〉 〈◊〉 Idem 〈◊〉 charitas Christi 〈◊〉 sacit 〈◊〉 〈◊〉 rabiles Ambro. Sine muta 〈◊〉 〈◊〉 dena dci Hoc est 〈◊〉 fider 〈◊〉 nunquam 〈◊〉 deturbatur 〈◊〉 F. 〈◊〉 est perpetua 〈◊〉 〈◊〉 quoni am vera Luthe rus fides cocuti potest non 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Hope is As God could not sweare by a greater then himselfe so he could not giue a greater then himselfe in the person of Christ. He suffered the first death and the pangs of the second death A Metonimie of the cause put for the effect Prouerbes 1. This is Piscators iudgemēt Mille mundis red mendis sufficit Christus 〈◊〉 The iust shall liue by faith Rom. 1 I liue by faith Gala. 2. Christs-obedience actiuein doing passiue in suffering How many wayes the seruice of sin is knowne How Hypocrites be discerned frō true Christians How and by what signs our freedom from sinne is manifested 1. Food 2. Recreatiō 3. Exercise 4. Sleepe 5. Phisicke 6. Remouing impediments Est peccatum luèt non imputalur Sanctis Augustin Reatus tollitur in Baptismo non corruptio macula Idem Original concupisence is sin formally and not the matter or mother of sin Euery sin original and actual raigneth in the vnregenerate not so in the godly Therefore Mortal Obsta principijs sero medicina paratur cum mala per longas conualuere moras As weapons may be vsed by a good Subiect or a Rebell so the body is an indifferent thing Theophylact. Not I sayth Paul but the grace of God in me 1 Cor. 15 2. Ephe. 〈◊〉 1. Help the pore with those hands with which ye oppressed
taken without stammering or doubting and that Faith which leaneth vpon it must needes bee verie firme and strong against all assaults of Satan whose fierie darts of doubtes and despaire are quenched by the Faith of Gods word If in marriage for wedlocke duties and comforts we stay vppon our mutuall promises how much more may the spouse of Christ euen euery faithfull soule quietlie and firmely rest vpon the promise of our husband Christ for all good thinges present and future both nowe and in Heauen Tim. What profit is to be 〈◊〉 of this second instruction Sil. First heereby is ouerthrowne the Popish doctrine which alloweth vnto iustifying Faith no more but probable or coniecturall knowledge leauing mens consciences full of feare and doubting of their owne blessednesse wherein vpon the matter they disable the word of Gods promise and make his word false For to teach that men ought still to sticke in doubts of their own saluation though God haue promised it by Christ to such as beleeue in him what is this else but to play the Butchers of mens Consciences which are euen kept vppon the racke by Romish Diuinity and also to charge the word of God with forgerie and falshoode as if hee did not meane in good earnest Secondly heereby wee see how slanderous they are which accuse the affiaunce and confidence of Faith to be a wicked and damnable presuming sithence it is dutie and Christian submission to relye vndoubtedly vpon the worde of God and not godlesse presumption which rather they are to bee 〈◊〉 with who haue all or most of their trust in their owne innocencie and good workes and not alone in the truth and mercy of God Thirdly heere is matter of great comfort vnto all faithfull soules who in all temptations stirring them to doubt of their owne happinesse they may enfree thēselues from all terror by hauing recourse to the word and promise of God as Dauid did I had perished in my trouble sayth hee but for thy promise thy worde hath comforted 〈◊〉 For as the palsie man in the Gospell hauing Christs word be of good comfort thy sinnes are forgiuen thee was thereby cheered aud made both quiet and ioyfull So the promise of the Gospell being applyed to a trembling Soule will fortifie and stablish it in tranquility and peace This Sathan knoweth and therefore his practise is to hide the promises of grace from troubled consciences or else to suggest vnto them this as though that such promises were not made to them or did not belong vnto them Tim. What is the third doctrine out of this 8. verse Silas That the preaching of the Apostles was all one with the Gospel which was written for that word of faith first written by Moses and afterwards by Paul to the Romanes is that selfe same word which Paul and other Apostles preached Therefore it is false which the Manichees and Papists auouch that the Apostles taught other things then that they then wrote that hence they may haue power to ioyne thereunto their Apostolicall traditions vnwritten which errour of theirs must bee reiected as Apocriphall and false If they bee not confonant to the Scriptures they came not from the Apostles but are counterfet Tim. Let vs proceede vnto the 9. verse and tell vs what is meant by confession Silas An open and plaine profession that Iesus who is Lord of all is our Lord also for that hee is Lord the Diuils know and acknowledge Therefore Christians must goe further and beleeue it with affiance Tim. In what respects is Iesus our Lord Silas Both by right of Creation and power ouer vs and also by grace of redemption hauing as well ransomed vs to bee his owne peculiar people as created and gouerned vs. Tim. What is it to beleeue in thine heart Silas It is not onely in our mindes to see and assent vnto the trueth of the history of Christ which euen wicked men and hypocrites yea vncleane spirits doe but to embrace in our hearts will and affections with holy confidence the benefites of Christ his death and resurrection euen reconciliation with God remission of sinnes righteousnes and life eternall Tim. Why is confession set before faith which is the cause and roote of confession Psalme 116. 10. I beleeued therefore did I speake Silas First because Moses did in this order propound them as in the 8. verse is cited Secondly we cannot discerne other mens faith or other men our faith but by our outward profession of it before men it is declared by our confession and action Tim. Why 〈◊〉 hee onely name Christes resurrection seeing faith respects his birth life death and all which Christ did and suffered Sil. First because the faith of the resurrection of Christ doth distingush Christians from Pagans and Infidels who do easily accord to beleeue that the man Christ was born liued and dyed but they deny his resurrection as a thing which exceedeth compasse and reach of reason the Philosophers discerned it not but derided it rather saying What new doctrine is this Acts 18. Secondly because all that Christ did and suffered had profited vs little vnlesse hee had risen againe wherein hee obtained a perfect victory ouer sinne death hell and damnation for all the elect Lastly the article of the resurrection presupposeth al the rest and knitteth together as a linke both antecedents and consequents his incarnation life and death which went before and his ascension sitting at his Fathers right hand and his intercession which followes after his rising Vnder which then by a Synecdoche all the other passions and actions of Christ be contayned Tim. What doctrine ariseth out of this 9. verse Silas Onely this one to wit the facility and easinesse of that righteousnesse which is by faith in Christ 〈◊〉 vnto our righteousnesse before God and saluation in heauen there is no more difficult and hard thing exacted of vs but with the heart to beleeue and with the mouth to confesse Christ and by this meanes Christ will be neere to vs both in possibility and efficacy in possibilitie because it is a thing possible which may bee that elect sinners shall haue grace to beleeue especially God hauing ordained them vnto Faith Actes 13 48. but it is vtterly vnpossible that they should keepe the whole Law perfectly Gods decree and mans corruption being against it And secondly hee is neere and easie to vs in efficacie because through the holy Spirit hee is made to dwell in a faithfull heart really and actually and his righteousnesse as a robe or garment is put vppon them to couer their sinnes and vnrighteousnesse Tim. Yea but to beleeue in Christ is no lesse impossible hard then to fulfill the Law for we haue no more power to doe the one then the other Silas It is true but this facility is to be vnderstoode not in regarde of the beginning and efficient cause of Faith which is meerely Gods gifte without
our selues he working in vs both will and deede Ephes. 2 10. Phil. 2 13. but this righteousnesse of Faith is easier in regard of the manner of the worke because the Law requireth the ful obedience thereof to be performed by our selues which cannot be in this infirmity Ro. 8 3. But Faith referreth and sendeth vs to Christ for the perfourming of the Law and in regard of the manner of the worke it is farre easier to beleeue the Law to bee done by another who was able to fulfill it and was sent for that end then to do it our selues Also much easier it is to beleeue and giue assent to a true promise then to keep strictly without failing all Gods commandements If a King should say to a Subiect Conquer mee such a kingdome and I will giue thee my daughter with large dignities and liuings were it not harder then if he should say doe but trust my word and I will do all this for thee In these considerations one saith that saluation hath but a short cut it requireth no external labour but inward beleefe and Caluin saith that by the operation of the Spirit thou maiest easily beleeue with thy heart and confesse with thy mouth And Lyranus saith heere is shewed the facility of the righteousnesse of faith And Faius thinketh this saying of being neere in the heart and mouth to be a Prouerbiall speech commending the readines of that which is in the heart and mouth Tim. What vse heereof Silas It ministreth comfort to Christians to consider that the meanes of passage to heauen be not vnconquerable and vnable to bee attained Secondly it declares how vncomfortable Popish Doctrine is which excludes and shuts out all hope of being saued by tying saluation vnto an impossible condition of fulfilling the Lawe Thirdly it stirreth vs vp to the loue and praise of Gods goodnesse in appointing so easie a condition and giuing vs power to keepe it For Faith is the gift of God DIAL VIII Verse 10 11 12. For with the heart man beleeueth vnto righteousnesse and with the mouth man confesseth vnto saluation For the Scripture saith c. Tim. WHat doth this Text containe Silas First a repetition and confirmation also of that which was saide touching saluation the effect of righteousnesse by faith togither with an explication of the persons to whom righteousnesse and saluation belongeth The thing here repeated is that a Christian that beleeueth in Christ dead and raised to life and confesseth this his faith before men shall certainly and without doubt be saued Wherefore let vs obserue these things that faith and confession are coupled together as the tree and her fruite and as the Mother and the Daughter Also they be set soorth by their proper subiect or seats whereto they cleaue and wherein they sticke and rest Faith in the heart and confession in the mouth Lastly not the parts but the degrees of saluation be pointed at The first degree or beginning of it is righteousnesse to wit absolution from sinne by free pardon through the merit of Christ his death and being accounted iust before God by the worthinesse of his obedience to the Morall Law The second degree is perfection of saluation in heauen all the proceedings thereunto from Iustification till Glorification in Heauen heere called saluation Tim. Whence is the Confirmation of this proposition fetched Sil. From authority of Scripture as of Esay 28 16 v. 11. and Ioel 2 32. verse 13. Tim. What dooth Paul in the explication of the persons which shall be partaker of this saluation Silas First hee noteth them by an vniuersall particle Whosoeuer without difference of Nation or sex or age or condition Secondly he particularly nameth both Iew and Gentile which in respect 1. of saluation 2. and the neede thereof by sinne 3. with the meanes thereof by Faith are equal as he proueth by two Reasons one from the vnity of Gods effence who is the same Creator and Sauiour of all the elect Iew and Gentile Secondly from the immensiuenesse of Gods mercie which is so large as that it can suffice all sortes of people which trust in his Sonne and cal vpon him verse 12 13. Therefore by calling of the Gentiles nought was taken from the Iewes these were no whit endamaged by sauing them God is sufficient for both Tim. Come we now to the Interpretation and tell vs what is meant by Man As also what is meant by beleeuing Sil. By man is meant euery true Christian man or woman And by beleeuing is meant not onely to assent vnto the Doctrine of Christ but with confidence and sure affiance to embrace it Tim. What is meant by the Heart Silas The soule with all the faculties thereof but especially the will and affections which are therefore in phrase of Scripture tearmed the heart because the soule keepeth her chiefest residence in that fleshie part of man called the heart sitting and shewing her selfe there as it were in her chaire of estate Tim. What is it With the heart to beleeue to Righteousnesse Silas It is the same with that phrase Ro. 4 5. to haue Faith imputed for righteousnesse or with that Ro. 9 30 to attain to the righteousnes of faith or Gal. 3 14 24. To receyue righteousnesse or to bee made righteous by Faith Tim. What Lessons are wee to learne from the first part of the tenth verse Silas First that vnto righteousnesse before GOD that is to remission of sinnes and perfect Iustice by Christs death and resurrection there needes on mans part nothing but a true and liuely Faith Indeede good workes are witnesses to testifie the truth of this faith before men and vnto our selues but when the speech is of getting and receiuing righteousnesse euen pardon of our sinnes and eternall life by Christe workes are cleane to be shut out and excluded as hauing no power to enable vs to embrace Christ and this is the controuersie between vs and the Church of Rome that whereas they do part the instrumentall cause of our righteousnesse betweene Faith and workes wee attribute it vnto Faith onely according to the doctrine of the Scripture Rom. 3 27 28 29 30. Gal. 2 16. and of the Fathers agreeable thereunto The beleeuing man shall bee iustified in Faith onely Ambrose on 1 Cor. 1. Whosoeuer trusteth in Faith onely is blessed Hierom Chap. 3. vnto the Gal. By Faith onely shall Christ saue the offenders of the Lawe Chrysostome on the Ephesians To these might bee ioyned Basil Theophylact Hilarie Cyprian many more which teach the same truth as we now do Tim. What vse of this Doctrine Silas First it instructeth vs to know how necessarie Faith is for where this is there righteousnesse is and there is no righteousnesse where Faith is wanting Secondly it conuieteth the Papists of greeuous slaunders in that they charge Luther to be the first inuenter of this Doctrine touching righteousnes by Faith alone Whereas