prouoke Gods patience not presuming of safety because of it but by it taking occasion of speedy turning to God least there come an after-clappe yea a most woefull reckoning in the end Tim. How else was this vengeance set forth Sil. By the cause in this word to thy selfe which signifieth that themselues brought all the mischiefe vppon their owne heads Tim. What vse of this Sil. It cleareth God from all cruelty seeing the cause of mans ruine is in himselfe as it is written O Israel thy destruction is of thy selfe Hosea 13 9. Secondly it teacheth all men to haue great care and heede to their owne hearts because all their woe springeth of themselues Aboue all things keep thy heart Pro. 4. 23. Tim. How else was this vengeance declared and set forth in our Text Sil. By the circumstance of time when it shall bee rendred namely at the great and last day Tim. What should this teach Sil. That howsoeuer euen in this life God doe often inflict vengeance vpon impenitent hardned sinners yet there is much reserued to the day of iudgement Tim. How is this day expressed Sil. By these termes first wrath which importeth the heauinesse of the vengeance comming from Gods hot indignation and fury The second terme is reuelation whereby we are admonished that the things now hid and kept close here shall be there opened and made most manifest to our selues and all others see the 16. verse of this Chapter The third tearme is Iustice to teach that in that fearefull iudgement God will proceede by right without doing the least wrong to any for how should the Iudge of the world do vniustly Gods bountie and kindnesse taketh place in blessing and forbearing but if these be abused then his Iustice sheweth it selfe in punishing Tim. What is to be learned from hence Silas That in all the course of our life and in euery particular action thereof the minde ought to looke to this Iudgement that so we may be made watchfull and learne to walke with God as thorough his mercie in Christ we may be counted worthy to escape the vengeance to come DIAL IIII. Verse 6. For God will reward euery one according to his Workes Tim. WHat is the drift of this Scripture Silas To lay forth the equity of Gods Distributiue Iustice because hee doth not take vengeance but vpon precedent cause giuen from mens euill workes It is Iustice to giue to euery one that which is his But God doth so giuing to good men good things and euill things to euill men therefore he is iust Tim. What things were considered in this Scripture Sil. Foure things First the person of the Iudge God Secondly the certainty of a iudgement He will reward Thirdly the persons to bee iudged Euery one Lastly the measure of this Iudgement According to his workes Tim. What note ye from the person of the Iudge Silas His infinite Wisedome his Power and Iustice whereby hee infinitely knoweth and hateth perfectly and is able also to punish all sinne most extreamly For he is Omnipotent and the searcher of the hearts and Reines Tim. What Vse was made heereof Silas That hauing such a Iudge we ought alwaies to liue in feare especially seeing wee are in his presence euer vnder his eye who neither can be hindered nor deceiued by any nor yet will erre in iudgement Tim. How was the certainty of a Iudgement proued Sil. First by the testimony of Scripture Mat. 25 31 2 Cor. 5 10. Rom. 14 10. Acts 17 31. Secondly by this reason that God will giue good thinges to good men and euill thinges to euill men 2 Thes. 1 6 7. which hee doth not in this world and therefore there is a Iudgement after this life Tim. What vse was made heereof Sil. First it mooueth the sinner to repentance Acts 17 30. Secondly it moueth the righteous to watchfulnesse Watch therefore Math. 24 42. Thirdly it teacheth all men Charity not to Iudge others seeing one is Iudge of al. And fourthly patience in aduersity because God will one day ãâã all matters Tim. Who are the persons to be iudged Silas Euery one of what age sexe or estate soeuer All persons and euery one without any exemption or exception must appeare and be iudged Tim. What learned we from this Silas First it must teach humility to the mighty seeing they are to be iudged as well as the mean Secondly it doth comfort abiect Christians which are patient because they shall neuer be forgotten in that day Tim. What is the rule and measure of this iudgement Sil. Mens workes by which is meant not only deeds and words but also thoughts and counsels of the heart Eccl. 12 verse last Tim. What was learned from hence Sil. What a great care is to be had of our thoughtes seeing we must be countable for them Tim. But wil it not follow of this that we may merit by our Workes Silas No verily for the Apostle prooueth heere the quite contrary because none can bring the workes of the Law perfect therefore none can looke to be iustified before God by his workes Again it is not written God will Iudge For but according to our workes Moreouer they cannot merit because they are not our owne Fourthly because they are a debt due to God the creature oweth all to the Creator but he is Debter to none Lastly there is no proportion betweene them the reward the one being finite the other infinite both in time and measure but howsoeuer good workes cannot bee an euen rule of merit with God as they be with men yet they are a manifest rule of equity For it is good reason that it go well or ill with vs as we haue done either good or euill Tim. But euill workes merit eternall death Silas True because they are our owne and bee perfect so be not our good workes for they are wrought in vs by Gods Spirit and be vnperfect Tim. But it wil destroy al care of good workes if we denie the merit of them Silas Not so but the quite contrary for where there is in any an opinion of merite there can bee no good workes done because in such persons all thinges are done of selse-loue with respect to their owne welfare and not out of loue to Gods glory and such workes as are done out of selfe-loue to merit withall cannot bee good for though the substance of the worke be good yet the manner and end of it is naught and thus are no good workes done in all Popery Tim. What then be the conditions of a good worke Silas These three First that they come from faith Rom. 14 23. Secondly that they be commanded of God in his word Deut. 12. 32. Thirdly that they be referred to Gods glory 1 Cor. 10 31. Tim. For what causes are they to be done Silas That God may be glorified Math. 5 16. our saluation assured 2 Pet. 1 10. our neighbors edified our faith testified Iames 2 14. our Charity exercised Iames
2 17. the needie comforted Phile. 3. the mouth of the wicked stopped 1 Pet. 2 12. the weake strengthned the strong confirmed and more reioyced DIALOGVE V. Verse 7. That is those that by patience in well doing seeke eternall life to them he will render glorie honour and immortality Tim. THere is some difference in reading this text shew what it is whereupon it ariseth and which reading you do follow Sil. There be indeede differing readings of this text for some read it thus To such as by continuance in wel-doing seeke eternall life God shall render glory and honour and immortality Others thus to them which by patience in wel-doing seeke glory honour immortality Hee will render eternall life and indeede thus the wordes stand in the Originall if ye vnderstand the worde Render out of the sixt verse to supply the sense But others read thus To them which by patience seek eternal life God Will render the glorie of good workes honour immortality The cause of this difference is two-fold First because some do ioyne the word Render which is supplyed vnto glory c. Others vnto eternall life Secondly some do couple good workes with Patience or continuance others pull it thence put it after glory whereas they are seuered one from the other in verse 10. and so ought to be heere Howsoeuer for substance of matter it much mattereth not what reading wee choose because the drift and intent of them all is one to teach vs who they bee to whome the rewarde of euerlasting life shall bee rendered namely to such as by patience continue in goodnesse yet I do followe the first reading as carrying a plaine sense agreeable to the scope of Paul though with some transposition of the words and hauing diuers good interpreters as guides vnto me of this my choise The words do containe two markes of such as shall inherit eternall glorie and honour One is that they patiently perseuer in doing good the second is that they seeke eternall life this is the butte and end of their desires not worldly things as riches honour pleasure but that life which lasteth for euer and euer euen so long as God himselfe who is this life dooth last and endure of these two markes let vs deale with the latter though it be not first named in the Text. Tim. What do yee meane by eternall life and what is it to seeke it Silas By life is meant the happinesse of the Saints in heauen and it is called eternall because there shall bee no end of it also to seeke it is to feele a want of it and with great care to desire it and labour to obtaine it Seek it for Place in the assembly of the Saints for Time while it may bee found for Manner heartily and earnestly Tim. What Lesson may be gathered from hence Sil. That this is the marke of a godly man to desire and study aboue all things how to bee saued in the day of iudgement This indeede is the desire of the wicked euery one hath a desire to be saued but in diuers things their desires do differ from the desires of the godly First the desire of the godly is constant so is not the desire of the wicked who desire it by fits Secondly the godly desires saluation that God may be glorified in his mercies which comes of grace the wicked seek their owne welfare because they would be happy which comes of nature Thirdly the wicked so desire saluation as they do not minde the way thither which is wel-doing or a iust and godly life the godly in his desires is lead as well to the way and meanes as to the end and scope Tim. Then there is a necessity to do good workes or to line well seeing this is the way which conducteth to happinesse Sil. True there is so because God commaundeth them and appointed them as the course wherein his children must runne towards heauen but these good workes cannot bee done without many difficulties and perils and therefore wee haue neede of patience and perseuerance which is the second marke of him that shall be heire of heauen Tim. What call ye patience Sil. It is the grace of God whereby we are strengthened to endure troubles for wel-doing vnto the end Tim. Is it requisite that they that seeke eternal life continue to the end in wel-doing Silas It is so and for many iust reasons as first that God is constant in his loue towardes vs therefore our loue and seruice to him ought to bee constant Second is Christs example who kept on his course in wel-dooing through many afflictions Heb. 12 2. Thirdly eternal life is promised only to such as continue to the end Math. 10 22. Fourthly eternall death is threatned vnto such as faint and giue ouer before they haue run to the end Fiftly the wicked are constant in il-doing Sixtly many godly persons haue abid with patience in wel-doing whose steps we must tread in Heb. 6 12. to these may be added Gods commandement Tim. Which are the especiall things that discourage men in wel-doing Silas First losse of goods Secondly danger of life Thirdly reuilings and slanders raised by Satan wicked men Lastly the great labour and paines that belongeth to wel-doing Tim. How shall Christians arme themselues against these binderances Silas By considering these few and such like things First that it is better to loose the worlde then to loose our soules Math. 16. 26. Secondly that such as will loose their liues for Christs sake shall saue it Thirdly that it is a blessed thing to be reuiled for righteousnesse sake Lastly that the paines about godlinesse will bee recompenced by the fruit which followes and there is more labour a great deale in committing sinne then in doing good works Tim. What is the fruit and reward of godlines or of a godly life Sil. Glory honour immortality Tim. What do we learne from these words Sil. That the godly how infamous soeuer they bee in the world yet they are glorious with God and honourable in his sight for they shall be placed on his right hand and set vpon thrones Secondly that their glory is immortall and neuer withering Thirdly that their estate is full of manifolde glory which the Apostle would teach by the heaping of sundry words here as if there were not words enough to expresse their happinesse seeing therefore the end of well doing will be such we ought with patience to abide and continue in well doing Tim. But how shall glory be rendered vnto Infants according to their works which they haue not being vnable to do theÌ or howe can they which repent at the last houre haue their reward according to patience and continuance in well doing seeing they do not perseuer Sil. For Infants which be glorified they are saued by the free election of GOD by grace of the couenant and also by Christ into whome they are ingrafted by faith which would be fruitfull in good works
because there is mercy with God to giue a free and ful pardon to them who seek for it Lastly that Gods children may commit sinnes of all sorts and kindes except onely one sin from which they are preserued DIAL IIII. Verses 9 10. Came ãâã blessednes then vppon the Circumcision onely or vppon the vncircumcision also for wee say that fayth was imputed to Abraham for righteousnes howe was it then imputed when he was in the Circumcision or when hee was in the vncircumcision also not in the Circumcision but in the vncircumcision The parts of this Text be two 1. a question 2. an answere Tim. VVHat is the drift of this text at what mark doth it ayme Silas To apply to Abraham the text in the Psalme and to proue by circumstance of time that not by works but by faith AbrahaÌ was iustified before God for there Dauid mentions not works yet seeing hee was circumcised it might bee thought that thereby came forgiuenesse Tim. How doth he proue it by circumstance of tyme that circumcision did not iustifie Abraham and so not Dauid or any other man Sil. Thus Abraham was reckned righteous at the time when hee was not circumcised therefore his righteousnesse came not by the workes of the law for that which was not could not bring righteousnesse to Abraham but circumcision was not when Abraham was iustified God did not iustifie him by it Tim. How doeth it appeare that Abraham was pronounced Iust before he had Circumcision Sil. By the history of Genesis comparing the 15. chapter with the 17. from whence I doe gather that Abraham was circumcised 14. yeares after he was pronouaced ãâã by faith hereof the Apostle doeth collect two things first that circumcision was no cause of Abrahams iustification because this was first and circumcisioÌ came long after a cause must go before his effect Secondly that no works iustified Abraham because all the controuersie about iustification grew first about circumcision which the Iewes ioyned with Christ also because the Iewes counted circumcision a noble worke and a worthy worship of GOD from whence we may inferre that if Abraham were not iustified by circumcision much lesse by any other worke therefore the imputed iustice of faith belongs to Abrahams Children which are not circumcised so that they beleeue as Abraham did Tim. What were we taught from hence Sil. That all euen the least things in Scripture the very circumstances of time are of great vse Secondly that the Scriptures must bee read with very great study and diligence Thirdly that Sacraments by the worke done and action of the Minister conferre or worke nothing toward the forgiuenesse of sinne for Abraham had his sinnes forgiuen him and was accepted for righteous being yet vncircumcised but he had the Sacrament of circumcision as a signe and seale of the pard on of his sinnes and of righteousnes which before he had obtained through his faith for this order is well to be marked First God set forth to Abraham his promises Secondly then followed faith Thirdly after that in order of causes but not of time iustification Fourthly vnto this was added circumcision to confirm his faith and to restifie his obedience to God it is Popish errour to tie grace vnto Sacraments DIAL V. Verse 11. After hee receiued the signe of Circumcision as the seale of the righteousnesse of the faith which hee had when hee was vncircumcised Tim. VVHat is the drift of this text Sil. To answere a secret obiection which was this If Abraham were iustified before his circumcision wherefore then did he take circumcision vnto which the Apostle answereth that he receiued circumcision to confirme his faith in that righteousnes which before was giuen him when hee began to beleeue or rather heere is an answere to a double obiection First is that righteousnesse belongeth to the vncircumcised onely sithence Abraham had iustification in the time of vncircumcision bestowed on him Not so saith Paul for he was circumcised but to what purpose might one say hauing already faith and righteousnes That is true saith our Apostle but his faith needed confirmation therefore he took from the hand of God circumcision which is not onely a signifying or distinguishing signe but a streÌgthening seale more to assure him of Gods promises in Christ. For interpretation of the words note that signe of circumcision is put for circumcision which is a signe as Math. 24. signe of the son of man for the sonne of man whose appearing shall be a signe of a present iudgement not a coÌmon but a sacred signe thence by the latines tearmed sacrameÌta to receiue signifies to take it in his flesh by the apointment and ordinance of God now if AbrahaÌ receiued it this argueth that God gaue it for receiuing giuing are relatiues so circuÌcision was a signe both on Gods part giuing and on Abrahams parte receiuing it it signed and assured the grace and promise of the one the faithfull imbracing of the other The signe that is for a signe or to this end to bee a signe and seale that is as a diuine pledge or seale to ratifie vnto Abraham the righteousnes of faith which he receiued being yet vncircumcised Seale a speech borrowed from Kings and Princes which adde their seale broad or priuate signet to ratifie and confirme the leagues edicts graunts charters for better assurance of such as be confederates or subiects to warrant couenants and guifts So did God that heauenly King against the shaking and weakenesse of Abrahams faith touching the promised seede and blessednes by him which is here called righteousnes and before was termed forgiuenesse of sinnes and not imputing sinnes which is blessednesse inchoate or begun leading to perfect happines in heauen The summe of the text is that though Gods promise of blessednesse to beleeuing Abraham by Christ his seede were certaine and vndoubted for God is trueth it selfe yet for more authority and the better to fence and stablish Abrahams faith against doubtings and feares there was added a seale of circumcision Obserue that albeit it be one vse of a seale to shut vp and hide for a time things which be secret and must not yet bee manifested as Math. 27 66. Reuel 5 1. and 10 14. Yet in this text Paul hath respect to the other vse of a seale which is for ratification as it is vsed 1 Cor. 9 2. 2 Tim. 2 9. Reue. 7 2 4. 2 Cor. 1 22. Sithenco God had in his word expressed and mentioned his couenant with Abraham therefore he could not take circumcision to hide or couer the righteousnesse of faith but rather to helpe and comfort his faith in temptation and trials wherewith God meant to prooue his faith as hee did to the vttermost namely at the offering of Isaac Tim. What thing was chiefly taught out of this text Sil. The true nature and the principall vse of all Sacraments old and new which generally serue to be signes giuen
shall neuer liue a blessed life DIAL XIII Verse 14. For as many as are led by the Spirit of God they are the sonnes of God Tim. VVHat is the scope and drifte of this present Text Silas To confirme and proue the latter part of the former verse namely that they shal liue eternally in glory if they do mortifre the deeds of the body This is prooued by a reason drawne from the efficiene cause to wit from the right of sonnes after this sort Sons are heires of their fathers goodes euen of eternall life in heauen verse 17. but the beloeuing Romanes and all other the faithfull which liue holy are the sonnes of God verse 14 16. therefore al such as leade a holy life shall liue for euer with God Tim. But how doth the Apostle proue that belesuers which endeuour to mortifie their sinnes and liue holily are Gods sons Silas By three arguments First because they are led by the Spirit Secondly because they call vpon God as vpon a Father verse 15. Thirdly because the Spirite of God and their owne sanctified conscience do so witnes vnto them and in the mouth of two or three witnesses euery word is confirmed Tim. Now shew vs what is the sum of this 14. verse Silas It is this Such as mortifie the deeds of the bodie they are the sonnes of God because they are led by the Spirit of God and therefore shall liue for euer Tim. Let vs now come to interpret the wordes and tell vs heere what is meant by the spirit Silas The operation and worke of the Spirit is heere called the Spirit by a Metonymie of the cause for the effect Tim. What is it to be Led by the Spirit Silas It is a word borrowed from the blind that cannot see their way but must haue one to leade them or from the lame that cannot goe but must haue one to helpe them or from Infants and young children which can very hardly go without another to leade them Tim. What are we to gather from hence Silas It doth warne all Gods children of their naturall weaknesse and extreame misery First in that wee are blinde hauing no light in our sclues as it is written The Naturall man perceiueth not the things of God 1 Cor. 2 14. Secondly it appeares in this that being regenerate yet we haue no more knowledge then that wee receyue from Gods spirit teaching vs This made the Prophet to cry O Lord open mine eyes or O Lorde giue me vnderstanding Psal. 119 18. Thirdly in this that regenerate men still are like Babes which haue continuall neede of the gouernment of the Spirit to leade them the way vnto Gods Kingdome Tim. To what purpose serueth the knowledge of this our misery and weakenesse Sil. First to the humbling and to the taking down of our proud hearts from ascribing any thing to our owne wit or strength in the matter of pleasing God Secondly to prouoke the godly vnto earnest prayer that they may haue the conduct and leading of the Spirit which is so needfull for them as without the which they can neuer be able to see one step in their way or to set one foot forward no more then blinde men or little Children Tim. But tell vs now distinctly by what wayes and meanes doth the Spirite leade the godly Silas Not by a generall motion such as all Creatures in heauen and earth are moued by nor yet by any violent impulsion against our wils as if wee were stockes and logges but by an especiall grace effectually stirring and perswading them to such things as they beeing already renued willingly desire to doe Tim. What things doth this especiall grace worke in them when it stirres them vp to things desired of them and pleasing to God Silas Three things First is information or instruction outwardly giuen by the worde concerning things agreeable to Gods will Secondly an illumination from the Spirite to see and know such instructions to be from God himselfe Thirdly inclination and bowing of the will voluntarily to will and readily to obey such diuine instructions For as the Spirite doth not enlighten vs but by the word expounded and opened so it is in vaine to know what we should doe by the light of the Spirite and word vnlesse will and strength be giuen vs to do it And it were not enough to haue will and strength giuen vs to do it if we want knowledg of that which we are to do Therefore vnto leading these three things be necessary first to be instructed by the word secondly to bee enlightned by the Spirit in our mindes and thirdly to be mightily strengthened in our wils and affections that we will well effect what we doe soundly affect Tim. What profit are we to make of those things vnto our selues Silas First it sheweth how wretched wee are so long as wee liue in ignorance and are obstinate in sinne beecause such are not led by the Spirite but are tossed vp and downe by the impulsion of their damnable lusts Secondly it shewes the conduct leading of the Spirit to be not inforced but free and full of pleasure and delight Thirdly it confutes the Papists which teach the gouernment of the Spirite to be contrary to the liberty and freedome of our will because though it be directed and led by the Spirite yet it doth still retaine it owne nature both willingly willing that which is good and in it selfe being flexible and apt to wil that which is contrary vnto good were it not for the conduction of the Spirite carrying vs the right way Tim. Now tell vs who bee the sonnes of God that are heere spoken of Silas Not sonnes by nature as Christ is nor by Creation as Angels be but sonnes by grace and Adoption These may be considered two wayes eyther according to predestination or Gods eternall purpose in which respect the elect before their new birth are tearmed the Children of God Iohn 12 52. or else according to their present estate being effectually called vnto Christ and are actually adopted and thus our text speaketh of the sonnes of God Tim. What are we now to learne by this that Gods sonnes are said to be led by the spirite of God Silas First of all that this is an vndoubted and vnfallible marke of the sonne of God to be led by the Spirite of God in such manner as is before declared euen as the sonnes of Sathan are knowne by this that they are ledde by the flesh following and obeying their owne corrupt hearts and dooing the will of the Diuell their father Iohn 8 44. so Gods sonnes are discerned heereby that they striue to bee obedient to the Spirite and worde of God their heauenly Father beeing much greeued and humbled when they slippe and leaue the direction of the Holy-Ghost beeing very heedfull and wary for afterward Tim. Shew vs how the leading of the flesh may bee knowne from the leading of the Spirite Silas First
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 ãâã 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 whoÌ and what they like aboue others And another diuine whereby God chuseth what
it that offendeth humane reason in this Doctrine of free predestination Silas Two things especially The first thing is that God should hate some and loue others onely for his wil sake without respect to worthines or vnworthines by which meanes the bad may be loued and the good may be hated Secondly reason caÌnot perceiue how of them which are in like case some should be chosen and others refused or how they which are equall should vnequally be dealt withal without iniustice as if a Iudge of two malefactors should acquit one and punish the other or a King of two valiant Captaines should prefer the one and disgrace the other Reason seeth not this to be iust therefore thinketh it to be vniust in God to saue some men and punish others whereas all were sinners lost alike Tim. Whence comes it that reason doeth thus cauill against Gods decree Sil. First because this mysterie though it bee not contrary to sound reason yet is aboue the reach of reason the naturall man perceiueth it not euen as a sore eie cannot looke against the brightnesse of the sun Secondly reason dreameth God to be subiect to humane lawes and to be able to do no more to his creature then a Maister to his Seruant or a King to his subiect who are held to be vnrighteous if in distributing paines and rewards they do not obserue a proportion Tim. What are we to learne from this Obiection Silas First that reason till it be reformed is neyther subiect to God nor can be Rom. 8. therefore they must needs erre which in diuine matters do consult with humane reason as he must needs loose his way which followes a blinde guide Secondly wee learne that it is no newe thing to barke and cauill against the Doctrine of Gods predestination charging it with iniustice and him with respect of persons if it be so now it was so in the Apostles times Thirdly we learn that the foreknowledge of God touching men what they would be or not bee was no cause of Gods decree in his election or reprobation because then there had beene no place for this obiection to charge God with iniustice for if he had chosen such persons onely whom he foresaw would be iust and righteous and refused such as he foresaw would be wicked and vnbeleeuers all men would haue acknowledged this to haue beene as iust proceeding but when it is saide that for his wils sake such as were equall are distinguished some purposed to life others reprobated to death this vnto reason sauours vnrighteous Tim. How is this Obiection answered Silas First by a negation or deniall God forbid Secondly by a confirmation of that denial by a testimony of Scripture For he saith to Moses c. Tim. What is the deniall Silas God forbid as who should say let it neuer enter into the heart of any man to thinke than God should be vniust Tim. What is our instruction from this deniall Silas That it is our dutie to acknowledge God to bee righteous in all his decrees workes and wordes which hee doth in men by men or vppon men or any other creature whatsoeuer though the causes reasons ends of his doings may be hid from vs yet we are bounde to adore them as holy and righteous The reasons ãâã be First because it is written that God hates iniquity Psal. 5 4. that he is righteous in all his waies Secondly he is the iudge of the world and therefore cannot be vniust Rom. 3. 5 Gen. 25 18. Thirdly the wil of God is the ãâã dause of all right ãâã whatsoeuer he wil it must be because hee wiss it whereas in men things must first be iust and then they are to will them Lastly if a Creditor hauing two debters may forgiue the one and cause the others to pay ãâã King ãâã ohe ãâã and spare another and yet ãâã how much more God who had not beene ãâã if all had beene appointed to death as Augustine saith ãâã being debters to God by mans fall if he take not his debt of one he hath whereof to ãâã and if he ãâã take it of another he hath not whereof to complaine Mercy is shewed without iniustice mercy is free floweth from loue vndue whereas iustice is to giue euery one his due Tim. What vse of this ãâã Silas It serues to stoppe the mouths of such as belche out ãâã ãâã against the ãâã ãâã and iustice of almighty God Secondly it admonisheth vs to think of God with ãâã and humiliation in whatsoeuer he doth yea when wee cannot reach the reason of his purpose and actions For it is against reason to measure Gods counsels and actions by the rule of our baiardly reason Tim. How doth Paul confirme his deniall Silas By a testimony of Scripture the summe whereof is thus much that God hath an absolute power ouer all men to chuse whome he will and whome he wil not chuse to harden Tim. What are wee to learne out of the preface before the testimony Silas This in that Paul appealeth to the Scriptures we learne that they be an all-sufficient iudge to determine all controuersies in religion as they bee a perfect canon both of faith and manners Tim. But the Scriptures ure dumbe and a Iudge ought to speake Silas The Scripture sayeth to Moses and therefore speaketh and therefore fit to be a iudge for if a mans testament be of force as if himselfe were aliue to speake to decide all controuersies which arise among his children ought wee not much more to yeelde so much force to the Testament of God speaking therein to his children Tim. What profit is to be made of this point Silas It resutes the Papists who set vp the Church or a generall counsell or the Bishop of Rome teaching iudicially ex Cathedra to bee a competent iudge refusing the Scripture and the Spirite of God speaking therein for vnsufficient Secondly in all things questionable and doubtfull we must rest and satisfie our selues with the sentence and testimony of the Scripture without all contradiction and caueling Tim. Howe doeth the Apostle fit this testimony to his purpose Silas Some fetch the first occasion of Gods speaking these words to Moyses from the act of God in pardoning certaine of them which committed Idolatry with other as if God should haue saide to him Moses ãâã belongeth not to thee to know why some were punished and not others For I will haue mercy on whome I will haue mercy c. but indeede many things goe betweene this act of God and the wordes of the text also thus Pauls answere would not agree to this obiection But the true occasion is this vppon Moses request to see Gods glory it was promised him that hee should see his backe-parts whereof these words giue a reason why God wil shew this fauor to him and to none other For I will haue mercy on whome I will haue mercy c. Now this the Apostle thus fittes to
that because they were not to beleeue therefore the Prophet so foretolde it but the true causes wer two 1. secret viz that God did not giue with his Gospell his inwarde effectuall illumination of his Spirit to reueal Christ in them The second was open and outward namely the person of Christ being poore and meane and his passion reproachfull which bred in the Iewes a contempt of him and of his teaching Esay 53 3 4. Tim. What vse of this point Sil. It teacheth God to be no accepter of persons in that he denieth faith euen to his own people the Iewes Secondly that no dignity of place or people can priuiledge any against infidelity and sinne For Adam in Paradice and the Iewes in Palestina the Holy Lande yet disobeyed God Thirdly what the Scriptures foretell must certainly come to passe the prophesies of the old so of the new Testament must certainely bee fulfilled Lastly seeing Faith is not common vnto all hearers let such then as haue faith see that there is great cause to be thankefull to God for such an vnspeakeable guift Tim. What are we to learne out of the next verse Silas That our hearing is the accustomed occasion of faith by Gods ordination through the working of the Spirite Secondly that nothing but the word of God must be the substance of our words and sermons because they alone containe a persect instruction both of faith and manners and nothing but it can satisfie the conscience in the cause of religion and saluation for the conscience hath no rest till it heare God speake in his word Howbeit if by word we vnderstand the commandement of God enioyning teachers to preach and Christians to heare it will well agree with sending spoken of in Scriptures Mat. 4 4. DIAL XIII Verses 18 19. But I say haue they not heard Yes verily their sound went out into all the earth and their words into the ends of the world But I demand did not Israell know God First Moses saith I will prouoke you to enuy by a nation that is not my nation and by a foolish nation I will anger you Tim. WHat is the drift of this text vnto the end of this Chapter Silas It containeth a sharpe reproofe of the affected ignorance of the Iewes or of their ignorance ioyned with obstinacy After that Paul had prooued the Gentiles to belong to the election of God by the effects because they had beene by the preaching of the Apostles effectually called to Christ and had accused the Iewes of infidelity in that they refused to beleeue the Apostles beeing sent of God with such a welcome message Hee doth now make it plaine by testimonies out of the Psalmes and Prophets that they could not pleade ignorance and had no excuse thereof left vnto them Tim. What be the parts of this Text Silas Two First a double obiection the one in verse 18 the other in verse 19. Secondly a double answere one to each obiection Tim. What is the first obiection and how is it answered Sil. Haue they that is the Iews or as some think both Iew and Gentiles heard It is an obiection made by some Iew in behalfe of the Iewes to excuse them that they could not beleeue because they heard not faith commeth by hearing Seeing then they had no faith it was a signe they had not heard Vnto which the Apostle answereth that the Gospell was then published to the whole world therefore the Iewes must needes haue heard for how could the Israelites bee without hearing seeing the Gentiles euen all the worlde besides had heard as it is heere prooued by the Apostle out uf the 19 Psalme verse 4. Tim. But Dauid speakes of the creatures and the naturalk knowledge got by beholding the heauens as in verse 1. Silas It is true he speakes of the voyce or preaching of the creature historically yet by the way he prophesies of the voyce and preacing of the Apostles for of one and the same sence ãâã may be sundry applications or it is but an allusion to that place thus and in this manner as once God taught the whole world to knowe him by the line and voyce of the heauens which was a loude sound to proclaime his eternal God-head and power so now hee hath vniversally made himselfe knowne by the Apostles doctrine Or he argueth eyther a pari of the like thus As God would haue himselse publikely see foorth by the dumbe preaching of the heauens so by the liuely sounding voyce of the Gospell or a minori of the lesse thus If the naturall knowledge of God beeing lesse precious and profitable be published abroad then much more that knowledge which is by the Gospell ought to be so being farre more cleere and health-full this may be receiued as fittest yet all good Tim. But how should this bee seeing as yet there be sundry people to which the Gospell was neuer preached as Iaponica Basilica and other barbarous people not a fewe as appeares by their captiues which were of them and bewray an vtter ignorance of Christ Silas These countries in the Apostles time might either bee vndiscouered or not inhabited but it is certaine that euen afore the Apostles death Christ was preached to all nations knowne and countries which were dwelt in either by the person of Preachers or by same of their doctrine as the same of deliuerance of Israel and destruction of the Egyptians came to Iericho for Rahab heard of it This point may bee prooued first by Christs commaundement which was not in vaine Math. 28 19. Goe teach all Nations c. also Marke 16. 15. Acts 1 18. Secondly Paul witnesseth that in his time this commandement was fulfilled as Col. 1 6 23. Thirdly if one Apostle could spread it from Ierusalem to Spaine Rom. 15 19. howe likely is it that all the rest might preach the Gospell to the known parts of the world Fourthly many yea most of the Fathers are of this opinion Hilary vpon Math. 24 14. affirmeth that the Gospell was preached in the vniuersall world before the ouerthrow ãâã ãâã Chrysostom sayeth that in space of thirty yeares the Gospell was preached to all Eusebius Ierome Theophylact Ambrose teach the same trueth of his time Ierome sayeth that no nation was ignorant of Christ. Tim. What profit is to be made of this poynt Silas It confutes the Iesuites Pererius Bellarmine and Rhemists in Mat. 24. who yet say the Gospel is not generally preached but shall bee before the end of the world this is to crosse authority of Scripture and opinion of the learned as Augustine read shall be preached for had been preached Secondly it reproues the popish Historians of falsehoode in writing that the Brittaines receiued not the faith till Austine the Monkes time whereas they were euen in the Apostles times conuerted to the faith by Symon Zelotes as Nicephorus writeth and in King Lucius time which was two hundered yeares afore Austine
workes Tim. But why might not the Iewes bee elected and reserued to God both by grace and merite of workes Silas That is not possible for if election were both of grace and workes then workes were no workes because what doth proceede of grace that commeth freely not of debt but what commeth by merite of workes that commeth by debt but debt and no debt that which is free and by deseruing bee most contrary thinges Therefore to say that men are elected and called partly of grace partly of the merit of foreseene workes that were to put togither things that cannot agree to make debt no debt merit no merit workes no workes Grace no grace and so to affirm and deny one and the same thing which is a most absurde matter and vtterly not possible to make contradictories to be both true For as a sonne that is willed to go on an errand to Rochester on foot his father promising him a crowne or an angell at his comming backe if his Father aske him how he will haue his money suppose that hee aunswere that he will haue it partly by fauour and partly by desert the reply to him is ready Thou canst not so haue it for if it be of fauour then it commeth freely therefore not by desert of the worke and if it be by desert of the worke then not by fauour for it is due that commeth by merit desert and there is no being beholding to fauour for that Tim. What is the Doctrine to be learned from hence Silas That mens workes haue no place nor stroke at all in the election and calling of sinners neither in their iustification nor saluation The reason is because works presuppose merit and merit presupposeth debt debt is flat against grace but men are called elected of grace also iustified and glorified as appeareth verse 5. Rom. 3 24. therefore election calling and the rest depend not vppon workes which destroy grace and grace destroyeth them when the cause of eternall life is disputed and debated Tim. But good workes come of grace how then are they such enemies Silas This is true grace is the mother and roote of euery good worke wee haue no power at all to thinke or will well naturally 2. Cor. 3 5. Iohn 15 5. but grace and workes cannot be ioynt causes of election and saluation In this case they fight together as put and admit the one and the other is taken away and shut out affirme the one and deny the other This Antithesis or opposition is to bee marked against all iusticiaries whose mouth is stopped and sealed vp with this one short sentence Tim. What vse is to be made of this doctrine Silas First it confuteth such as will haue grace and workes to ioyne together in the iustification and saluation of sinners which they say is partly of Gods grace partly of mens merites Wee say with the Apostle they bee altogether of grace and therefore not at all by merits Tim. But howe can such auoyde this conclusion of Paul If it be of workes then not of grace Silas The enemies of Gods grace haue sundry shifts to auoide the force of this consequence for some-times they say that the Apostle speaks only of ceremoniall works of the law as of Circumcision Sacrifices c. But this cannot be so because Pauls words be generall shutting out all workes whatsoeuer whether naturall morall or legall ceremonies Of them all he saith that if election to life eternall come of them then it commeth not of grace Also Abraham and Dauid had morall workes as well as ceremoniall yet in Chap. 4. verse 4 5 6. Paul denieth that Abraham or Dauid were iustified and saued by any workes which they had done but by faith Secondly they say that the Apostle speakes of the works of nature which say the Rhemists doe exclude grace fauour and mercy challenging of debt not of guift but not of Christian mens workes which come from the Spirite and grace of God these workes comming from grace may euidently consist with the same and be ioyned with Gods grace as causes of saluation This shift cannot bee currant not onely for that his words be generall but because Paul speakes of the election by grace by which all are saued Therefore the merite of all workes are excluded by whomsoeuer they bee done whether by circumcised Iewe or baptized beleeuing Christian or vnbeleeuing Gentile Secondly in Ephe. 1 4. good workes are saide not to be the cause of election but the end and fruite and effect thereof Lastly Ephe. 2 8 9. Paul saith expresly we are saued not of works but by grace through faith where note that grace and faith may well stand together but they doe shut out all sort of workes from being any moouing or meritorious cause of our iustification and saluation Thirdly they say that good workes are shut out from election to the first grace but not from election to the second grace that is they say that the elect are chosen of grace onely and are also freely called and illuminated of the Holye-Ghost without all workes but the seconde grace that is iustification also sanctification and glorification these do admit merite of works to ioyne with grace Vnto this shifte of theirs I answere that that Scripture which saith that election is of grace and we are called according to grace 2. Tim. 1 9. doth also say that wee are iustified by grace not by workes Rom. 3 24. that eternall life is the gift of God Rom. 6 23. also iustification and glorification bee fetched from Gods eternall loue and foreknowledge as the first and onely efficient cause as well as election and calling Rom. 8 30. Moreouer election is not onely to the first grace but to all the meanes and to heauenly glory which is the end Rom. 9 11 23. Lastly the Pharisie who ascribed righteousnes and saluation partly to grace and partly to his good workes went away vniustified Whatsoeuer therefore the Papists can alleadge to shake and weaken the credite of this texte yet it is so strong to ouerthrow the doctrine of popish merites and iustification by workes as one of themselues Andreas Proles was wont to say in his publike readings My brethren sithence holy Scripture attributeth whatsoeuer we are or haue al vnto grace whence commeth that horrible darkenesse and superstition to ascribe so much to merite of workes Truely the estate of Christianity needes very great and speedy reformation Tim. What other vse of the former doctrine Sil. Here is an admonition to all Christians that albeit they are bound to doe good workes of all sorts and to abound in them yet it is their duty to renounce the merite of them and all trust in them and to sticke whollye and onely in the grace of God through Iesus Christ for all things belonging to their saluation least if wee put neuer so little trust in any thing done by vs we be found the
as a glorious Lady after her doth draw a traine of Christian graces which alwaies be where faith goeth before as Ruth would be whersoeuer Naomy was and righteousnesse of workes containeth all vertues in it Also the ministry of the word prayer and Sacraments though externall things yet they haue relation to these spirituall things whereof they be the helping causes or instruments to beget or increase and so belong to the kingdome The reasons why the kingdome standeth in such spirituall things is God beeing a Spirite Iohn 4 24. the things of his kingdome must bee spirituall and sutable to himselfe whoe is the King Secondly his kingdome is not of this world Iohn 18 36. therefore not in worldly but in inward heauenly things his kingdome consists Tim. What is the vse of this doctrine Silas It serues to prouoke all men with all endeuour to seeke after righteousnesse to haue their sinnes forgiuen them to be partakers of Christs iustice and to worke righteousnesse leading a iust life to get the blessing of an appeased and pacified conscience and a ioyfull heart vnder hope of glory without which we haue no fellowship with the kingdome no part in saluation and let all such as haue receiued grace to beleeue and by their faith doe receiue the iustice of Christ to bee their owne and are regenerate to liue iustly hauing peace with God and men reioycing vnder the hope of glory though but in a weake measure and with much imperfection Let them I say much comfort themselues and continually praise the God of heauen which hath imparted to them such thinges that are so necessary to true religion and eternall saluation Thirdly heere is a reproofe to such as be earnest in externall slight things and neglect the chiefe matters yea of such as rest in generall knowledge profession outward reformation of life some delight in the worde and in the brethren in a certaine zeale against superstition and prophanenes in the coÌmnuication of the mysteries c. which be good things yet such as others haue had and very many haue who neuer set foote within the threshold of the kingdome whereof a man or woman shall neuer become a true member so long as they lacke regeneration and the fruites thereof righteousnesse peace and ioy Tim. What other incouragement to labour for these things Silas That not by these things as if wee could merite by them for they are effects of grace not causes of the kingdome but in these things we serue Christ and please God to serue Christ is by faith and obedience to cleaue to him After this manner Christ will be serued and God will be pleased and both wee and our doings will bee accepted of him if we fetch righteousnes from Christ alone drawing from him and his promises matter of sound tranquility and in ward cheerefulnesse indeuouring to liue vprightly and godlily Now what should wee study rather to procure then that we may serue Christ our Redeemer and please God our Creator and preseruer for it is the end of our creation redemption and conseruation to serue and glorifie Christ and to please God Therefore how earnestly should these things bee striuen for and searched after which doe inable vs to honour and please both God the Father and Christ the Sonne See how much they are deceiued which in popery doe place the seruice of God and pleasing of Christ for the most part in outward rites and ceremonies deuised by themselues whereas the Sacrifices of the law and the ordinances of the Gospell beeing seuered from these inward things are abhorred of God Esay 1 13 14 15. Mat. 7 22 23. Gods owne holye institutions are no whit auaileable to serue please Christ nay they be an abhomination if they bee not ioyned with faith c. Tim. But why doth hee say they are approued of men which haue these things seeing the world hates Gods children and thinke the worse of them because they loue and obey Christ as Caine hated Abell and the Iewes and Pharisies in the Gospell for that reason condemned Christ and his Disciples Sil. Yet euen wicked men are compelled to approue sometime to honour them which are crowned with these gifts of the Spirit as the Philistims and Hittites Abraham and Dauid and the Egyptians Ioseph and Herod Iohn the Baptist and Pilate and the Centurion Christ Foclix reuerenced Paul Howbeit in our Texte are meant men of sincere iudgement These will alwayes accept commend and giue good testimony to the faithfull as Enoch had a good report so had all the faithful Heb. 11. Learne hence that wee may not vtterly contemne the iudgement and witnesse of men Rom. 12 17. Howbeit in order we must begin at the approbation of GOD to seeke that most and first Math. 6 33. and asterward the allowance of men He is not the seruant of God which either pleaseth men rather then God or God without all care of men God first and for himselfe Men after and for God Tim. What are we to learne from verse 19 Silas First that we must pursue peace with our Brethren that is seeke it with vehement desire not coldly nor carelesly seeing peace pertaineth to Religion and saluation it must needes be eagerly followed after after the example of Abraham exercising and hunting after peace with Lot and of Dauid who sought to liue peaceably with all men Psal. 120. whose counsel is we should follow peace Psal. 34 14. Haue peace with all See Rom. 12 18. Secondly as we loue peace we must get and look after such things as belong vnto peace euen all graces which be Parents to breed or Nurses to foster peace as milde speech courteous behauiour forbearing reuenge pardoning errors passing by offences interpreting of doubtfull thinges to the best part soft aunsweres direct silence or whatsoeuer else may cause or confirme peace Thirdly we must beware of the quite contrary of all things which may be hinderances to peace as hatred enuy desire of reuenge fiercenesse busie medling debate strife whispering backbyting and tale-bearing c. as a sword point or as a Scorpion so are these to be auoyded of them that loue peace Fourthly Christians are to embrace such peace as tends to edification We are Gods house and Temple 1 Cor. 6 19. 1 Cor. 3 9. 2 Cor. 6 16. As in a naturall building many workemen ioyne their labout together to perfect one building so Christians must with ioynt care diligence and study do such things as make men better more godly and religious more strong in Faith and this is to edifie which principally pertaineth to the Ministery Eph. 4 11 12. yet reacheth euen to professors who as liuing stones must strengthen and helpe one another to Godward There is a peace in euill when persons agree in superstition heresie in vnrighteousnesse theft and cruelty as Simeon and Leui brethren in euill Herod Pilate against Christ the false Apostles against Paul agreed This is a wicked peace
deniall of him till a Cocke awakened him Howe easily then may others let slip out of memory necessary principles and instructions sithens a godly Prophet and an Apostle did it And therefore if there were no other benefit to be reaped by the publike Ministery neither for teaching our ignorance or conuicting our errors or informing vs in duties or reproouing our vices or comforting our faint-heartednes yet heerein were cause enough why to loue and vse assemblies where the worde is preached to haue our remembrances stirred vp As Dauid blessed Abigail for remembring him and Peter wept when hee remembred his fall by the crowing of a bird so it is euery ones duty to embrace and blesse God and his Ministers for this office done to them DIAL IIII. Verses 16 17 18 19 20 21. That I should be the Minister of Iesus Christ to the Gentiles ministring the Gospell of God that the offering vp of the Gentiles might be acceptable beeing sanctified by the Holy-Ghost I haue therefore whereof I may glory through Iesus Christ in those things which appertaine to God c. Tim HOw doth the Apostle proceede in these verses and what connexion haue they with the former Silas Hauing maintained his bolde writing to the Romanes by an argument drawne from his Apostolicall function which being graciously bestowed on him as ver 15. imposed vpon him a necessity to write freely and boldly to them as beeing commanded of God so to doe towardes them beeing a part of his charge Now in these present verses hee describeth and magnifieth his Ministry sundry wayes to make it gracious and glorious to the Romanes and other beleeuers and first it is set soorth by the authority of it the author of it is God or Christ Iesus who immediately and extraordinarily called him Acts 9 3 4. to be his seruant Gal. 1 1. and his publike Minister Not as Magistrates bee Rom 13 6. but to minister the Gospell where of God is the author to giue attendance vnto holye things and to worke in the holy seruice of the Gospell towards the Gentiles as Peter was inioyned to do towards the Iewes Which maketh much to the commendation of his function that he enioyed it with a large commission as to preach to all the Gentiles and also to haue the Gosspell that is the glad tidings of peace and good things to bee the subiect of his preaching as the Gentiles were the obiect of it but heerein especially his ministry was exalted that the elect faithfull Gentiles were as a sacrifice offered by him vnto God and the Gospell as it were the sacrificing knife himselfe as an holy Priest to kill to cleanse and to offer not beasts but faithfull men vnto God And finally the oblation or sacrificing to bee his preaching doctrine and admonitions for the conuersion of soules thorow the Spirite sanctifying and changing the hearts of the elect among the heathen Tim. What are wee to learne by this comparison or likenesse betweene the Ministery of the Gospell and Leuiticall Priesthood Silas First it warnes vs of the great dignity of the ministry that it is sanctified consecrated vnto such an holy end as the conuersion of sinners which as it is the greatest good so the function which effecteth it must be of singular worthinesse Let men honour it as they loue saluation Secondly hence we learne that God is much desirous of and greatly delighted with the saluation of men for that hee doth account it for a very acceptable sacrifice or offering Which should serue not a little to encourage both Preachers and professors with exceeding ioy of hart to trauaile the one in preaching and setting it foorth the other in hearing and receiuing the word of God beeing imployed in such a seruice so pleasing to God so profitable to themselues Thirdly we are taught heere that as the Sacrifices of the law were then pleasing vnto God wheÌ they were pure and offered vp according to rites of the law so Christians doe become an acceptable sacrifice through the sanctifying of the Holy-Ghost working repentance from their sinnes and induing them with a liuely faith that beeing pure and bolye they might please God through Christ. Though holinesse as a fruite of the Spirite doe please God yet it is Christ the Mediator which maketh it and the person in whom ãâã to be acceptable Lastly from this 16. verse wee haue wherewith to stop the mouths of the Papists prophane worldlings As for the Papists which obiect vnto vs the want of Priest-hood and seeme to lament that we haue no sacrifices c. we say for our selues that we haue both in our Churches for our Sermons are oblations our people be sacrifices our selues Priests not properly taken for so they ceased in Christs person beeing the onely proper Priest and sacrifice of the new Testament but improper and metaphoricall who yet truely and effectually doe by the sword of the worde slay mens brutish sinnes to make them a sanctified hoast to God Rather we haue iust cause to lament their case that hauing thrust out this kinde of sacrifycing by the doctrine and preaching of the holye Scriptures warranted by the authority of God himselfe they wickedly vsurpe in their Masse to sacrifice Christ properly euery day after his example at his last supper wherin yet he made no oblation thus of being the Ministers of Christ they proue the murtherers of Christ and the successors of Iudas rather then the imitators of Paul Now touching the prophane persons which mislike and murmure at the plaine and bolde admonitions of the Ministers Let this satisfie such that as neuer any did finde fault with the Sacrificers of the lawe for killing and dressing of beasts appointed to bee sacrifices so it should bee imputed as no blame to Preachers by the sacrificing knife of the worde to slay mortifie mens brutish lusts and vices which if they be suffered to liue and raigne it cannot be we should be an holy and acceptable sacrifice to God Rom. 12 1 2. Tim. In the verse 17. and verses following vnto the 22. what doth the Apostle performe Silas Hee continueth to commend his Apostolicall function by the effects in the subduing of the Gentiles by his ministry vnto the obedience of the Gospell both by his words and workes verse 18. whereof hee reckoneth first the kindes signes and wonders and the efficient cause the power of the Holy-Ghost the author of miracles verse 19. And for so much as the Romanes might obiect Why doest thou O Paul chiefely begin with vs Romanes and so earnestly deale with vs passing by other nations Thereunto hee answereth verse 19 20. that he had spread the Gospell by his preaching in many other regions yea where the name of Christ had not sounded or beene knowne before whereof hee noteth the ende in verse 20. Least I should builde on another mans foundation and in verse 21. he sheweth his warrant and commission out of the Prophet Esay Chap. 52. verse 15. In
regard of these things he doth professe that he had occasion of reioycing and matter of glorying yet not in himselfe but in Christ and his grace in which alone there is true glorying with God and not in honour riches and wisedome of the world but in the things pertaining to God to wit in matters concerning the worshippe of God and the saluation of the Church wherein his ministry did consist verse 17. Tim. What especiall doctrines can ye obserue from the verse 17. to the 21. verse whereof the method and meaning you haue now breefely vnfolded Silas Out of verse 17. we haue these instructions First when God prospereth the worke of our vocation namely by blessing the ministry to the working of faith and obedience to Christ therein is iust cause of reioycing The reason is because in such effects God is highly glorified in his mercies and soules conuerted and saued whereat men and Angels ought to bee glad Luke 15 7. Such therfore wrong God and his Church much which neyther themselues labour to winne men to Christ and doe enuy others which doe it Also heere is more cause of incouragement ioy by the happy successe of his ministry to a Preacher then of disheartning by the vnthankfulnesse of the world Lastly it reproueth such as by disobedience and vnprofitablenesse do grieue their Ministers whose heauinesse is the peoples vnhappinesse Heb. 13 17. Secondly wee learne that Ministers in their reioycing must retaine this modesty as not to be puffed vp with their guifts or to despise others whom God doth not so grace and blesse but euer to remember they are but Organes instruments of Christ to effect what he will doe by them 1. Cor. 4 1. All the force working in the conscience is of Christ who both ordained the Ministers and furnished them with guifts and zeale and blesseth their indeuours The third instruction is that the subiect of their ministry be the things of God that is his seruice Heb. 5 1. A Minister is a middle person betweene the people and God to report Gods will to them and to offer and vtter their prayers to God to preach from God glad tydings of peace and good things and on the other side to bring the people to God Wee will attend the worde and Prayer Acts 6 ver 4. Ministers bee the mouth of GOD to open his minde and of the peoples to put vp their request thus their seruice is wholly about the soule The reason is that as Christs kingdome is not of this world so his Ministers are ouer the people in things not belonging to this world but to the Lord 1 Thess. 5 12. Hence is a iust reproofe to such as neglecting to imploy themselues in the things of God which are the things proper to their calling doe spend it in following theyr carnall pleasures or worldly profit doing nothing lesse then that whereunto they be of God ordained and elected of his Church whose end will be fearefull by the parable of the euill seruaunt in the Gospell which in his Maisters absence gaue himselfe to sensuality and forgot his proper seruice Tim. From the 18. verse what Doctrines collect ye Silas First whereas Paul made a religion and Conscience as one that neither would nor could speak of ought I dare not which Christ had not wrought in him and done by him in the function of his Apostleship Hence wee learne as the duty of Pastors to acknowledge the whole fruite of their ministry to come from Christ as author Paul which planteth is nothing but Christ which giueth the encrease so the deity of Christ that he is true and very God whose sole and onely worke it is to make the preaching effectuall to bow mens hearts naturallie stony and obstinate to becom pliable to the doctrine of the Gospell to receiue it by faith which is the chiefest obedience and mother of al obedience inpractise con uersation but Christ did this by the Ministry of Paul as heere he confesseth Therefore he is the true and mighty God which changeth the hearts yea euen of the Gentiles peruerse Idolaters and wholly estranged from God and goodnesse To make these by faith and obedience to embrace the Gospell must needes argue in Christ which did it an omnipotency and diuine vertue For to giue a new heart and a new Spirit is Gods prerogatiue royall Ezek. 36 26. Moreouer inasmuch as Christ wrought in Paul by two meanes words that is publique preachings priuate exhortation disputing Epistles and writings and secondly deeds that is his great labour and trauaile his godlie life his many and manifold myracles 1 Cor. 15 10. it affoords this Doctrine That there be two notable signes and markes of a faithfull Minister of Christ and two especiall meanes whereby hee may benefite the flocke of Christ. First Doctrine that he be able in a good measure to teach truths and to confute the gainsayer Titus 1 9. Secondly examples of life and maners to shine as a light Math. 5. as Christ both saide and did Acts 1 1. Farre hence from this calling bee all such which are giuen to their ease and commodity be either scandalous in life or vnable and vnwilling to teach and labor in doctrine doing good Let such know as haue their toong or hand lame and maimed and bee defectiue in wordes or deeds that they are so much short of that they ought to be Also let such people see that they haue God come so much the nearer to them and haue the more meanes to draw neere to him or to bee left without all excuse whosoeuer enioy teaching and working Pastors which builde with both hands Some alleadge for defence of their ignorance ot wickednesse that their Minister is ignorant and teacheth them not Others that their guides though seeing ones yet offensiue ones say and do not but such haue no exception at al to make whose Pastors speake and worke and giue light by sound doctrine and godly life Tim. Do yee note in the words or matter of the 19 20 21. verses ought to our edification in piety Silas In the words I note that the greatest workes which Paul did worke are called by two names First Signes because they serue to shew and proue his calling and doctrine to be of God and therefore such as ought to be reucrently receiued and submitted vnto Secondly wonders or myracles drawing or rather driuing ãâã to admiration and wondering by the straungenesse of them because they exceeded both course of nature and capacity of vndorstanding And it is vsuall with men to wonder at things which be aboue reason or nature Also the word might or power in the first place signifies the efficacy which these great workes had in the hearts of the Gentiles before whom they were done and in the latter place it declareth the chiefe cause of that efficacy to wit the might of the holy Spirite working with the Apostle Tim. What are we to learne from hence What matter of
of the Law But neyther the one or the other be iustifyed by Workes both being sinners which touching the Gentiles is cleared in Ch. 2. and concerning the Iews in Ch. 3. ver 21. therefore Iustification of both is only by beliefe in Christ. Which conclusion is found Ch. 3. verse 22 c. Verse 1 2 3. Salutation 1 Paula Sernant of Iesus Christ called to bee an Apostle put apart to Preach the Gospel of God 2 Which he hath Promised afore by his Prophets in the Holy Scriptures 3 Concerning his Sonne Iesus Christ our Lorde which was made of the seed of Dauid according to the Flesh c. Tim. What things were noted in this Salutation Si. Three things first the person Saluting secondly the persons Saluted thirdly the thing which hee wished vnto them and prayed for Tim. What do ye note in the Person Saluting how is hee described Silas First his Office both by the perticuler that he was an Apostle or Ambassador and generall that he was a seruant of Iesus Christ that is a Minister or seruitor of Christ in publishing his will by preaching the Gospell and not onely a seruaunt as other Christians by common profession secondly by the Doctrine which he taught whereof he entereth into commendation Tim. Whence had he this Office Silas Not by men nor of men but immediately by the calling of Iesus Christ Acts 9 12 3 4. Tim. Wherefore doth he speake of his Calling Silas First in respect of false Apostles who charged him to be an intruder secondly to shew that he had authoritie to teach and that they were bound to obey because he brought a Diuine doctrine and did not offer to teach them by intrusion and vsurpation but by a iust lawfull and diuine vocation Tim. How came he by such a Calling from Christ Silas Not by his owne merits either foreseene or present as Origen thought but by the eternal decree of God who set him apart for that seruice of preaching the Doctrine of saluation as it is heere saide put apart to Preach to wit to the Gentiles Acts 23. which was both from the instant of his birth Gal. 2 15. at the time of his calling to the Apostleship and from euerlasting by an eternall election as Chrysostom and after Peter Martyr affirmeth From whence we learn that our Callings guists and fruits of them dependeth vpon Gods election that all flesh may be humbled before God ascribing to themselues none but all praise to God and free grace from euerie thing which is in them or done by them or to them Furthermore in that by the will and Councell of God his vocation was assigned for Paul and hee sanctified and put apart for it as Ieremy was Chap. 1. 5. long before any manifestation thereof to themselues or to the world let vs heereby be warned neither rashlie to rush into a calling running before wee be sent of God centrary to the practise of Aaron and Christ. Heb. 5. 4. nor beeing sent and called with-draw our selues from our appointed function least we be found to fight against God whiles we would appeare to men to bee shamefast For such an infirmity sake God was angrie with Moyses Exod. 3. and punished Ionas Chap. 1. Paul commended for the contrary vertue his readinesse to obey his calling gal 1. 16. 17. Also Iohn the Baptist. Iohn 1. 7. Tim. By what Arguments or Reasons is the Doctrine of the Gospell commended to vs in this place Silas First by the Effects It is a Doctrin of Ioy and Comfort for so much the word Gospell signifieth as ye would say a good spell or word of good tidings Luke 2. 10. Secondly by the Efficient cause It is reuealed from Heauen of God himselfe and teacheth the Grace of God therefore called the Gospell of God Thirdlie by the Antiquity it was first published and promised by the Prophets Gal. 3. 13. Fourthly by the Subiect and Matter which it handleth and that is the Sonne of God Incarnate and made Man also Sauiour and Redeemer for mans eternall Saluation Lastly by a proper End which is to engender the obedience of Faith in the Name of Christ Verse 5. Tim. What doth this admonish vs of Silas First of the neuer sufficiently loued and praised goodnesse of God who would commit to vs such a doctrine for Quality so comfortable for Authority so diuine for Continuance so ancient for Matter and subiect so very excellent and glorious Secondly of our owne duty towards this Doctrine of the Gospell Tim. What is our Christian duty towards the word of the Gospell Silas First in our Iudgements to approoue it and esteeme it aboue Pearles and most precious and profitable things Secondly in our minds to marke and heed it well Thirdly in our harts to beleeue it Fourthly in our affections to loue it and put our chiefe delight in it Fiftly in our memories to keepe it and treasure it Sixtly with our eares to hearken to it Seuenthly with our mouths to consesse it and speake good of it Lastly to submit our whole man to the obedience and practise of of it in all sincerity and constancy Tim. What other thing doth it admonish vs of Silas Of their error which charge it with nouelty or flexiblenesse according to the wils of men and circumstances of time for it is alwaies one and the same like God the Author and it is very ancient it is no vpstart Doctrine as ancient as mans fall and that is most true which was first as that is false which was latter Tim. What learne we by this that we haue that accomplished and most clearely manifested to vs which was onely promised to the people of the Iewes by the Prophets Silas That as God hath shewed forth towardes vs the more excellent Grace so our contempt and vnthankfulnesse if we endeuour not to walke worthy of that grace wil cost vs deare by pulling heauier Iudgements from Heauen vpon vs. Woe to thee Corazin Mat. 11. 21 c. Also learne that the Gospell promised to the Fathers by the Prophets and performed by Christ at his comming is one in substance Tim. What do ye call the Prophets Silas Men called of God to the Ministery of the old Church and furnished with speciall graces both for Interpreting the will of God set downe before by Moyses in his Bookes and also to foretell the will of God touching future euents and namely touching the exhibiting of the Messias and of the good things to be enioyed by his sufferings 1 Pet. 1 11. Tim. What doth this admonish vs of that the promises of Christ are hid in the Scriptures of the Prophets Silas That there is a great correspondency and agreement for truth and matter of Doctrine betweene the Old and the New Testament though great oddes in the measure of reuelation Hence it is said of one that the Old Testament is the hiding of the New and the New is the opening of the Old Tim. What should
vice but that which containeth the breach of all duties to our neighbor as 1 Cor. 6. 9. as also in the 16. verse of this Chapter it imports al those leud manners whereby they hurt their Neighbours in their persons or substance or name contrary to the rule of naturall Iustice Tim. What is called Fornication the first kinde and part of Iniustice Sil. The vncleannesse of vnmarried persons touching generation vnder it is meant all vncleannesse that way whereby they did defile the chastity and bed of others against the seauenth commandement Tim. What be the stirrers vp and nourishers of this vice Sil. Pride in apparell Belly cheare corrupt talke vnchast company wanton dancing vncleane touching loue songs light and lasciuious playes idlenesse c. Tim. What be the remedies of this vice Sil. Labour in our calling prayer moderation in dyet fasting mariage meditation of Gods will and temporall iudgements vpon his Children and vpon the wicked both temporall and cternall Tim. What meditations doe ye meane Sil. Such as these be First that it is a sinne which polluteth the Temple of the Holy-Ghost Secondly it maketh the members of an Harlot Thirdly it robbeth Christ of that right he hath in the bodie Fourthly it is a sinne against the body Fiftly it hath prouoked Gods vengeance in this world Sixtly it deserueth Hell fire 1. Cor. 6 9. Tim. What doth wickednesse signifie Sil. The pleasure studie and setled purpose endeauour and labour which an euill man taketh that he may hurt another examples heereof we haue in the Iewes who tooke great paines to hurt Christ Also in the false Prophets which tooke great paines and labour to deceiue simple soules Tim. What Reasons may mooue vs to auoyde this wickednesse Sil. Because it maketh men like the Diuell that wicked one who goeth about taking great labour paines to destroy men and for this cause he is called that wicked one and that euill one in Scripture euen in regard of his excessiue paines which he putteth himselfe vnto that he may annoy and hurt men Tim. What call you Couetousnes Silas A greedy desire of hauing more though it bee with wrong to others the loue of money a will to bee rich 1 Tim. 6 9 10. Tim. By what similitude may the Nature of a couetous man be declared Sil. Of Fire consuming all fuell of the Graue deuouring carkasses of the Horse-leech still sucking and drawing neuer satisfied Prou. 30 15. This Vice comprehends all sorts of thefts and cunning trickes to coozen others of their goodes against the eight Commaundement Tim. What be the effects of Couetousnes Sil. First it choaketh the word Math. 13 22. Secondly it benummeth the Conscience Thirdly it maketh goods our God Col. 3 5. Fourthly it is the roote of all euill 1 Tim. 6 10. Tim. What remedy for it Silas 1. Prayer 2. Meditation First that God careth for our liues Mat. 6 23 24 25 26. Secondly that wee came naked into the world and shall goe naked out of it Iob 1 21. Thirdly that our liues consist not in riches Fourthly that it maketh vs slaues to our own seruants Psal. 9 6 7. Lastly that it banisheth the loue of God and feare of God out of our hearts Tim. What is it that ye call Maliciousnes Silas The word which the Apostle vseth either signifieth that vice whereby men waxe weary of well-doing called sluggishnesse or else that habit of naughtinesse whereby one is disposed in all things to do viciously lewdly A generall inclination to all euill and vicious manner being opposite to vertue which is an habite or disposition to all good and honest actions DIALOGVE XVII Verse 29. Ful of Enuy Murder Debate Deceite taking all thinges in euill part Whisperers Backbiters Haters of God Tim. WHat do ye call Enuy Silas That vice whereby men vexe and grieue for the good of others as Cain enuied Abel because his Sacrifice was farre better Saul Dauid because hee was more loued and honored of the people the Iews Christ because manie flocked to heare him and see his Miracles Tim. For what causes are we to suppresse and striue against this affection of enuy Silas Because it is a diuellish vice making men like to Sathan who enuied our first parents happinesse Secondly it is iniurious to God himselfe and not onely to our neighbor of whose good we ought to reioyce and not to enuie Tim. How doth enuy any iniury to God Silas First it doth rise vp against the authority of his word forbidding it Secondly it also controlleth his wisedom in the distribution of his gifts for it misliketh that others should haue what wee want yet they haue nought but what God will Tim. For what other causes must wee labour to bridle enuie Sil. It is against Charity which reioyceth in the good of others as in our owne Also it is an vnreasonable affection because it breedeth continuall matter of disquietnesse for the enuious man is neuer at rest there will alwayes be somewhat to repine at Secondly it maketh vs to repine for that which is ours touching vse as all other mens guifts bee ours for vse as the cye seeth for the whole bodie so it is amongst Christians Thirdly enuious men do that to others which they woulde not haue done to themselues Lastly Enuie leadeth to Crueltie as Cain to the murthering of Abel Saul to the killing of Dauid the Pharisies to the crucifying of Christ. Tim. What is the duty contrary to this Silas To reioyce for the good of others as though it were our owne good as Paul did Phil. 1 3 4. Colos. 1 3. 1 Thes. 1 2. Tim. What is the next vice Silas Murder by a Synechdoche all kindes of murther be vnderstood Tim. Why is murther placed in the middle betweene enuie and debate Silas To teach what be the ordinarie occasions and grounds whence murther ariseth and so to warne men as they would flie murther to auoid those vices of enuy and strife For Enuie as the Mother bringeth forth murther as her daughter as in Cains example Gen. 4. Tim. What cal ye murther Silas It is an vnlawfull taking away of life from anie reasonable creature For Beasts may be killed for vse malefactors for example so that it is done by the Magistrate and iustly or legally Tim. By what Reasons doo ye shew the hatefulnesse of this sinne Silas First it is against the Commaundement Thou shalt not kil Secondly it taketh away precious life which cannot bee restored Thirdly it defaceth Gods Image Gen. 9 6. Fourthly it iniureth the Common-wealth in spoiling it of a member Fiftly it procureth horrour of Conscience as to Cain Gen. 4 13. Sixtly the dishonour of Gods name as in Dauid 2 Sam. 12 14 Seuenthly losse of goods bodie and soule Gen. 9 5. Reuel 2 18. Eightly it spotteth a mans race and posterity Lastly it bringeth infamie vpon his name and dishonoureth him in the eies and estimation of men Tim. How many kinds of murther be there
the example of our first Parents whose marriage God their Father made Secondly by the example of Isaac Iacob Sampson who were ruled by their Parents in their matches Thirdly by 1. Cor. 7. Fourthly Children are more in power of their Parents then their other goods Fiftly by the Law of Vowes Num. 30 4 5. for if a promise made of a Childe to God is of no force when parents dissent much more may parents breake the promise which their children shall make of themselues to other men Lastly Marriages made without consent of Parents are against the Law of Nature and of the Lord are commonly accursed of God Tim. For what reasons is disobedience to parents to be loathed of all Christians Silas First it is against the fift commandement which saith honour them Ephes. 6 1. Secondly it is against the Instruments of our life education and learning Thirdly it is against theÌ which bear the image of Gods authority Fourthly it bringeth many curses as short life to disobedient Children Hee that despiseth his Mother saith the Wise man the Rauens shal pick out his eyes Prou. 30 17. Also Absolon came to a fearfull end being a disobedient Childe DIAL XX. Verse 30. Without vnderstanding Couenant-breakers without naturall affection such as can neuer be appeased Mercilesse Tim. WHat do yee meane by those that are vvithout vnderstanding Sil. Such as haue vnderstanding and cannot vse it but deale as men voide of reason and counsell vnaduisedly and headstrongly following their passions These men breake the rule of the word which chargeth vs to walk wisely Secondly they are vnlike vnto God who doth all his things by wisedome and counsell Thirdly they purchase much woe to themselues thorough their foolish and rash dealing Fourthly they disgrace their persons their actions and oftentimes their profession through foolishnesse Tim. What Lesson was then giuen heere Sil. That wee vndertake nothing without good and due deliberation Establish thy thoughts by counsell sayeth Salomon in his Booke of Prouerbes Tim. Who are these Couenant-breakers Sil. They who will abide by no Couenants Leagues or promises further then it is to serue their turn These men they are vnlike to God who is faithfull in all his promises Secondly they shal neuer come into the lords Tabernacle Psal. 15 1. Thirdly they are enemies to humane society the band whereof is fidelitie and truth Fourthly they bring forth a fruite of the flesh Gal. 5 20. and breake the Law in a maine point Math. 23 23. vnder these be meant all which deny things committed to their trust or deceiue trust put in them Tim. How many manner of Couenants be there Silas Two Religious and Ciuil Of ciuil Couenants there be two sorts First publicke for publicke duties in respect of a place Secondly for priuate duties in respect of priuate Callings Tim. How else deuide ye couenants Sil. Nationall betweene Countries personall betwixt particular persons Tim. What do ye call naturall affections Sil. Such as be amongst them of one bloud and kindred as betweene parents and children husbands and wiues kindred countrey heathens yea Christians also voyde of these Tim. What doth it differ from humane and Christian affection Sil. Humane affection is that whereby wee embrace all men as men naturall affection is that whereby wee imbrace them which are neere vnto vs by bloud Christian affection is that whereby we loue good men because they belong to Christ. Tim. Who are they that can neuer be appeased Sil. Such as being once offended will neuer bee reconciled againe also such as can agree with none nor brook the conditions of others these men they are contrary to God who is ready to bee appeased Secondly they make God their enimie who hateth such as are enimies to peace yea reiecteth all their seruice done to him as abhominable See Math. 5. 23. 24. 25. Tim. Who are mercilesse men Sil. Such as cannot pitty any man but are cruell fierce hard-hearted Tim. What reasons to driue vs from mercilesnes Sil. First it is against Gods commandement and nature Secondly it maketh men also to bee mercilesse to vs because wee cannot pitty them that are in misery the Heathers were full of cruelties as also the Turks in their wars shedding the bloud of men women and children without all pitty casting men to beastes and causing men to kill one another at sword playing Concerning the forenamed sins which are 23. in number we are generally to obserue these few and short notes First that he first setteth downe one worde vnrighteousnesle which comprehends them that follow as kindes and parts of vnrighteousnes Secondly that they are here to be considered not simply as sinnes or causes of sinnes but as effects and punishments springing from the root of Idolatry Thirdly that he nameth not all the branches of iniustice to men see more Gal. 5. 19. 20. Col. 2 8. but the most principall and such as then reigned most amongst the Heathens Fourthly that though an imputation bee here laid vpon al the Heathen who are vniuersally blamed without exception because few among them liued ciuilly and all were by nature giuen to them yet no doubt all were not alike guilty and further howsoeuer all these sins were not found in euery one yet all were guilty of some one or more of them Moreouer he doeth accuse the Romanes directly to bee faulty in these transgressions but indirectly framing his speech vnder the persons of others to decline enuy letting them rather see in the mirrour of other mens liues what themselues were by nature then plainly charging them to do such things Lastly there is a great difference betweene godly Christians and prophane Heathens in respect of these vices which howsoeuer Gods regenerate children may fall into some of them of frailty and by strength of temptation yet they are not giuen wholy and for euer ouer vnto any of them nor bee full fraught with them DIAL XXI Verse 31. Which men though they know the Lawe of God howe that they which commit such things are worthy of death not onely doe them but fauour them that doe them Tim. WHat is the purpose of this Text Sil. To she we the wickednesse of mens hearts how far it goes where it is not restrayned that is not onely to doe great euils but to like praise them who are euill doers wherein he doth more amplifie their guiltines because they were not onely committers of euill but sauourers thereof Tim. What is meant by the iudgement of God and how did the Gentiles know it whence ãâã they their knowledge of it Sil. By iudgement or righteousnesse of God the morall law often commandements is not vnderstoode because this was neuer giuen but to the Iewes and that which hee speakes of death declares that it must bee expounded of the iudiciarie or coectiue and correcting power of God whereby he doth repay good to them which do good and euill to them who do euill life to the righteous death to the sinners This
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 theÌ 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 ãâã 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
ignorance of Gods word will excuse no man it will not absolue the Gentiles from condemnation because they knewe not Moyses Law Tim. What Reasons to disswade Christians from Ignorance Silas It is a sinne being contrary to the Law Secondly it is the cause of many sinnes men do both erre and sinne for that they know not the Scriptures Thirdly it is a part of Satans kingdome yea the strength thereof Fourthly it maketh men like Beasts like diuels Tim. What meanes to obtaine knowledge Sil. Prayer Meditation Reading Hearing Conference Tim. What is the meaning of that he saith As many as sin in the Law Silas That is such as had and did know the Lawe of Moyses and yet sinned against it should receiue sentence of death from it Tim. What things may we learne from hence Sil. Three verie profitable Lessons First the law of Moyses is not able to keepe from sinning and to iustifie such as haueit for the Law was giuen to other purposes First to giue knowledge of sinne Secondly to reueale the wrath of God against sinners Thirdly to be a Schoolemaister vnto Christ Gal. 3 24. Tim. What was the second instruction Silas That many which know the Law of God after their knowledge do still liue in sinne which is a verie fearfull thing Tim. What Reasons haue we to liue according to our knowledge Silas Verie many and great First so it is commanded in sundry places Secondly the end of our knowledge is practise Thirdly knowledge without practise it is not only vaine but verie hurtfull Fourthly if wee practise that we know we are like to Christ and the Saints Fiftly we are vnlike to the Reprobates and wicked meÌ Sixtly all Gods benefits and corrections call vpon christians to be obedient to our knowledge Lastly it is a token of the childe of God to be a keeper of the word 1 Iohn 2 4 5. Tim. What is the third Lesson Silas That the Law should iudge them that are breakers of it this should admonish vs that wee doe with great reuerence and care obserue and keepe it because they that do sinne against the Law it will bee a seuere Iudge against them DIALOGVE IX Verse 13 14. For in the sight of God the hearers of the Law shall not be iustified but the doers of the same For when the Centiles which haue not the Law do by Nature the thinges contained in the Law they hauing not a Law are a Lavv vnto themselues Tim. WHat is the drift of this Text Silas To answere more distinctly the obiection which the Gentils or Iewes might make for themselues The Iew he might obiect that seeing he had the law of Moses there was wrong done to him to match him with the Gentiles in the case of sinne and damnation Vnto which the Apostle answered that they being breakers of the Law could haue no benefit of saluation from the Lawe which saueth none but the perfect keepers of it There is a perfect keeping of the Law either by Christ his obedience imputed to the beleeuer of this Paul speaketh not yet till the third and fourth Chapters or else suppose any man by his owne strength could fulfill the Law then should he thereby be iustified of this the Apostle heere in this place is to be vnderstood Moreouer there is a double Iustification one in opinion when men think and presume they be iust as the Lawyer did that questioned with Christ Luke 10. the Pharisies Luke 16 15. Ye are they which iustifie your selues The other is in truth before God which the Apostle meaneth heere and saith that if any in their deedes could answere the perfection of the Law thereby hee should be absolued and pronounced iust euen in Gods sight which is the true meaning of the word Iustified both heere and elswhere as appeareth by the opposition between Perishing Iustifying as also between condemning and Iustifying Rom. 8 33. and especially by that place in Acts Chapt. 13 39. From all things from vvhich ye could not be Iustified c. where the word can haue no other sense but Absolued Note further there is a legall Iustification and an Euangelicall The latter is by Christ thorough Faith the former by keeping the law perfectly For the end of the Law is not knowledge but practise to make the creature wholy conformable to the Creator therefore it must iustifie the performer Of this Iustification Legall Paul now entreateth Tim What vvas the lesson taught from hence Silas That the Law absolueth a man giueth righteousnesse and eternall life to them which by their owne strength do perfectly keepe the Law and not to them which only know and professe it Tim. What belongs to the perfect keeping of the Law Sil. Three things First that all bee fulfilled without failing in one iot Secondly that it be kept all our life long euen to and euen in the last gaspe Thirdly that it be kept in perfect manner with perfect loue of God and our neighbour Tim. Doth the Law reward with life eternall those which thus keepe it Silas It doth so by reason of the couenant which God hath made Do this liue Leuit. 18 5. Tim. Can any person thus perfectly do the Law Sil. None saue Adam in his innocency the man Christ all other men without exception break it The reason whereof is because all men being borne in sin cannot but in euery thing transgresse the Law till they be sanctified and after they be sanctified they can keep the Law but not perfectly because their new birth is imperfect in this life sinne still striuing against grace whereof it followes that none can challenge at all life eternall by the Law or the workes thereof as they bee done by vs. Tim. What is the Obiection of the Gentiles Sil. They might alledge that they had wrong done them to be condemned seeing they wanted the Law of Moyses Vnto which obiection the Apostle doth answer that though they lacked Moyses law yet they were not altogither without a Law First because that they did such things as Moyses Law required to be done Secondly because their thoughts excusing them in their well-doing and accusing them in euill doing did witnesse they had a Law euen the Law of Nature though not the Law of Moyses Tim. What is it to do such thinges as bee contained in the Law Silas First that in matter of Religion to think there is a God and that he ought to be worshipped Secondly in matters of manners to doe good things as to releeue the poore to helpe the helplesse to speake truth c. Thirdly in matters of policy to punish vices forbidden and to do good things commaunded by good lawes to restraine from euil and to constraine to good Tim. Did the Gentiles all this Sil. They did so as it is manifestly knowne by their Books and Stories which witnesseth of many that they both taught and practised honesty Tim. What letteth that they pleased not God
things First this let vs see the wonderful wisedome of God who makes vs to know that hee can draw good out of euill Secondly it must serue to keepe such from despaire of pardon as haue offended most greeuously Thirdly it should make men warie how they easily offend such a gracious God Tim. In the other part of this sentence the wordt of Paul disagree from the words of Dauid who speakes thus that thou maist be pure when thou iudgest reconcile them Tim. They disagree in shew but not in sense because if God bee pure in all his corrections of men for sinne it must needs follow that he will ouercome and haue the vpper hand whensoeuer meÌ presume to iudge or censure him and his doings Tim. What is our Lesson from hence Silas That the chastisement of sinners is most iust whatsoeuer men thinke or speake The reason whereof is because God being Iudge can do no wrong Secondly because he correcteth not without a iust cause Thirdly his corrections are euer lesse then mens faults Fourthly he correcteth not so often as men sinne nay not one stripe for a thousand faults Tim. What vse of this Sil. It teacheth silence and patience vnder the crosse whether our selues or others be corrected because we cannot be discontent with our afflictions but that we must controll the Iustice of God DIAL IIII. Verse 5 6. But if our vnrighteousnesse sets foorth or commendeth the righteousnesse of God what shal we say Is God vnrighteous which taketh Vengeance I speake after the manner of men God forbid For how then shal God iudge the World Tim. VVHat is the drift of these words Silas To answere a newe obiection of the Iewes arising from the former Doctrine Tim. What be the parts of this Text Sil. Two First an obiection Secondly a resolution or answere Tim. In what Words is the Obiection contained and vvhat be the parts of it Silas It is contained in these words If our vnrighteousnesse do commend the righteousnesse of God what shal we say then is God vnrighteous which punisheth This obiection hath two parts to wit an antecedent and a consequent The antecedent was this If our vnrighteousnesse doth commend Gods righteousnes this was Pauls Doctrine before vpon which antecedent was gathered this consequent by some cauillers that therefore God is vniust if he punish vs this was their owne Tim. Now put the whole Obiection togither Sil. It is thus If mans vnrighteousnes do commend and aduance Gods righteousnesse then God if hee punish our sinnes shall shew himselfe vniust to punish vs for that thereby his glory is encreased but it appeareth in the former example of Dauid that Gods righteousnesse is made more commendable by mans sinne in that for his promise sake hee would pardon and saue him whom he might iustly haue destroyed therefore God is vniust if hee punish This is the whole Obiection Tim. Now that ye haue laide forth the Obiection tell vs the meaning of the words and first what is meant by vnrighteousnesse Silas That which before in the third verse hee called vnbeleefe and in the 7. verse a Lye Tim. Wherefore is vnbeleefe called vnrighteousnesse Silas For two causes First because vnbeleefe doth rob God of the glory of his truth power and mercie as if hee meant not to keepe promise or could not or would not which is a very vnrighteous part towardes God Secondly because vnbeleefe is the spring roote of all vnrighteousnesse and sinnes which bee in the world as Faith is the roote of all duties and vertues Tim. What was learned from hence Sil. That as we loath iniustice and would not deale vnrighteously so we should abhorre vnbeleefe and resist presently and mightily all motions of it because euery doubting thought is a wrong and Iniustice vnto God Tim. What is meant by righteousnesse Sil. That which before is called the faith of God and afterwards the truth and verity of God Tim. Why is his fidelity or truth called righteousnesse Silas Because it is a iust thing with God to keep his word 1 Iohn 1 7. a principall part of righteousnesse to fulfill his promise Tim. What is meant heere by commending Silas It is put heere not onely for practise but for confirming or establishing as afterward in the fift chapter God commendeth his loue that is confirmeth his loue Tim. How is this true that mans vnbeleefe doth confirme Gods truth and make it more glorious Silas This is not in the Nature of vnbeleefe which in it selfe properly doth obscure Gods glory rather then confirme it but Accidentally as the vprightnesse of a Iudge appeareth in condemning a Malefactor yet no thankes to the Malefactor euen so whiles God doeth forgiue perfidious sinners it hapneth by his own goodnesse and fauour that thus his truth is more renowned and established it is no thankes to sin whose nature is to di ãâã God from whence malicious men did collect this bad consequence that seeing his goodnesse and truth was set forth by mans sin therefore God could not iustly punish sinne Tim. Wherein was this Consequence and Collection faulty Sil. Heerein because that vnbeleefe and sinne being of it selfe filthy and worthy of blame did dishonour God and thereby deserued punishment and whereas God was glorified by sinne that came of his owne free mercie not at all through sinne Tim. What was taught from hence Silas First that the truth is often wrested to a wrong end by corrupt minded men who of true premisses gather false conclusions which being done to Pauls Doctrine no maruaile if the like bee offered to other Ministers Secondly it is the nature of wicked men to promise to themselues freedome of punishment for their sinne they would be glad after sinne to go scot-free because they would sin more boldely Thirdly it is a signe of a great degree in wickednesse when men had rather haue God charged for vniust then themselues to be found culpable Tim. But why is punishment called wrath Sil. Because it proceedeth from God being wrathfull and angry with sin Tim. What was taught from hence Sil. That all punishments bee so many tokens of Gods wrath Secondly that sinne is to be auoyded as a fearefull thing seeing it doth prouoke God to wrath whose wrath is more heauy then any mountaine Tim. What was considered in Paules answere Sil. Three things the first is an apologie in these words I speake as a man Tim. What was the meaning of these words Sil. Thus much that the former obiection did not come from himselfe but was the speech of some carnall man which did iudge amisse of Gods iustice in their person he speakes not in his owne Tim. What was taught from hence Sil. That whensoeuer wee open our mouthes against the truth of God then we shew our selues to be but men and led by the wisedome of a man Tim. What was the second thing considered Sil. A deniall of the collection with a protestation God forbid as who should say far bee it
faith Vnbeleefe if it bee a meere absence of faith then it breedeth that wauering where of Iames speaketh Iam. 1. 7. if it be but a defect of beleese then it engendreth doubting such as is here spoken off Tim. But had Abraham no doubting at all touching the thing which he beleeued Sil. Yes on euery side doubting offered it selfe but when hee looked to the will and power of God hee was certaine of the promises and subdued doubts arising for it is impossible that any man should so beleeue as to bee freed from all doubting because euery mans faith hath infirmities in it Tim. Whence happeneth this infirmity of faith vnto godly men Sil. It commeth two wayes first by want of knowing well such thinges as are to bee beleeued example in the Iewes Rom 14. 21. Secondly by not constantly and firmely cleauing to such things as they know well as Peter when he walked on the water knew Christ wold haue him come to him but did not closely hold to Christs words Tim. What should this worke Sil. Earnest prayer vnto God to encrease and stablish our faith Tim. Now tell vs of the measure of Abrahams faith what it was Sil. It was not a little and weake faith but a strong and great faith such a faith as fully assured him of the thing promised to him This word full assurance is fetched from shippes which against winde and waues are yet with full and strong saile carried vnto the hauen so Abraham by the strength of his faith ouercame al waues of doubts beating against his minde Tim. What may be obserued from hence Sil. That in euery true faith there is an assurance and perswasion of that which it beleeuth but not a full assurance for this is proper to a strong faith Secondly that weake Christians should not be discouraged because they be not fully assured so as they striue towards it for the mea sure of true faith is differing and God lookes not to the quantity but to the trueth of faith Tim. What is the end whereunto faith tendeth Sil. It is the glory of God because our faith giueth vnto God a witnesse of his great power truth and goodnes euer contrary to our reason and sence DIAL XII Verse 22 23 24 25. And therefore it was imputed vnto him for righteousnesse Now it is not written for him onely that it was imputed vnto him for righteousnesse but also for vs to whome it shall bee imputed for righteousnes which beleeue in him that raysed vp Iesus from the dead who was deliuered to death for our sins and is risen againe for our iustification Tim. VVHat is the end and scope of this scripture Sil. Together with the conclusion of this Chapter it doeth conclude the treatise of Abrahams iustification In this conclusion wee may obserue these things first the coÌclusion it selfe verse 22. and therefore Secondly an application of Abrahams example to the beleeuing Romaynes and to all beleeuers verse 24. as teaching a doctrine common to the whole Church Thirdly a proofe of the fitnes of this application from the end and drift of this Scripture verse 23. now it is not written Lastly a declaration of iustifying faith by the twoe speciall things on which it principally leaneth the death and resurrection of our Lord. Tim. For the conclusion tell vs what is the meaning of it Sil. Thus much that it is no maruell if the faith of Abraham were imputed to him for righteousnesse seeing by it hee did so strongly and liuely apprehend the mercies and promises which the strong and faithfull God gaue him Tim. We may not then thinke by the Apostles words therefore that he meant to make faith a meritorious cause of Abra hams righteousnes Sil. No surely his purpose is to declare not what his faith merited but that it was a true liuely and sound faith seeing it did so firmely lay hold on the trueth and the power of God promising to Abraham eternall blessednesse in the person of the Messiah Tim. May not a weake Beleeuer by this be moued to thinke that he is not reckoned iust seeing hee cannot so strongly beleeue as Abraham did Sil. No such matter For this Text applyeth Abrahams example not vnto strong beleeuers but vnto beleeuers For whosoeuer beleeueth truly though weakely yet that weake faith being true shall iustifie them For Faith iustifieth not as a quality or in respect of the quantity and measure but by the vertue of the obiect Tim. But is not righteousnesse imputed to the elect before they do beleeue Silas No such thing it was not imputed to Abraham till he had faith Likewise it is reckoned to his children on this condition so as they beleeue or at that time when they shall beleeue Faith and imputation of righteousnesse go together in order of time though not in order of Nature for so faith as a cause goeth before Tim. Tell vs now what the application is Silas Abraham beleeued and was reckoned righteous likewise all Abrahams Children are iustified by beleeuing the promise For no otherwise are the Children to be iust then was the Father who by an inheritable right conueyeth to them the Iustice imputed to himselfe Tim. What is the ground and reason of this application Silas The scope and end of the Scripture which aymed not at Abraham only when it is written he beleeued and it was imputed to him for righteousnesse but had respect heerein to all that should beleeue as Abraham did This may appeare by the fifteenth Chapter of this Epistle verse 4. that the things which are written of some one do concerne all Also Paul saith so much in effect in this place That that which was written of one Abraham did belong to all the faithfull Tim. But how will this hold in other things which are written both of Abraham others which no man may draw vnto himselfe for imitation as Abrahams sacrificing of his son and lying with his handmaide and many such like things and if it hold not in these things how then doth Paul with any strength of reason gather in this poynt of Iustifying by Faith that it belongeth to vs which was written of Abraham Silar The answere is this Some things which are written of Abraham and other of the Saints are personall or singular which either were their infirmities or such things as they did by a singular calling as Elias his praying for fireto fall ãâã heauen and some other thinges are written of them which they did by vertue of an vniuersall vocation which are common to them with all others These we may distinguish after this manner Such things as they did besides or contrary to the lawe of God these are singular and personall and herein wee must not imitate them but such thinges as were agreeable to the law or the generall commandements of God they belong to the generall estate of all Gods people and in them wee are to followe them as for the other we are not to read or think
Law entred namely to encrease sinne and make the grace of God to superabound in the two last verses For this first verse there be these foure thinges done in it First the Author and worker of so many great benefits is mentioned The Lord Iesus Christ. Secondly the hand which receyueth him to wit Faith Thirdly Iustification as the imediate fruite of Faith in Christ. Fourthly Peace as the neerest effect of a iustifying Faith Touching the words by Iustified is meant as afore in Chapter 3. to bee absolued from sinne and accepted as righteous before God thorow or by faith that is not for faith as a meritorious cause or by infusioÌ of the habite of faith formed by loue but by faith as a spirituall hand instrument receiuing Christ dead and raised again By peace not mutuall concord between Iew and Gentile differing about the Law but reconcilement with God and therefore the verbe Haue is to bee read in the indicatiue not in the imperatiue moode as the olde Latine translation reads it which reading and sence some of the Fathers fauour contrary to the authoritie of the Greeke Copy Tim. What is the drift of this Chapter Silas To teach and set foorth iustification by the effects and by the contraries The effects of iustification mentioned in this Chapter be sundry First peace with God Secondly accesse vnto his grace Thirdly standing in that grace Fourthly hope of glory these bee internall they which follow be externall Fiftly reioycing vnder that hope Sixtly ioy in tribulation Seauenthly patience and experience out of a sence of Gods loue in Christ. The contrary is Adams disobedience and death ensuing thereby Tim. What vse is to be made of these fruites of Iustification Sil. A two-fold vse First there is a reason from them to proue that Iustification is by faith the reason is this That Iustification which breedeth and bringeth foorth peace and the rest of these effects that is true Iustification But Iustification by faith bringeth foorth peace and the rest of these effectes therefore it is the true Iustification The second vse is this by these effects in our selues we try out the truth and certainty of our Iustification before God Where these effects be found in any true measure there the cause which is iustification must go before Tim. What ãâã the first of these effects Silas Peace with God by which some thinke is meant mutuall concord and amity amongst men then they do read it exhortatiuely Let vs haue peace but this cannot heere be vnderstood for then he woulde haue saide peace with men neither would he haue said in the first person we haue But by peace with God is vnderstood Reconciliation not humaine but diuine atonement whereby our sinnes which breede enmity and separate God from vs beeing forgiuen vs wee haue him now pacified towardes vs and of a more then terrible Iudge he is become a most kinde and amiable Father Tim. Then our sinnes had made a diuision betweene vs God Silas They had so but the guilt of them being done away and pardoned through faith in Christs death now God is one with vs and we with him euen so manie as haue Faith to beleeue in Christ who was dead and risen for them Tim. Where doe ye finde peace put or vsed for truce or attonement with God Silas In many places of Scripture as where Christ is called our peace and the Prince of peace our Peace-maker Esay 9 6. Ephes. 2 21. Col. 1 18. Tim. Is this a great benefit to haue God reconciled vnto vs Silas Yea surely for all our happinesse standeth in it and without it there is nothing but misery For in his fauour is life and death in his displeasure From which benefit dooth follow a tranquillity and peace within our selues which is called peace of Conscience vpon which doth follow another outward peace euen agreement among Brethren Tim. What do ye call peace of Conscience Silas When the wounds and terrors of the Conscience caused in vs by the feare of Gods iudgements for sinne being healed by the death of Christ instead of accusing and terrifying it doth excuse and acquit vs before God whereof followes vnspeakable quietnesse rest in the soule Tim. What difference put ye between a true peace of a good Conscience and a false peace of a dead and benummed conscience Sil. They agree in this that both are quiet but in other thinges they differ much as first the dead conscience is quiet because it hath no feeling of sinne at all of the terror of Gods wrath for the same but a good conscience is quiet because it feeleth sinne to be forgiuen God pacified Secondly a dead conscience feareth not sinne but a good conscience is awfull of sinne Lastly a dead conscience though it be quiet yet it comforteth not but a pacified conscience hath vnspeakable comfort within it selfe For it is a continuall Feast chearing the heart admidst dangers Tim. How is this peace of Conscience gotten and preserued Sil. It is gotten two waies First by grieuing for our sinnes past done against Gods Law Secondly by beleeuing the promises of the Gospell touching forgiuenesse of sinnes Also it is two wayes preserued first by auoyding all but especially knowne sinnes Secondly by doing euerie dutie vprightly though not perfectly Thirdly by often confessing our sinnes and earnest asking of pardon and forgiuenesse for them Tim. May not this peace with God be lost Silas The sence of it may bee lost but the thing it selfe cannot be lost the sence of it may bee lost eyther by some grosse actuall sinne or by some strong fitte of temptation or when men waxe proud and secure This may be declared by the comparison of the Sunne vnder clouds of fire couered vnder ashes of trees dead in the Winter of a man in a trance Also it may bee declared by the examples of the godly as Iob Ieremy Dauid Ezekiah Christ. Tim. How is this peace recouered after the sweetnesse of it is lost Silas By priuate prayer and comforts of the Godly Iames 5. Secondly by remembring the olde mercies of God Thirdly by attending the publicke Ministery Fourthly by renewing our repentance more seriously Tim. By what meanes is our peace wrought with God Silas By meanes of our Lord Iesus Christ without whom nothing is to bee found in God but wrath and horror As contrarily thorough his mediation and merit all grace and fauour is procured for vs. They which say that Iesus is the preseruer of vs in this estate of peace say true but say not all for this peace was effected by Christ as a ioynt cause and fellow-worker with his Father for whatsoeuer the Father doth that dooth the Sonne DIAL II. Verse 2. By whom also wee haue had an enterance by faith vnto this grace wherein we stand and reioyce in hope of the glorie of God Tim. VVHat is the Sum and drift of this Text Silas To lay downe three fruites of a iustifyfying Faith First
Fourthly the destruction of Sodom 19 24. Fiftly the drowning of the Egyptians Exod. 14 27 28. al which hapned for sinne Tim. What other examples can ye giue to proue this that sin was imputed Silas The death of infants as well as of men of yeares which plainly proueth all men to haue bin sinners and guilty before the Law of Moyses Tim. What learne ye by this that sinne and death doe vnseparably follow one the other Silas That death came in not by creation but by corruption Secondly that if men accompt death terrible they should not thinke sleightly of sin the breeder of it Tim. What meaneth this which is saide heere That death raigned from Adam to Moyses Silas Heereby hee signifieth the force and power of death to bee exceeding great bearing all men downe before it as a mighty King dooth subdue such as rise against him Tim. How long doth the raign of death continue and last Silas Not from Adam till Moyses onely but till the end of the world Tim. Ouer whom doth death exercise his power and kingdome Sil. Ouer all both olde and young none exempted Infants nor men Tim. Yet the Apostle saith of some that they shall not dye but be changed Cor. 15 52. Sil. True yet that change shall bee instead of death to them Secondly this is the condition of all men that through sinne they are subiect to death God may priuiledge whom he will as Enoch and Elias Tim. Whence got death this power Sil. Through mans sinne according to Gods decree Tim. What learne ye heereby Sil. That there is a necessity for al men once to come vnto death Tim. But the faithful haue their sinnes forgiuen them how is it then that they dye Sil. Yet sinne is still in them whence commeth death to them not as a part of the curse for sinne but as an entrance into heauenly blisse whither they cannot come but by death so as they are freed from the hurt which death brings but not from the necessity of dying Tim. What should this teach Sil. That all men are so to make account of death as they doe prepare continually for it and arme themselues continually against the fear of it by keeping faith and a good conscience Tim. You saide that death raigned ouer Infants tell vs by what words are infants described Sil. That they sinned not after that maner that Adam sinned Tim. What meaneth this Sil. That they are free from voluntary and actual sins as in respect of their owne persons Tim. What sin then haue Infants to procure death Sil. Their byrth-sinne or originall corruption which they draw from their Parents by propagation Tim. What is to be gathered hence for our instruction That parents haue cause to mourne for sinne in their young children as well as for their owne Secondly that in the death of their children they consider not so much the losse as the cause which is sinne which would keepe them from impatiencie serue to humble them Thirdly that there is diuers kindes of sinne to wit voluntary inuoluntary originall actuall Moreouer that all sinne is equall thus farre as to deserue death though in other respects vnequall Tim. What will follow of this Silas That God is no respecter of persons young or olde all are one with him Tim. Yet sinnes are not euery way equall Sil. No For there is difference in the degree both of the offence and of the punishment some more heynous then others some to be more grieuously punished then others Tim. What should this worke Silas It should be a bridle to wicked ones to refraine from sinne as much as they can thereby at least to lessen their paine Also a Curbe euen to the godly whose sins howsoeuer pardoned so as they shall not dye eternally for them yet sorer temporall punishments are inflicted as their sinnes be greater As is to be seene in Dauids example who had many smartfull blowes for his very shamefull falles DIALOGVE XII Verse 14 15. Which was the figure of him that was to come But yet the gift is not so as is the offence For if by the offence of one many be dead much more the grace of God and the gift by grace which is by one man Iesus Christ hath abounded vnto many Tim. VVWhat doth this Text containe Silas Two things First the similitude or like nes between Adam and Christ which was the tipe or figure Secondly the dissimilitude or vnlikenes betwixt them but yet the gift is not so Tim. What is meant by him that was to come Silas First Adams posterity as some iudge and then the meaning is all they should be sinners as he was Secondly Iesus Christ who in respect of Adam sinning was to come this is the truth Tim. In what meaning is Adam said to be a tipe or figure of Christ Silas Some take it thus that as Christ is an example to such as willingly obey God so Adam was an example to so many as sinne and disobey willingly this sauours of Pelagianisme as if sinne came by imitation and not by propagation Tim. How then do ye take Adam to be a figure of Christ Silas In respect of that force and efficacy which was in Adam to propagate and conuey euen into all his progeny destruction by sinne Heerein hee was a figure or a Tipe of the second Adam the man Christ Iesus in respect of the like force in him to deriue into his members eternall life by his righteousnesse imputed to their faith Tim. Report vnto vs more plainly and in few words this analogie and proportion which is betweene Adam and Christ Iesus Silas As Adam by his sinne was the cause of death to all men though they did not eate of the forbidden tree so Iesus Christ was made righteousnesse to beleeuers though them-selues had wrought no righteousnesse Heerein was Adam a figure of Christ. Tim. But it may appeare that this is rather a difference and vnlikenesse then a likenesse Sil. True it is so if you take it particularly but not if it be taken generally that is that as Adam meriteth death for his so Christ meriteth life for his that is to take it generally but particularly there is great oddes for grace righteousnesse and life came by Christ Sinne death and damnation by Adam Also Adam by generation of the flesh poureth euill things into men Christ by faith poureth good things into his members Tim. What vse can ye make of this Silas It serueth to confute both Iew and Papist the one for thinking that one Christ cannot bee the redeemer of the whole world whereas it is of them confessed that the whole world was corrupt by one Adam the other for denying that we are iust before God by the obedience of another to wit of Christ yet all men bee made vniust by the disobedience of another to wit of Adam and why not that as well as this De similibus simile iudicium parium par est ratio Tim. What do ye
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
engender both shame and death therefore the seruice of it is of all Christians to be carefully auoyded Silas What bee the generall instructions from this 21. verse Tim. First where sin goes before vnrepented of there of necessity by the ordinance and iustice of God shame and death will follow after these be the fruites which sinners must reape euen as they sow Secondly we are to learn from hence that howsoeuer men are not ashamed whiles they are in the act of sin yet afterward though they haue repented as these Romaines had the memory of their sin doth breed shame and trouble of minde Lastly the children of God because they haue much flesh and corruption remayning in them had need to be awed and held to their duties by fearefull threatnings where of there is vse euen for the most godliest to helpe to subdue their sturdy nature Tim. Nowe expound the wordes of the 21. verse and tell vs what is meant by fruite Silas Commodity gaine or profit this speech of the Apostle hath a mocke in it for hee well knewe that there came no fruit of such things but by this meanes he thought to presse and vrge their conscience more forcibly when they should perceiue that they had speÌt their time in things whereof there came no credit or profit but both shame losse euen eternally this must cause euery one examiue himselfe in euery act whether he serue sin or righteousnes Tim. What are the things whereof the Romaines had cause to be ashamed Silas Two things generally first vnpurenesse of life and conuersation see Chapter 1. 24. 25. c. Secondly vnpurenesse of their religion they beeing both worshippers of Idols and prophane in their manners Rom. 1. 20. 21. 22. c. These things were accompanied with shame that is to say with griese and perturbation in minde and conscience in the fight of God vppon remembrance of these their offences against him for the shadow doth not more necessarily attend the body theÌ shame doth sin which maketh conscience blush within aswel as red checks without Tim. How many wayes is shame taken in scripture Sylas Two wayes first properly that affection so called which appeares in the countenance by blushing this is natural shame which commeth either for griese of some dishonesty already done or for feare of some dishonesty that may be done This kinde of shame is common both to good and bad and bringeth forth in them both certain common effects as to cause them to change their minds to bee loth to come in presence to doubt least they doe not please others to discourage them in their duties and somewhat to disquiet them finally touching this affection of naturall shame this counsell is to bee giuen that it bee so cherished in all in young folkes especially to be made a bridle to keepe from filthy things as care be taken least it grow vehement and excessiue Secondly shame is vnproperly taken for trouble or griese of conscience being cast down abased before God the former may be called shame of face and this latter shame of conscience when no shame-faced man is so dashed out of countenance before men for offending against common honesty and ciuility as the soule and conscience is ashamed for some sin wittingly committed against Gods law this shame considered in it selfe and as it is in the wicked is a part of the torment of hell but as it is in the godly it is blessed as a meanes to keep them from running into hell being a fruit and consequence of their repentaÌce as in these Romanes who nowafter their conuersion had shame for things done afore Tim. What things doth this shame of conscience work in the children of God and in the wicked of the world Sil. First it causeth the godly to come into the presence of God with reuerence and fear but it maketh the wicked to shun his presence as Adam who after he had sinned hid himselfe in the thicket of trees and Cain who hid himselfe after hee had murdered his brother Secondly it maketh the godly to blame and accuse the sins which they haue done with detestation and forsaking them as it is written of Ephraim Hee was ashamed but it hardeneth the wicked in their euils Thirdly it prouoketh the godlic more vnto dutie but from the wicked it taketh al heart of doing any good dutie Fourthly it helpes the godly vnto true peace at the last whereas it is but a torment vnto the wicked and beginning of their hell Lastly the godly are ashamed of God that he should knowe their sinnes but the wicked are more trobled that the world doth take knowledge of their sinnes This is it that vexeth them Tim. What aduice is to be giuen concerning this shame of Conscience Sil. A double aduice vnto Gods Children First that it should serue to stay them from committing sin seeing shame and griefe will follow it Secondly when they feele this godly shame and griefe after any sin vnheedefully done let them thanke God for such a mercie Also vnto the wicked this aduice is to be giuen that it moue them to hasten their repentance as they desire to auoide confusion of Conscience for euer in hell whereof their shame of sinne heere is both a part and an enterance if it be not looked vnto Tim. Seeing all euill is the fruite of sinne wherefore doeth the Apostle mention shame onely Silas The reason is because shame doth alwayes follow sinne so doth not other euils Secondly shame followes vs in euery place but wee doe not in euery place meete with affictions and other euils Lastly if as often as we sinne God should strike vs with some euill wee should neuer abide it therefore it is best for our profit to haue such a gentle monitour as shame is to pluck our conscience by the eare and to iogge vs on the Elbowe that wee may be stayed from doing euill when wee are tempted or from going on if we haue yeelded Tim. What is the next Reasons to hold vs from sin Tim. It is taken from the end of sinne which is death by which is meant the second death which is called eternall death in which we may consider two things first a separation of the whole man from heauenly glorie Secondly a destruction of the whole man in hellish paine Tim. What is meant heere by End Silas This word signifies eyther the cause for which a thing is done or it is put for the last terme of any thing so it is vsed heere For men do not sinne for this cause that they may dye eternally yet eternally death is the tearme of the seruice of sinne which doth determine in fearefull and endlesse destruction The reason whereof is this First because in sinne eternal Iustice is offended Secondly wicked men if they might liue alwayes they would sin eternally and therefore are worthy at the last to be punished with death eternall Tim. Now tell vs the Instruction that we are to learn
are not vnder the law he doeth now purpose to auoyde offence and for larger instruction to lay forth the true vse of the lawe both in respect of men vnregenerate and regenerate the vse of the law touching men vnregenerate is threefold First the true knowledge of sin which is shewed vs by the law this is in the seauenth verse Secondly the encrease or irritation of sin in the eight verse Thirdly death or the sence of Gods anger for sin in the 9. verse and other verses following Tim. How doeth the Apostle enter into this treatise to extoll and commend the vse of the law Sylas By a prolepsis or preuention of some thing which might be obiected or alledged against his former doctrine in the fifth verse vnto which in this verse hee doeth make an answere so as the parts of this text be two The first is an obiection moued by way of question in these wordes What shall we say then is the lawe sin The second is a replication or answere in the wordes following God forbid c. Tim. Tell vs nowe the summe of this obiection and from whence did it arise Silas The Summe is thus much Is the Law the cause of sinne For this is the meaning of these words Is the Law sinne that is to say doth the Law beget it bring it forth and leade vs vnto sin This obiection ariseth from this that Paul had taught that the affections of sinne were by the Law verse 5. which some aduersary belike taking hold of it did so wrest it or might so turne it as if hee had taught that the the Law did perswade to sinne and were the proper efficient cause of it which contumelious and reproachfull slander would haue touched God the Author Tim. What instruction may me gather from this part of the Text touching the Obiection Sil. These two First that no Doctrine can bee so sound nor so warily deliuered but malicious personnes will cauill and wrest it to a contrary meaning This proceeds from an hatred they beare vnto their teachers which causeth them that they distaste their doctrine and carpe at it Secondly the Ministers of Christ must bee careful and able not only to propound the truth soundly but to defende it against wicked obiections and cauillations otherwise there is danger least weake and vnstable mindes be peruerted and drawn from the truth by such as speak against it our nature being more prone to suck in error then to receiue the truth Tim. Tell vs now how the Apostle doth answere the former Obiection Sil. Two waies First by infiiciation or denial in these words God forbid which are wordes that vtter a loathing or detestation of such an impiety as to make the Law the cause of sinne as if he should say He was so far from doing any such thing as he did abhorre the motion or thought of any such Doctrine Tim. What instruction haue we from this part of Paules answere Sil. That it is our dutie when wee heare the truth of God depraued not onely to mislike it but to declare that we haue it in detestation and abhomination which serues to reprooue cold and indifferent Christians who can abide to heare the true Ministers of Christ and their Doctrine to be slaundered without any care or greefe like to Luke warme Laodiceans Tim. What is the next and second part of Paules ãâã Silas By argumentation and sound reason fetched taken from the contrary As thus The Law cannot bee the cause to beget and perswade sinne for that it is the Instrument to discouer it and make sinne knowne vnto vs detecting the deceits and assaults of such an enemie that wee beware of it as Paules Kinsman detected the treason of the Iewes against Paul Vpon which detection of sinne if sinne do the more rage and rebell in vs against the will of God this is not to be imputed to the Law but to our corrupt Nature which growes worse more fierce by that which should restraine and helpe it All this the Apostle proues by his owne example for he confesseth that there were some sinnes which hee knew not to be sinnes till the Law did reueale them vnto him to be so whereof he giues instance in lustes or in the euill motions of the minde suddenly conceiued vvithout the consent of our will of which he saith That had not the Law told him they had beene sinnes saying Thou shalt not Lust hee had not mistrusted them or thought them to be such greeuous matters as to bee offences of God and to deserue damnation I had not knowne lust except the Lord had saide c. Tim. What are wee to learne by this that the Apostle names himselfe and prooues these thinges by his owne experience Silas Two thing first it is lawfull for the Ministers of the worde to report what they haue learned by their owne experience in the matter of sin and saluation this is a great helpe and confirmation of the hearers if it bee truely and discreetly done Secondly this example of Paul directs all men to enter and go downe into themselues to get vnderstanding of their estate and case the reason is because till they come to see and feele howe corrupt and wretched they are through sinne they will neuer be humble nor perceiue what need they haue of Christ but contrariwise they will rather despise and set light by the doctrine of free Saluation by the bloud of Christ as it hapned vnto this Apostle who being a Pharify before he desceÌded into himself and searched his heart by the light of Gods law he tooke himselfe to be righteous by the workes which he did and not onely neglected Christ but persecuted the doctrine of grace howbeit after the lawe had reuealed vnto him the corruption of his nature and shewed him that his euill desires though not consented to were sinnes and woorthy of death and after that he beleeued and considered this it greatly danted him made him see and feele that al his righteousnesse of workes and ciuill honesty was nothing and that hee was a dead man without Christ. Therefore they are in a miserable case which haue not got the true knowledge of themselues by the law for such cannot nor will not seeke after the grace and health of the Gospell Tim. Now ye haue told vs what we are to learn from the manner of his answere let vs heare what the matter of his answere will teach vs Silas It teacheth vs sundry things the first is a speciall office of the law which is to shew bewray sin vnto vs as by a glasse we come to see the spots of our face so by the law wee come to know our sinnes and as by the light of the Sun we discouer little moates so the light of Gods lawe detects euen the least offences against God or our neighbour this office of shewing sin vnto vs the law performes in sundry
in men before they knew the Commandement seeing he saith they are wrought by it Sil. Yes these wicked motions are both in vs and are somewhat knowne of vs before we haue the knowledge of the commaundement which forbids them but they are not knowne so fully and absolutely nor the great force of them so fully felt as after the true knowledge of the Law is once had Tim. What do these words wrought in me put vs in mind of Sil. That if this happen to Paul what may happen to vs The case of Paul is euery mans case for wee are all by nature alike peruerse and our naturall peruersenesse will be as ready vpon the Doctrine of the Lawe forbidding and condemning our lustes and inward euill motions to breake out and more to be enraged and encreased by that which should do it good which though we do not perceiue till afterwards as Paul did not yet when it is perceiued it should moue vs to iustify the law and condemne our selues after Paules example Tim. Is there any other Doctrine out of the former wordes Silas Yea namely that originall Concupiscence is more then a defect of Iustice as sickenesse is a defect of health but it is a very sin offending God and making Nature culpable being condemned in the Law and the very proper cause be getting all vicious motions and actions within and without man Tim. What is it to be without the Law Silas To want the true knowledge of the Lawe for it cannot be saide that any are simple and altogither without the Law seeing all men haue the Lawe of Nature written in them Two sorts want the true knowledge of the Moral Law as Infants and Children which for want of age cannot attaine the vnderstanding of the Law Secondly men of yeares which either do not at all consider it or but slenderly On the other side they may bee saide to know the Lawe which so know the true meaning as therewithall they do thinke vpon it so long till they see feele their sins and the deepe danger of them except men know the Law to this purpose they had better be without the Law Tim. What then is the instruction from thence Silas That whosoeuer do heare the Law and Gospel without application to themselues for humbling and strengthning of them it may bee truely saide that they are without the worde of God whatsoeuer knowledge they get as a man is without the Sun without Riches when he hath no vse of them though hee haue riches c. Tim. What is the vse of this doctrine Sylas To reproue such as heare the word and content themselues with some generall confused knowledge and not ponder it nor apply it to themselues that they may be touched throughly with it of these it is true which is written They heare and do not vnderstand and they see doe not see which is a most heauy iudgement of GOD and worse than famine plague and sword Silas What is the meaning of this that hee sayeth sinne is dead Sil. That is without the due knowledge of the law sin lyeth still voyd of force and power as if it were dead neither is it knowne to be so grieuous as it is for as a Dogge which while hee sleepeth he seemeth to be dead but if you awake him he will fly in your throat or as a body is sayd to bee dead when it wants strength and moues not so sin before the true knowledge of the law because it doth not stir and rage is therefore said to be dead Tim. In what sence doth Paul say he was aliue without the law Sylas Not that he liued indeed but that hee seemed to himselfe to liue to God-ward because hee was not troubled nor his conscience made afraid of Gods iustice and vengeance til the law was well knowne vnto him and duly considered of him which his case may be declared by the similitude of one who hath an enemy and growes secure because hee is quiet and stirres not thinking himselfe safe So Paul while sinne was not impelled and stirred by the law tooke himselfe to bee aliue indeede and out of all perill of perishing by eternal death Tim. What is the instruction that is to bee gathered from these words being thus opened and expounded Silas In the person and case of Paul we learne what is the estate of all naturall men while they are ignorant of or duely regard not the law so long they doe little or nothing feele their sinnes or feare their owne damnation but contrariwife iudge themselues to bee happy and aliue though they bee dead and miserable This their fearefull estate may be set forth vnto vs by the comparison of one being sicke neare to death yet complaynes not but sayeth he is not sicke because he feeles not his disease euen so it fareth with all vnregenerate men before they haue the right vnderstanding of the lawe and of their sinnes and danger thereby they take themselues to be in blessed case hauing their sinnes forgiuen them because they are blockish without al true sence and feeling of their sinnes which how dangeraus a case it is may hereby be perceiued For as a man not feeling his sicknesse neglecteth the meanes of health and dyes without remedy so these not feeling their multitude of sins doe thinke that they are well already therefore they neuer earnestly seeke after Christ but doe perish in their sencelesse estate And this is the condition of many thousands which doe liue in the Church of God Tim. What is the profit to be made of this poynt of doctrine Sylas First it may prouoke such as neither felt the sting and force nor feared the damnation of sinne to mistruit their owne estate greatly that they are not aliue to God howsoeuer it seemes otherwise to them for the reason why their conscience is quiet and their mindes at rest as if they did liue and were in blisse it is because sinne is dead and quiet in them through their ignorance or ill regarde of the lawe Secondly that Christians must reck on it a great mercy of God to haue the law truely expounded and wisely applyed to themselues that they may come to feele their sins and their owne miserable condition as they may bee prouoked by that meanes to seeke a remedy Lastly such as are disquieted and vexed about their sinnes through the threatnings of the lawe are in better plight then many which neuer knewe what trouble of minde meant because they are nearer vnto Christ then the other bee Tim. Now expound the other part of the ninth verse and ãâã playnely what is meant by the commandement and the words following Silas That commandement which forbiddeth lust or all euill desires which is said to come vnto one when it is rightly vnderstood without which the commandement is as it were absent from vs as the Sun when it shineth not also sin is sayed to reuiue when in
our selues and to think that we haue kept the Law Ninthly our sinfull Nature frames it selfe glad to heare the Law yet continually drawes from the obedience of it Lastly it perswadeth vs that there is more ease pleasure in following our lusts then in obeying Gods Law There be other ãâã inumerable whereby sin vseth to deceiue men yet these be common and most dangerous which I haue named Tim. What profit is to he made of this doctrine Silas It reproues such as are ignorant of the Nature of sin not so much as knowing that it is deceitfull Also such as knowing this yet suspect it not but are secure not prouiding and arming themselues against the slights of sin Secondly it teacheth all men what need they haue of wisedome and warinesse and all good circumspection considering what a deceitful enemy they haue within their owne bosome and how many wisemen haue bin deceiued and how easie a thing it is to be deceiued and what danger it is to be deceiued therefore watch take heede and pray continually DIAL VIII Verse 12. Wherefore the Law is holy and that commandement is holy and iust and good Tim. VVHat is the Sum of these words Silas A conclusion of the things said before coÌ cluding the Law not to be the cause of sinne by a reason fetched from the property of the Law thus The Law is good and holy therefore cannot be the cause of sin For howsoeuer it doth detect shew sin and doth irritate encrease it in naturall men yet the fault is not in the law which is iust but in our selues which abuse it Nowe whatsoeuer is the cause of sinne must needes bee it selfe sinfull and vniust Therefore a Law iust and holy cannot beget sinne which is filthy Tim. What Law and commandement doth he meane heere in this Text Silas He meaneth the morall Law deliuered by Moses vnto the people and by commaundement must bee meant that commandement which forbiddeth Lust and condemnes it as sinne The reason why hee mentioneth both Lawe and Commaundement is to shew that these properties heere named do agree to the whole Law to euerie part of it For if the Law be holy it doeth follow necessarily that euery commandement is so and on the contrary if any one commandement bee holie iust and good the whole law must be so The reason why he singled out that commandement which forbids Lust is because it needed clearing And heereunto our Apostle borroweth these properties of the Law from Psal. 19 7 8 9. where it is written that the Law of God is vndefiled his testimonies pure his iudgements righteous c. Tim. What is meant heere by holy and in what respect is the Law called holy Sil. By holy is meant that which is pure and vndefiled seucred from all pollution of falshood lies sins and errors To which purpose it is likened to filuer tried in the fire seauen times Psa. 12. 6. and to the light of the Sunne Ps. 119. The respects for which it is called holy bee fiue First God the author of the law is most holy Secondly it was published by the ministry of the holy Angels Thirdly Moses the penman and the Prophets the interpreters of it were holy 4. The matter holy to wit all duties to God or man And lastly the end it aimes at is to make a people holy to God Therefore it must needs be holy Tim. In what sence and respect is the Law called Iust and Good Silas It is called Iust first because it is righteous hauing in it no wrong or iniquity Secondly it teacheth iust things Thirdly it proceedeth from a iust God 4. It is able to iustifie such as perfectly keepe it Fiftly it iustly denounceth death to them that break it Also it is called good First because it liketh alloweth and beareth with no euil Secondly it she weth vs euery good way which we are to walk And lastly it hath promises of many good things both temporal and eternal for this life and for a better Tim. How else can ye fit these properties to the Law Silas Thus It is holy because holinesse towards God is taught in the first Table of the Law Iust because Iustice towards our Neighbor is taught in the second Table and because the good and perfect way is taught in both the Tables as also God the chiefe good who and what he is and what he willeth Tim. What is the vse and profit wee are to make vnto our selues from these properties of the Law Sil. Verie many and manyfold First it sharply reproueth them which thinke or speake reproachfullie of the Doctrine of Gods Law Secondly it doth admonish vs with delight reuerence and loue to thinke and speake to reade and heare it beeing so highly praised of Gods owne mouth Thirdly it prooues the Scripture of the Law to bee inspired of God whose Image it beares being like himself in his most glorious properties Fourthly it commendeth to vs the great mercie of God sets forth the great dignity of his people in hauing a Law so holy and iust giuen vnto them Fiftly it encourageth all Christians to be verie studious in the Lawe to learne it and carefully to practise it being a rule so right pure Sixtly it bewrayeth what a filthy and foule thing sinne is that is contrary vnto so holy a Law Seauenthly it informes all men that they ought to beare with and to brooke the seuere Discipline of the Law because it is good and iust Eightly heereby all men must be warned to stand with Gods Law against their dearest lustes to condemne whatsoeuer the Lawe condemneth and to praise whatsoeuer the law praiseth Ninthly here is a paterne for Teachers how to frame their Doctrine to see that it be holy iust and good aswel as for hearers how to frame their conuersation to look to it that it be such as the Law is for till it be such it is neuer holy iust Tenthly that wee must haue in honour and estimation not onely the word of the Law but euerie portion of it it being throughout like it selfe Lastly we see here what to iudge of the Gospell namely that it is a Doctrine ful of goodnesse Iustice and holinesse woorthy of all loue and obedience For if the Law be holy sure the Gospel is no lesse For it is from the same Authour penned by as holy instrumentes and Secretaries containing matter most Diuine and holy euen redemption by Christ and not onely tending vnto but seruing to make vs holy effecting it in vs being the power of God to saluation so to Sanctification which is one part of Saluation as Iustification is the other which wee attaine by the Gospell onely Rom. 1 16 17. DIAL IX Verse 13. Was that then which is good made death vnto me God forbid For sinne that it might appeare sin wrought death in me by that which is good that sinne might be out of measure
was such as is the manhood and nature of euery other man Secondly to shewe vs that howsoeuer a naturall eye could see nothing but the forme of a man yet that he had another euen a diuine nature not to be perceiued but by the eye of faith Tim. Why is sin added here and put to flesh Sil. First because humane nature as we beare it is corrupted with sin but Christ tooke it pure without sin Secondly our nature as Christ tooke it though it were free from the contagion of sin yet it was not free from the effects and fruites of sin for he was subiect to hunger thirst cold nakednesse wearinesse and death it selfe which because they are the necessarie consequents of sin therefore are they here called by the name of sin Tim. What is the instruction that ariseth from these words being thus opened Silas That Christ was truely incarnate and made man for our sakes as God taking mercy on lost mankind is the efficient cause of our freedome so his Son sent is the materiall cause of our freedome Tim. Wherefore was the Son of God rather to take humane nature then the nature of Angels Silas Because the purpose of God was to redeeme and saue not the Angels but mankinde which as it doeth expresse the greatnes of Gods loue to man so it must greatly excite and stirre vp mans loue to God for it is very considerable that men and Angels are both sinners yet the remedy was allowed to vs. Tim. But wherefore was the Son of God to take mans nature pure without sin Sil. Because otherwise he could neither haue been made a sacrifice for vs nor righteousnesse to vs for had hee had our nature with the least sin hee could not onely haue bin no Sauiour to vs but himselfe should haue stood in neede of a Sauior and in stead of giuing righteousnesse to others must haue receiued righteousnes from another Tim. But how was it possible to seuer sin and our nature one from the other Sil. Well enough he that seuered them in the first Adam by creation could tell how to seuer them in the second Adam by incarnation as hee will at length seuer them in all beleeuers at their glorification sin being but an accident which may bee separated without hurt to the subiect Tim. What is the vse of this Sil. First to moue vs to blesse God who hath giuen vs a Sauior holy and separated from sin and sinners Secondly to hunger and thirst after the sanctity and purenesse of Christs humane nature seeing wee haue so great need of it to couer our most vnholy and defiled nature the infection whereof alone is enough to condemne vs without this remedy Tim. What was it that Christ did for vs being made man Sil. He did for sin condemne sin in the flesh Tim. What is meant here by condemne Silas Not to punish or exact punishment for sin but to abolish and take away sin at once out of mans nature as the word is vsed 1 Pet. 4. 6. condemnation being put for that which followes it as condemned persons vse to be taken out of the world that they may be no more so is sin from vs by the imputation of Christs perfectly sanctified manhood for though sin remaine in the godly yet it is as if it were not being not imputed as Augustine sayed Quicquid ille non imputare decreuit sic est quasi non fuerat Tim. What is to be vnderstood by this word when he sayth for sinne Silas Some interprete for sin of sin because sin did vniustly set vpon Christ to get him to dye and to bee crucified see Iohn 16 9. Secondly for sin by some doeth signifie for remission of sinnes Rom. 5 6 8. Thirdly some interprete for sin to be a sacrifice for sin 2 Cor. 5 21. but I take it this word for sinne must bee ioyned to the word sent and then it noteth the finall cause or ende for the which Christ became man namely to take away chase and driue sin out of our nature which hee tooke vpon him for this text speaketh of his incarnation and not of his sacrifice and death Tim. What is our instruction then from these last words Sylas This that all true Christians stand in extreame neede not onely of his passion and death in being made a curse or of his perfect obedience in doing the wil of God in his life but of his very incarnation and of his most holy and pure manhood because otherwise it is not possible that euer any beleeuing Christian should be saued but that they should all perish and Christ with whatsoeuer he is or hath as by testimony of Scripture giuen to vs ordained for vs and our Saluation Tim. Why doe ye say sa howe can they perish for whome Christ dyed and for whome he hath kept the law Silas Because none can haue eternall life in Heauen vnlesse they haue the absolute perfect righteousnesse which the law exacteth one principall part whereof is the perfect intregity of our nature our will and reason being conformed and fashioned agreeably to the perfect iustice of God reuealed in his law so as there bee not the least inclination or pronnesse to any euill but a through disposition to euery good thing This full perfection the law is not able as we haue heard to effect worke in vs because it is weake through our corruption wherby we are made vnable to answere it And therefore if we should not finde this perfect righteousnesse and integrity which the law requireth of them that are to liue for euer in the humane nature of Christ and haue it allowed and giuen to such as doc beleeue in him it were vnpossible that any should bee saued because nothing that is vncleane and vnholy shall enter into the new Ierusalem Reuel 21 27. and our nature euen after regeneration and faith it is still defiled by the remainder of sinne Howbeit Christ is not deuided he that hath one part of his Mediatorship hath the whole like a Ladder where no one stale can be lacking Tim. What profit is there to be made of this Silas First it teacheth Christians to be no lesse thankefull for Christs incarnation then for his passion Secondly it serucs to humble euen the godliest that are to thinke vpon their dwelling and remaining sinne for the abolishing whereof God must defcend and bee made man Thirdly it helpes to comfort the weake ones wheÌ they are tempted to doubt of their saluation thrugh the in-bred corruption which they carry about them and prouokes them to sinne against God Let them by a true faith consider of Christ his most perfect naturall innocency that it is no lesse reckoned to them for healing their defiled nature then his obedience and sufferings for remission of actuall sinnes and acquiting them from eternall destruction DIAL IIII. Verse 4. That the righteousnesse of the law might be fulfilled Silas First it ouerthrowes all Popish additions of mens
things of the spirit doth bring forth life and peace therefore we are bound to follow the affections of the spirit endeuoring diligently and vprightly to perform and doe such good workes as we shall be moued vnto by the holy Spirit working in vs. Tim. Let vs now heare you expound the words and tell vs what is here meant by flesh Silas That same vicious and naughty quality of sinne powred into our nature from our conception by carnall generation whereby both in our reason and will wee are wholly inclined to all sinfull things and not at all disposed to any good but rather cleane bent against euery good thing Gen. 6 5 Colo. 1 21. Tim. What is here signified by wisedome Silas The concupiscence lust and desires of the flesh or mans sinnefull nature as Gala 5 24. They which are Christes haue crucified the flesh with the affections and lusts The word Phronêma may indifferently be interpreted wisedome sence affections desires or lust so that the meaning of the first word should be this That which corrupt nature lusteth after and desireth if it bee obeyed leadeth to death Tim. Why would the Apostle call the desire and lust of sinning by such a word as signifies wisedome Silas For two causes first for that vnto carnal wicked men it seemeth wisedome to desire and do wicked things for wicked men apply all their witte subtilty policy and craft howe to contriue and effect wicked and sinfull purposes being wise to doe euill and being done glorying in it as if it had beene wisely done Secondly to teach vs that that which is in man being vnregenerate most noble and most highly esteemed of to wit his wisedome vnderstanding and counsell it is a corrupt and deadly thing leading and guiding men in such pathes and wayes as will at last bring them to euerlisting destruction so farre off it is that naturall wisedome should bee able to perceiue the things of God and to direct men to do things pleasing vnto God seeing it is darknes and enmity vnto him Tim. What is the instruction you gather from hence Silas First it admonisheth euill men not to reioyce in their wisedome which is such an euill and deadly thing being seuered from Christ. Secondly it warneth the godly to examine euen their wittiest thoughts and deuises to bee humbled for them if they come from the flesh Let the best and quickest wits most suspect and looke most carefully to themselues Tim. What is heere meant by death Silas A deadly thing as before Rom. 7 24. Where sinne is called the body of death The reason why sinne or the lust thereof is counted a deadly thing is first because it comes from such persons as are dead in trespasses and sinnes Ephe 2 1. Secondly because the lust of sin brings foorth death eternall and deserues it as a proper and meritorious cause of it Rom. 6 23. Tim. How comes it that the sinnes which men doe heere in a short time merit punishment which is without any limit or end Silas First because God hath so decreed it it is his owne ordinance and appointment that the soule that sinneth shall dye Ezek 18 20. Secondly an infinite and eternall Iustice is offended by sinners Thirdly because sinne in wicked men growes vnto perfection and they which follow sinfull lusts would do it for euer if they might liue for euer Tim. What is the instruction that ariseth from these words in death Sil. First that the godly from hence are to bee warned to auoide and abhorre euery sinfull lust and desire because it deserues death eternall wherewith howsoeuer God will not punish the faithfull because there is no condemnation to them being in Christ yet it standeth them much vppon greatly to take heed of louing and doing that which may make them guilty of such horrible paine in Hell fire A wise man would not deserue the losse of his temporall life though he were sure to be pardoned What madnes then were it to deserue the losse of eternall life vpon hope of pardon Secondly the wicked from hence are also to be warned that as they abhorre death and would not dye and perish euerlastingly both in body and soule so let them beware that they goe not on to fulfill their fleshly and sinfull desires of pride couetousnesse enuy c. For he that is truth it selfe hath spoken it that the wisedome of the flesh is death and all vncleane persons shall be cast into the burning lake Reuel 21 27. Tim. Come we now to the next words and tell vs what is meant heere by the Spirite and by the wisedome of the Spirite Silas By Spirite is heere meant holinesse and newnesse of life which is heere called the Spirite because the Spirite wisedeme of the flesh Silas The affections and lusts of our corrupt nature which are of two sorts The first sort be in the vnderstanding part of the soule called the mind as counsell discourse of reason purposes drifts thoughts desires motions together with all actions taken in hand by carnall wisedom yea the very principles and beginnings of this carnall wisedome as they be in men vnregenerate they are wholly infected with naturall blindnesse and vnbeleefe being vtterly displeasing to God The second sort be seated in the will and doe flow from thence as anger wrath enuy couetousnesse pride emulation c. with all the actions that proceede from such lusts Tim. Wherefore are these affections and lusts called by the name of wisedome Silas Because carnall men are wise to doe euill esteeming it not the least wisedome to plotte and performe sinfull deeds See before Tim. What is heere meant by enmity Silas Enmity doth signifie an aduersary an enemy or one that fighteth against another The Apostle doth rather chuse to say Enmity then enemy because enmity is a word of greater force and vehemency seruing more to encrease and aggrauate the naughtinesse and hurt of sinne For it sheweth that the lust of the flesh doth greatly striue against God as an extreame enemy of his See the like speech Phil. 1 21. For Christ is to me both in life and in death aduantage or gaine that is very gainefull Tim. Doth not this enmity argue that once there was friendship betweene God the Creator and men his Creatures Silas It doth so for there was a friendship betweene them at the first creation of man when God printed in mans soule the image of himselfe consisting in perfect knowledge righteousnesse and true holinesse then did God loue man and man did loue God againe This friendship was broken off by the malice of Sathan inspiring the hearts of our first parents with vnbeliefe pride and sinne from whence arise this fearefull enmity God extreamely hating man for sinne and man through sinfull affections extreamely hating God For sinne made a separation and diuorced the Creator from the Creature which were sweetly linked together in an holy and happy Communion Tim. How may it be made cleare vnto vs that all naturall
calleth c. it is some vnvtterable and vnconceiueable worke of the holy Ghost drawing them to Christ either by Faith or Analogie Tim. What is the instruction that ariseth from hence Silas That elect infants which dye in their infancie are endued with a true Faith for this is the end of calling to bring to faith elect infants are called therefore they haue Faith Tim. What profit is to be made of this instruction Silas It serueth greatly to comfort beleeuing Parents whose children are taken away being young that they be not perplexed with doubt about their saluation Secondly it highly commends the mercie of God in that the grace of Election and Faith be extended to vs our children The promise is to you and to your Children Acts 2. I will be the God of thy seede Gen. 17 3. Tim. What is the next fruite of Predestination Silas It is our Iustification or being iustified which signifies to be absolued from the guilt and punishment of all our sinnes and to be accounted iust by imputation of Christes obedience through Faith Acts 13 48. Rom. 4 4 5 6. Tim. How proue you that Faith is necessarie to Iustification Sil. First because there is nothing but faith alone which goes betweene Calling and Iustifying Secondly Scriptures doe fully teach that our Iustification is by Faith but yet Faith is not the cause why we are iustified no more than workes It is onely the Instrument to apprehend Christs Iustice the true proper causes thereof be Gods foreknowledge election predestination calling Faith beeing but the Organ and helping cause as I said before verse 22. chap. 3. Tim. What Instruction are we to take from hence Silas That wee are freely iustified by Faith without workes the reason heere of is because we are iustified at the very instant of our calling at what time wee beleeue before we haue done any good worke at all also because elect Infants which can do neuer a good worke are both called and iustified as infants elect which dye in their infancy Tim. What profit is to be made of this point Silas It confutes the Papists which ascribe iustification to good workes which are fruites following iustification therefore they cannot bee causes going before our iustification Secondly it conuicteth them of error which would haue any persons in time iustified before they beleeue Lastly it commends vnto vs the necessitie and excellency of Faith without the which wee cannot be partakers of Christ nor haue our sinnes pardoned by his death nor be accounted iust before God nor be reconciled to God nor haue peace in our selues Tim. What is the last degree fruite of predestination Silas Glorification which signifies both the beginning and perfection of our glory Tim. What meane you by the beginning as also by the perfection of our glory Silas By the beginning of our glory I meane Sanctification or holinesse of life in earth which therefore is termed glory by the Apostle 2 Cor. 3 18. because Sanctification is glory as touching the inchoation and beginning of it and by the perfection of glory I meane eternal ioy and blessednesse in heauen in the presence of God Tim. What is our instruction from hence Silas That neuer any person shall bee crowned with glory in heauen which is not first sanctified by grace on earth enabled by the Spirite to leade a iust and holy life which is both the entrance and the right way vnto celesti all glory Tim. What profit is to be made of this instruction Silas It reproues of solly such as liue loosely and prophanely and yet expect saluation in heauen Secondly it giues great encouragement to all godly persons to proceede and encrease in holinesse seeing their sanctification is sure to end in glorification euen in eternall blessednesse and that is the reason why the Apostle writeth in the preterperfect teÌce rather than in the present tence to note the certainty of it which causeth Paul to write as if it were already done He hath called he hath iustified he hath glorified Tim. Nowe wee haue examined euery particular worde tell vs what we are further to learne in general from this whole verse Silas First what the holy Catholike Church is to wit a company of men gathered together not by fortune or humane reason and policy or any worthines of their own but by the meere mercy and goodnesse of God soreknowing louing predestinating and calling them that he may iustifie and glorifie them through his Sonne Christ. Secondly that predestination is not coÌmon to all because all be not called nor iustified and therefore we further learn that all shall not be saued Thirdly that the elect cannot fall from grace and glory because Gods purpose in bringging them through all the meanes to glory is immutable and infallible Fourthly that predestination is most free and not depending vpon foreseene workes and faith but vpon Gods eternall foreknowledge and loue vpon which faith and good workes doe depend Lastly that it proceeds either from ignorance or malice to say that men pre destinated may liue as they list or that they neede not care for the worde or ãâã for God ordaines them to the meanes as well as to the end nay there is no attaining to their ende but by passing thorough ãâã meanes as be appointed for the effecting of the righteous counsell of God Touching the predestination of reprobates no cause why Christians should trouble themselues therewith both because Paul passeth by it here and it doth no whit pertaine to our comforts DIAL XXVIII Verse 31. What shall we say to these things if God bee on our side who can be against vs Tim. VVHat doth this text containe Silas A most magnificall and honourable conclusion of the whole disputation touching free ãâã by faith in Christ from this verse to the end of the Chapter The summe of this conclusion is the victory and triumph of a iustified person ouer all the assaults and encounters of all enemies ouer all temptations whatsoeuer there being none nowe which ought to bee feared of a beleeuing person who is iustified and reconciled by Christ. Tim. How doeth the Apostle proceede in describing this glorious triumph of faith Silas Hee doeth set downe the temptations which assault faith both generally in verse 31. and especially in the rest and then hee doth oppose or set against them the contrary causes of comfort remoouing euery assault with a stronger reason to the contrary part Tim. What is the generall temptation and how doth the Apostle deale in repelling it Silas The temptation is this that al things on all sides are against godly Christians which beleeue in Christ the Apostle in repelling this temptation first prepareth way for comfort by a question or interrogation what shall we say to these things Secondly hee beates backe the assault with a strong remedy to witte that God the Creatour being with beleeuers they need feare nothing from any creature Tim. Now
Cor. 15. 57. Ttm. What vse of this Silas It warnes the Saints in their greatest patience constancy to be humbled seeing they haue nothing but what they receiue from Gods loue Secondly it must stirre them vp to great thankfulnesse to God so graciously and mightily confirming them Thirdly it admonisheth weake Christians in the time of any calamity to flye to the throne of grace for succour distrusting themselues as Iehosaphat did Lastly it teacheth that the faithfull can neuer fall from Gods loue Of this before 2. Dialogue on verse 2. Chap. 5. DIAL XXXII Verses 38 39. For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Tim. VVHat doeth this text containe orwhereto tendeth it Silas The same which did the former euen to prooue that no enemies or euils how many sundry or mighty soeuer can breake off Gods loue to the faithfull that hee should cease to loue them and cast off the care of their saluation which beleeue in his Son Iesus Tim. What be the parts of this text Silas Two first an enumeration or rehearsall of the seuerall enemies which may terrifie and threaten our separation from Gods loue Secondly a most sweet consolation that Gods loue to beleeuers is constant doe all enemies against them what they can doe This comfort is set foorth by the certainty thereof in these wordes for I am perswaded c. Thirdly by the cause of it verse 39. because it is grounded on the merits of Christ the Redeemer and not on themselues or any creature Which is in Christ Iesus our Lord. Tim. Resken vp those enemies which wrestle against beleeuers and shew vs the meaning of euery one of them in particular Silas They bee nine in number as 1. life 2. death 3. Angelles 4. principalities 5. powers 6. things present 7. things to come 8. height 9. depth Saint Paul in Ephe. 6. 12. reduceth them all to two heads First flesh and bloud Secondly spirituall wickednesses the meaning of them is this By life and death is meant all things which endanger vs about life and death or prosperity and aduersity which be companions of life and death By Diuels is meant wicked Spirits which seeke by all meanes to lead vs from God and endeauour to separate vs from his loue yea good Angels are meant too by supposition hyperbolical like to that saying Gal. 1 8. Also by principalities powers is meant such Angels as are set ouer Empires and Kingdomes also ouer Cities and particular Countries as Dan. 11. or tyrants of the world with their whole power according to that threatned Mat. 10 17 18. Moreouer by things present and to come wee are to vnderstand all things which do presently or heereafter may happen to vs in this worlde and the worlde to come or all both good and euil things which now or heerafter shal come to vs. By height is meant things high and marucllous or whatsoeuer strange and vnaccustomed thinges happen from Heauen by high and by deepe is meant whatsoeuer thinges burst foorth of the lower partes and Regions of the earth and lastly by Creatures is meant euery thing created in the vniuersality of this whole world Tim. What learne we by this magnificent rehearsal Silas That Christians and Christianity bee assaulted with meruailous and sundry enemies Of this see before what hath bin said Tim. What is the vse of th s Silas That euery Christian hath neede of a strong Faith and much patience and continuall watchfulnesse so much the more by how much the more the malice number of enemies are greater Tim. What are we to learne of this that hee sayth of these particulars that they cannot separate vs from the loue of God Silas That the loue which God beareth his elect is immoueable and most firme the reasons hereof are First because nothing in the world is able to hinder break it off Secondly he himselfe will neuer alter it because hee is vnchangeable Tim. What vse heereof Silas It conuicteth both the Papists and Lutherans of error who teach that such as are in the state of grace Gods loue may loose it and fall from it Se condly it affordeth much consolation and ioy in time of deep temptations to al such as are infallibly assured that they stand in the loue of God whatsoeuer they lose yet they keep still Gods loue whereof before enough Tim. But may any Christian be after this sort assured Silas Yes Paul the Apostle was so as himselfe confesseth in this place I am perswaded c. Tim. Yea but he speaketh this of his owne person what is that to vs there is great diffrence between Paul other christians Silas Paul speaketh many things of himself which are not peculiar to himselfe but in common do belong to al Christians as Gal. 2 20. 6 14. Phil. 1 21. and often elswhere Secondly in the last words of this text he wraps vp all other beleeuing Christians with himselfe saying Who shall separate vs. Thirdly euery true beleeuer may be certainly assured of his own saluation vpon the same grounds that Paul was of his which grounds are eyther Theologicall and necessary others are but Logicall and profitable only The Theological and necessary grounds bee first the foreknowledge and immutable purpose of Gods election Rom. 8 30. manifested in calling Iustification Sanctification The second is the inward perswasion of the holy Spirit witnessing to their spirites that they are Gods children Rom. 8. 16. Thirdly the most faithfull promise of God that such as do beleeue in him shall haue euerlasting life Iohn 3 18. Fourthly Christ his deliuering himselfe to death and his nowe making request in heauen for them Rom. 8 32 33. Lastly the effects of Gods sanctifying Spirit in their hearts to wit vnfained faith and diligent loue 1 Thess. 1 3 4. The Logicall and probable grounds be all the outward protections and blessings of God which being very many great though they haue no force in themselues to perswade vs to the loue of God yet being ioyned vnto the former they helpe well to strengthen our assurance and to make the matter more euident For Gods Children haue them as testimonies of their Fathers loue and fruits of redemption Tim. Now shew vs what vse is to be made of this Silas First it conuicteth the Papists of errour in that they teach that we haue but a probable and coniectural assurance of our election to wit by hope as they speak to hope well of it vnlesse it be some certaine men who knew by reuelation Gods loue as Abraham Isaac Iacob Dauid Paul c. or of the predestinate in generall but for any particular man to assure himselfe that God loues him and that he is iustified and shall be saued they esteem it presumption
and an illusion of the diuel Their reasons be First because none can be certaine of his perseuerance in grace contrary to Rom. 8 29 30. Secondly because they finde the word heere Englished Perswaded to be elsewhere in Scripture applyed vnto coniecturall knowledge as 1 Thess. 1 4. Rom. 15 14. 2 Tim. 1 5. Heb. 6 9. The cause whereof is because in these places the Apostle speaketh not of his own but of the faith election of others wherof we can haue but a charitable perswasion The second vse of this doctrine is to prouoke all that finde not this certaine perswasion of Gods loue to labor for it and those which haue it to be exceeding thankfull to God for it Lastly this reproues those that build their perswasion of Gods loue and their title to eternall life on grounds which be probable onely as because they are baptized and haue knowledge and make protestation and come to Sermons and Sacraments and do some good things and refraine from some euil things and haue bin manie waies blessed and holpen of God for al these things are common both to good and bad which liue in the bosom of the Church See Eccl. 9. 2. 1 Cor. 10 1 2 3 4. Hypocrites may haue and many haue them all in a farre greater plenty and proportion then very many of Gods children haue them CHAP. IX DIAL I. Verses 1 2 3. I say the trueth in Christ I lye not my conscience bearing mee witnesse in the Holy Ghost that I haue c. Timotheus WHat doth the Apostle handle in this Chapter Silas In this Chapter and the two following Paul entreateth of that great mystery of diuine election and reprobation and of the reiection of the Iewes and the vocation of the Gentiles depending thereon Tim. How doeth hee fall into this dispute and argument of Gods eternall predestination Tim. Of this diuers men iudge diuersly they all so agree in the matter of his treatise as yet they vary about the coherence and knitting of these three following Chap ters to the former Some thinke that he climeth vp to the mystery of election that he may lay foorth the fountain of faith and iustification and so proue them to be free and independant vpon vs. Others say this depends on Chapter 3. verse 29. where the Apostle hauing prooued righte ousnesse by faith now he setteth on the other thing to proue that it comes without respect of persons both to Iew and Gentile which beleeue and that according to election Others fetch the coherence from verse 30 or 38. 39. of the eight Chapter thus If God will glorifie whome hee foreknewe and the faithfull cannot bee separated from Gods loue how comes it that the Iewes whome God foreknew once and which are Gods onely people are now cast out and repelled from grace and glory Vnto which he answereth that all which be Iewes by carnall generation be not the people of God vnto whome the promises doe belong but the elect alone whether Iewes or Gentiles But I take it rather this to be the reason of the connexion that against the former doctrine of iustification by faith the vnbeleefe of the Iewes might bee obiected thus If Pauls doctrine bee true which hitherto hee hath taught of the right way of being iustified and saued thorough faith in Christ why doe not the Iewes approue and embrace it either the Iewes are none of Gods people or the doctrine and promises of grace belong to them if not to them then how is God faithfull in keeping promise seeing hee sayed hee would be their God Vnto which the Apostle answereth that the Iewes obtained not righteousnesse and saluation by Christ because many of them were vnbeleeuers The reason of this is because they were reprobates for such as were elect did beleeue and were iustified and saued which is sufficient to proue God true of his promise which was neuer made but to Abrahams spirituall seede not to such as came of him according to the flesh Tim. What be the parts of this Chapter Silas Three first a graue protestation of Pauls sorrow in behalfe of the Iewes which beleeued not in Christ vnto verse 6. Secondly a defence of Gods promise against humane reason to verse 24. Thirdly a declaration of the mystery touching the calling of the Gentiles and refusing of the Iewes by the oracles of the Prophets which did foretell the one and the other to the ende of the Chapter Tim. Why did Paul beginne with protestation of his sorrow Silas To auoide the offence of the Iewes who were likely to take indignation at this doctrine therefore hee vseth an insinuation to gaine their good will for which purpose he also prayseth them ver 4. 5. Which commends the wisedome of the Apostle in preuenting the contempt of his doctrine Tim. What doth he performe in these three first verses Silas Hee layeth downe or propoundeth the trueth Secondly the greatnesse Thirdly the cause of his sorrow The trueth and greatnesse of his sorrow he proues by a sacred oath calling Christ his conscience and the Holy Ghost to witnes that it was so that he did truely and great ly bewaile their case Tim. What instructions are we to learne out of this first verse Silas That a Christian must alwaies speake trueth but especially in an oath the reason is because an vntrueth vttered in an oath is not onely a lye but it is a periurie which is a greater sinne Secondly because by such vntrueths Gods name is dishonoured when hee is called to witnesse a false matter who is the auenger of all falsehoode Tim. What vse hereof Silas It admonisheth all men to take heede what they affirme or denie vpon their oath that it be no vaine matter or vncertaine and doubtfull or vntrue or false but such as they know to be most certaine and true Tim. What further instruction from hence Silas Hence wee learne what an oath is by whome we may sweare and in what forme of words Tim. What is an Oath Silas A confirmation of some hidden trueth necessary to be knowne and yet not knowne to others by appealing to the witnesse and iudgement of GOD who is the searcher of hearts and punisher of periurie 1 Kings 8. 32. Heb. 6. Tim. By whome may we sweare Silas By Christ Iesus and by the Holy Ghost as well as by God the Father which doth plainly proue the deity of Christ and the Spirit as also that it is a sinne to sweare by any Creature because they are not the searchers of hearts nor punishers of secret periuries also because swearing lawfully is a part of Gods worship Deut. 6. 13. Tim. Why then doth Paul put his conscience in the Oath it being a creature Sil. His meaning is that what his conscience knew to be true Christ the Spirit also knew it more perfectly Tim. In what forme is an Oath to be taken Silas Thus I speake the trueth and lye not Christ bearingmy conscience witnesse Tim. 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 whoÌ 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 coÌmeth 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 theÌ 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 ãâã mercy in act on whom I will haue compassion in electing them I will haue compassion in iustifying sanctifying glorifying thus ãâã ãâã ãâã doe collect Hence is God in Scripture to armed the Father of ãâã 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 ãâã but after his infinite mercies Secondly it serues to humble Gods children in who ãâã ãâã no cause ãâã ãâã him to she we them the ãâã ãâã but must setch and draw it ãâã 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 ãâã 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 ãâã 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 ãâã from this sentence ãâã together Silas These first that election seeing it comes from mercy doeth therefore ãâã misery for mercy hath relation vnto misery therefore God did not chuse men as they are in ãâã but as in the ãâã and fall Also that so ãâã seene ãâã could ãâã ãâã 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 ãâã 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 ãâã 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 ãâã 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 meÌtioned 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
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 ãâã 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 beloÌg to this life as to eat rest take phisick c. or to resraine the outward ãâã 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 ãâã persons Silas No otherwise as in this regard ãâã 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 ãâã 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
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 theÌselues 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 streÌgth 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 ãâã 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 ãâã 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 ãâã 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 ãâã 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 ãâã 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
haue it Againe euen these Iewes did not diuide works from grace as in the example of the Pharisie who confesseth his workes to come of Gods grace and yet could not be iustified by his owne workes For sinners are first iustified before they can do any thing pleasing to God Good workes follow a person already iustified but they go not afore as cause of iustification DIAL XXI Verse 32 33. For they stumbled at the stumbling stone as it is written Behold I lay in Sion a stumbling stone a rocke to make men fall and euery one that beleeueth in him shall not be ashamed Tim. VVHat is the drift of this Text Silas To giue a reason why the Iewes beleeued not in Christ which is this because Christ became to them a stone to stumble at that is they were offended at him therefore they woulde not beleeue in him but wilfully refused him and crucified him as an euil doer This is prooued by two Testimonies out of the Prophet Esay as Chap. 8 14. and Chap. 28 16. in which places God did foretell this thing so as it comes not by chance but by Gods prouidence Tim. What things are wee to note out of these Testimonies generally Silas These things First who laide this stone to wit God I lay Secondly who is this stumbling stone Christ in whom we are to beleeue Thirdly where it is laid In Sion the visible Church Fourthly to what end it is laide to stumble at it Fiftly what it is to stumble at this stone not to beleeue in Christ. Sixtly what will be the condition of such euen shame and eu rlasting confusion set out by the contrary for they shall not bee ashamed but saued which do trust in him Tim. Come to the Interpretation of the words and tell vs who are these They Silas Such as bee called Israelites verse 3. that is the people of the Iewes which liued in the time of Christ and his Apostles Tim. What is meant by the stumbling stone Silas Christ as Peter expounds it 1 Pet. 2 6. where the prophesie of Esay is applyed to Christ. Christ is a stumbling stone not properly of his owne Nature for so hee is a precious stone a corner stone a stone of Triall but accidentally by the fault of men which through wilfull blindnesse stumble at him and so take hurt not actiuely to make men stumble but passiuely because men fall dash themselues against him Tim. What is it to stumble at this stone Silas To take offence and bee hindered in the way of their saluation or to be made the worse this the Iewes did not iustly but vniustly so as it was an offence not giuen but taken Tim. What things were therein Christ where-with they might take offence Silas First the outward vilenesse of his person beeing to see to a meane contemptible man Esay 53. 2. Secondly the base condition of his kingdome beeing without worldly state and glory Iohn 18. 36. Thirdly the pouerty of his Disciples and followers being Fishers and other tradesmen Math. 4 18. Fourthly his conuersation because he kept company with sinners Math. 9 10. Fiftly his doctrine because hee reproued their superstition couetousnesse and hypocrisie Luke 16. Math. 23. teaching that remission of sins and eternal life is not to be got by obseruing of Moses law but by beleeuing in him and in his Father Lastly they reproched as his humane nature saying hee was a friend to Publicanes and sinners so his diuine nature too saying he cast out Diuels by Belzebub Prince of Deuils Mat. 12. So deep offence they took at Christ in the former respects that in stead of beleeuing in him they blasphemed him and rayled against him Tim. What doctrine is to be learned from these first words they stumbled c. Silas That there are two sortes of offences one giuen another taken when men hinder their owne saluation by taking an offence when no iust cause is giuen Secondly as none must giue offence to others so men must beware how they take any offence the reason is because a woe is due to such as vniustly take offence Woe be vnto the world because of offences Math. 18. yet greater punishment belongs to such by whome the offence commeth Thirdly such as take offence doe hurt their own saluation and hinder their course of godlinesse as a man which stumbleth at a stone through ouer-sight which he might auoide hindereth his race and looseth the price so by offences taken our proceeding in godlinesse is stayed and interrupted or broken off Tim. What vse of this poynt Silas It serues to warne all to get strength and wisedome that they be not turned out of the way with euery light matter or with euery occasioÌ or shew of offence Secondly it serues to reproue such as easily giue ouer their profession or care of wel doing wheÌ no cause is ministred but like the Iewes are troubled and hindred in their Christian race for the sewnesse or meanenes of true professors or for the simplicity of the ministers or of their preaching or for the doctrine sake which they teach and because other Ministers or Magistrates doe their duties to fall at such thinges as shoulde strengthen and builde vs vppe is a signe of great weaknesse they are in excusable who cannot resist an offence giuen but to drawe and pull offences to our selues when none are giuen this is intollerable Tim. What other doctrine from verse 32 Silas That the trueth must still be vrged though wicked men be offended at the word the Apostles did not forbeare to preach the Gospell of Christ though the Iewes were offended at it and persecuted both Christ and the preachers of it so did Christ proceed in his office though Pharises false Prophets and wicked men weere displeased and vrged so must Christs Ministers doe Tim. Who be they which stumble at the doctrine of Christ now Silas Two sorts especially first wicked liuers Secondly Popish and supersticious persons who barke like dogs against the whole some words of Christ as free and absolute predestination free iustification by faith at the bondage of mans will to goodnesse at the doctrine of the Sacraments that grace is not tyed to them but sealed by them Tim. Must still Gods Ministers for all this goe forward to preach and the people to professe these and such like truthes Silas They must so after the example of Christ the Prophets and Apostles also GOD hath commaunded vs to preach aud hath put the office vpon vs and therefore wo to vs if we doe it not Lastly whether men stumble at the doctrine or meekely receiue it yet it is still a sweete sauour to God euen when it is a sauour to death as well as when it is a sauour to life Tim. What vse of this point Silas It giueth admonition to Ministers and people not to faint or goe on lesse couragiously in their holye religion because of scandals which be as rife as stones in the
vs that that to our good intentions wee ioyne good ends and to our good endes good meanes that all may bee good not making our owne or other mens opinions and affections the rule of our meaninges except they agree with the rule of the Scriptures euen with Gods minde contained therein without the certaine cleare knowledge whereof thorough the enlightning of the holy Ghost euen out praiers our preaching our thankesgiuing and receiuing the holy mysteries or other duties of religion and Righteousnesse with whatsoeuer good meaning wee seeke to do them they are turned into sinne beeing I say not done by knowledge and obedience of the will of GOD therein Rom. 14 23. 1 Tim. 4 3. DIAL III. Verse 3. For they being ignorant of the Righteousnesse of God and going about to establish their owne Righteousnesse haue not submitted themselues vnto the Righteousnesse of GOD. Tim. WHat is perfourmed by the Apostle in this verse Silas These two thinges First the faults of the Iewes zeale are heere more distinctly and plainly laid downe as first their ignorance of the righteousnesse of God Secondly from thence did spring pride out of opinion of their owne righteousnes Thirdly their pride engendred contempt of the grace righteousnesse of Christ. The second thing is the 2. maine part of this Chapter to wit the distinction of righteousnesse into two parts the righteousnesse of God and our owne righteousnesse Tim. What is meant heere by ignorance Silas Not barely the want of knowledge but the not knowing of such things as the Iewes being Gods people were bound to know For the righteousnesse of GOD was reuealed in Scripture hauing witnesse from the Lawe and Prophets and taught in the Assemblies and a thing verie needefull to bee knowne as that wherein mans felicitie doth consist for Righteousnesse and blessednesse are alwayes ioyned and annexed together vnseparably Psal. 32 1. Hab. 2 4. The lust shall liue by Faith Tim. What signifies the righteousnesse of God Silas The righteousnesse of God is threefold first his vniuersall iustice which requireth in Angels and men perfect purity outward and inward in all poyntes according to the exact ãâã of the law Secondly particular correctiue iustice whereby hee eternally reuengeth and punisheth sin sinners without pardon in Christ Rom. 3. 5. Thirdly that which Scripture calles the righteousnesse of Christ and offaith Romaines 3. 22. and 10. 6. In all these three sorts of righteousnesse the Iewes were ignorant although the third bee heere meant principally which is called the righteousnes of God because it is giuen appoin ted and approued of God Tim. What are we to gather for our instruction from the first words being thus expounded Silas That it is a sinne to bee ignorant of God or his righteousnesse The reason is because wee haue a commandement from God to seek the knowledge of him and that which pleaseth him Exodus 20. 3. 1. Chro. 28. 8. Destruction is threatned to the ignorance of the Gospell Tim. But is there no difference in this sin of ignorance are all ignorant persons alike sinners Silas No not so their ignorance is the lesse sinnefull which want meanes of knowledge as the Turkes and the Pagans but these Iewes here spoken off had Moses and the Prophets therefore their ignorance was the greater sinne Tim. What vse hereof Silas It shewes them to be deceiued which thinke to bee excused before God by their ignorance of his will whereas none no not simple ignorance can excuse any for he must be beaten who knoweth not his masters wil much lesse affected and wilfull ignorance Secondly it exhorts all Christians as they will auoyde the guilt of sin and condemnation to labour for the knowledge of God and his righteousnesse for herein stands eternall life to knowe God and Christ Iesus Iohn 17 3. and Christians should account all things as dung in respect of the precious knowledge of Iesus Christ. Phil. 3. 8. Tim. What other thing collect we from these words Silas That where there is the ignorance of God and his righteousnesse there can be no true zeale for God for in all right zeale the thing which is earnestly loued must be distinctly knowne of him that loues it Tim. What profit is to be made of this poynt Silas It proueth the zeale of supersticious Papists and blind Protestants to be vicious and dissembled for whatsoeuer earnestnesse they shew as they can be very holy and earnest about things pleasing to God and belonging to his glory as they thinke yet all that is nothing lesse then true zeale so long as they are ignorant of GOD and his word also it shewes the cause why nien lacke good zeale to wit ignorance it is the mother of an erronious zeale Tim. What doth accompany this their ignorance Silas Arrogancy and haughtinesse of minde in that they sought to establish their owne righteousnes Tim. What is meant by their owne righteousnes Silas The righteousnes of the lawe or of workes inherent in themselues and consisting in their own labours and working either before grace by strength of nature or after grace by the Spirite whereby they thought to merite Gods fauour and eternall life as the Pharisie Luke 18. Tim. What are we to learne from hence that Pride accompanieth ignorance Silas First the falsehood of that Popish principle that ignorance is the mother of deuotion whereas indeede it is the Parent of errour and presumption Secondly we see what a dangerous matter it is to be ignorant of God and Christ for such doe not take themselues to be in that sinfull and damnable estate and to haue neede of Christ his sufferings and obedience but that by their owne workes and seruing of God they shall bee saued well enough as these Iewes thought which is a pride most execrable The nature whereof is to make a man to seeke for all felicity in himselfe and not to bee beholden to any other for any thing rather chuse to perish then to receiue the righteousnes of Christ as beggers doe almes Tim. What is meant here by establishing Silas To erect set vp and make to stand whereby is implyed that mans owne righteousnesse is very weak like a dead corps or one that lyeth bed-rid or a baby made of clouts For as in vaine we goe about to set vp these or to make them to stand so mans own righteousnes by works is vnable to stand before the exact iudgement seat of God Psal. 130. 3. 4. Dan. 9. The reason is because the woorkes which men doe before grace are sinfull and offend God seeing they be not done out of saith Rom. 14. Secondly the works which follow faith are imperfect and therefore cannot please God and merit his fauour And lastly euen our best workes are but the fruites and effects of our iustification and therefore can be no meritorious causes of it Tim. Whereunto must this knowledge serue vs Sil. That we beware
any which be iustified and saued they are beholden to the great and exceeding goodnes of God for it Ephes. 2 7 8. Secondly God so loues his Children as he is not onely good to them but rich to them and heapeth his grace vpon them See Ephes. 2 5. Thirdly wee haue no cause to enuy other Christians seeing God is rich enough to suffice all as the Sun hath light enough for all that stande in it Therefore as the Iewes are to be blamed for grutching at the conuersion of the Gentile whereby nothing was taken from the Iew so they are faultie and do sinne which frette at the prosperity of others either spirituall or bodilie This disease springeth froÌ hence that they consider not that the goodnesse of God is bottomlesse being such a fountain as can neuer be drawne dry his riches being farre vnlike worldly riches which are diminished by giuing Tim. Whence is the second authority fetched Silas From Ioel 2 32. Tim. How may it appeare that Paul doth rightly apply this to Christ and to faith in him Sil. By comparing this text with Acts 2 21. where Peter expoundeth this place of Ioell touching Christ saluation by him such harmony there is in the holy Scripture Tim. What doctrine learne we from this verse Silas That whosoeuer confesseth Christ and calleth vpon him is sure of saluation because God hath so promised Secondly that religious prayer is to be directed vnto God alone because hee alone is the searcher of the heart and is God alsufficient Gen. 17 1. Here falleth to ground inuocation of Saints Thirdly that there is no true prayers but in the Church of God which is the Sion and Ierusalem where the Prophet promiseth deliuerance and saluation Fourthly the people of God neuer pray to him in vaine for howsoeuer they are not heard in that very particular which they request for that God seeth it not expedient for theÌ yet seeing they that call on him are saued therefore hee is neuer called on without great fruite and wholesome effect This is a great encouragement to diligence yea and vnto constancy in calling vpon God through Christ considering that they shall be heard vnto saluation though they be not alwayes heard vnto their desire DIAL X. Verse 14. But how shall they call vpon him in whom they haue not beleeued and how shall they beleeue except they heare how shall they heare without a preacher and how shall he preach except he be sent Tim. VVHat is the purpose and drift of this text Silas Sithence the righteousnesse of faith is the onely true righteousnesse doth in common by the promise of God belong to ãâã and Gentile as we haue seene out of the former text The purpose of the Apostle is nowe to proue that the Apostles must be sent of God to preach the Gospell to both people to be as the ordinary meanes to be get faith and to bring them to Christ that through his righteousnes imputed to them they might bee saued And heerein a secret obiection is answered for our Apostle hauing soundly confirmed that our true righteousnesse before God which bringeth peace to the soule must be had not by working after the law but by beleeuing the Euangelicall promises of forgiuenesse of sinnes and life eternall by Christ dead and raised and that these promises equally belong to Iew and Gentile The next thing to be required was this how we might ordinarily come vnto attaine this faith and the righteousnesse which it layeth hold on whereunto Paul now answereth that this is gotten by means of Apostles and other Preachers sent of God to preach the word of the Gospell So as this text of all other Scriptures doth very plainly and worthily commend to vs the singular excellency the great fruite and necessity of the worde preached being the meanes ordained of God to conuay into the heartes of elect Iewes and Gentiles that most precious guist of faith which receiueth Christ and his righteousnes vnto saluation in heauen Tim. What argument doth the Apostle vse to proue his purpose by Sil. By a gradation or proceeding from the effects to the causes negatiuely or from the cause to the effect affirmatiuely Thus God by his Prophets promised saluation indifferently to Iewe and Gentile but without calling on God or prayer there is no saluation and none can pray without faith and no faith without hearing no hearing without a Preacher no Preacher without commission or sending Therefore it is necessary to all people for the obtayning of saluation that God send his Apostles and other Ministers to preach the word From the causes to the effects the argument runneth thus affirmatiuely it is by the free and merciful sending of God that men do preach such as preach ought to bee heard by hearing Gods word there commeth faith faith bringeth prayer prayer is a sure note of saluation therefore God must send some to bee Preachers that others may get saluation Or thus Gods sending causeth Preachers preaching bringeth hearing hearing breedes beleeuing faith worketh prayer prayer obtaines saluation This serues to stay the Iewes from grudging against the Apostles because the Gentiles being appointed of God to faith and saluation must not be denied the meanes and helpes by which God will saue his owne therefore no cause to mislike the Apostles for preaching the doctrine of Christ to the Gentiles Tim. After what fashion and sort is this text set downe Sil. By interrogations or questions which are negations in force and must euery one of them bee thus answered they cannot how shall they call on him in whom they haue not beleeued The answere is they cannot and so of the rest Tim. How many be the steps or parts of this gradation Sllas They be sixe First saluation Secondly calling on God Thirdly faith in Christ. Fourthly hearing Fiftly preaching the word Sixtly the sending or vocation of God which are knit together in one chaine as causes and effects the first being concluded of the last and the last inferred of the first as we haue before set downe Tim. What doe ye call saluation verse 13 Silas A deliuerance from all sinne and all miseries and the enioying of most perfect blisse in heauen This saluation is giuen the elect in this world imperfectly by iustification deliuering from all guilt and the whole punishment of sinne and by sanctification freeing them in part from the power and dominion of sinne and perfectly by glorification in the world to come discharging the elect of all the remainder of sinne of all corruption and infirmities whatsoeuer that they may be like Christ in his celestiall glory and felicity Tim. The calling vpon God how manifold is it Sil. Twofold first false and counterfet when men draw neare with the lips onely as the Pharisie prayed Luke 18. 11. Secondly true and sound when with our hearts wee desire of God needfull and lawfull things with sure trust to obtaine them through the intercession of Christ.
heere applieth it to the Apostles which published the Gospell also the Prophets in their preaching with gladsome thinges did mingle very heauy thinges and terrible threatnings but the preaching of the Apostles was most gladsome and wholesome We beseech you be reconciled c. 2. Cor. 5 Tim. What is here meant by feet Silas One member is put for the wholeman so as by feet is meant the Apostles themselues and their comming with the Gospell The reason why hee onely mentioned the feete is because they trauelled vppon their feete to spread the Gospel both naked and weary being poore and needy see Math. 10. Secondly to shewe thereby that the Gospel should not be spread abroad by force and strength but by a humble lowly kinde of teaching Tim. Why are the Apostles feete called beautifull Sil. To signifie that their comming was beautifull and desirable preaching most sweet and comfortable matters Their comming was thus beautifull first in respect of the manner of their teaching which was with great alluring and delighting their words being sweet as hony and very gracious Secondly in respect of their sweet exhortations and holy life Thirdly because of their powerfull miracles wherewith they confirmed their doctrine Lastly in respect of the message which they brought which was glad tidings of peace and good things Tim. What signifies peace Silas Atonement with God by Christ who of enemies are made friendes to God by iustifying them Rom. 5 1. Whereof followes a double peace first of the conscience in that sinne being now forgiuen it can no more vexe or torment the conscience which cannot now accuse and furiously raile against vs as it was wont to doe neither can our wicked affections so disquiete vs being renewed and led by the spirit Secondly a most louing peace with the brethren hauing all one heart in the Lord and one soule Tim. What are the good things heere spoken of Silas Not earthly and perishing but celestiall and eternall good things as remission of sinnes righteousnesse the holy Ghost regeneration and eternall life the least of them greater then a world Tim. What doctrine doth arise from the words thus opened Silas First that the substance of the Gospell is to declare the enmity of God with man in regard of sinne and that reconciliation is to be attained only in Christ through faith Secondly that the Gospell ought to be much loued respected of vs aboue all other things because it brings vs tydings sure and sweete of the chiefest good thinges as that our sinnes are forgiuen vs c. Thirdly that all outward blessings and deliuerances are tokens of God reconciled to true beleeuers Fourthly that all afflictions whatsoeuer haue not now the nature of punishments but are for chastisment vnto amendment and remembrances c. O how ioyfull tydings are these especially to contrite and troubled soules which are feared with their sinnes and Gods iudgements How should we esteeme of that Gospell which declareth such desireable and gladsome matters how dull and heauie be those soules which be not affected which leape not for ioy Tim. What vse of this point Silas To reproue such as neglect the Gospell or prefer ought before it or contemne it or do not duly consider the excellency of it Secondly to exhort all men to bee much more aboundantly thankefull for the Gospell which offers and opens a treasure of most worthy and rare good things liuing well and godlily that God may long graunt vs the possession of it least for vnbeliefe and vnthankfulnes we deserue to loose it as the seauen Churches of Asia did Reue. 2 3. Tim. What other doctrine gather you hence Silas That the true and diligent Minister of the Gospel ought greatly to bee had in reuerence The reason is because they are the messengers that bring vnto vs these excellent and needfull things and God hath here commanded vs to admire their very feete which are their basest members For if such as bring vs good newes though but of temporall things are welcome to vs and wee gladly respect them then how much more are the messengers of eternall saluation to be had in honour againe if we thinke them worthy to be esteemed that offer vnto vs but a world ly treasure how much more are they to bee accounted off which brings vs a spirituall and heauenly treasure Lastly if in euery profession the Ministers thereof vse to bee honoured as the idolatrous Pagans honour their sacrificing Priests the Papistes their massing priestes the Turkes their praying Priests therefore a shame were it to Christians if they should not honor their preachers which preach peace to theÌ being messeÌgers of reconcilement to the K. of heaueÌ Tim. What vse of this poynt Sil. It exhorts all godly Christians to haue their Ministers in singular loue and to acknowledge them thankefully to prouide for them not grudgingly to exchaunge their temporall for spirituall good things their earthly for celestiall 1 Cor. 9. Galat. 6. 1 Thes. 5 12. 13. Secondly a sharp reprehension of such as vse their well deseruing Ministers vnkindly or vnreuerently falsly accusing them wilfully resisting them cowardly forsaking them these shew themselues vnwoorthy of the Gospell which so badly entreat the Ministers of it Tim. What other doctrine Silas That it is the duty of Gods Ministers to preach good things to the people which reproues the vnsufficient or vnwilling which will not or cannot there is an heauy and eternall waight of vengeance due to such Also it bewraies the Pope to be no true Minister of Christ because he doth nothing lesse then bring peace and the message of saluation nay hee is a maine enemy to the doctrine of the Gospell disturbes the peace of kingdomes and common-wealths by his ambition and tyranny and yet he dareth to appropriate this text to himselfe offering his feete couered with Buskins of gold to be kissed of Kings and Princes because it is written How beautifull are the feete that bringeth glad tidings applying that vnto his proud pompous shooes which the Holy-Ghost vnderstood of sounde and painefull preaching which the Pope flyes from as the Owle abhorres the light DIAL XII Verse 16 17. But they haue not all obeyed the Gospell for Esay saith Lord who hath beleeued our report Then faith is by hearing and hearing by the word of God Tim. VVHat doth this Text containe Silas A cause why we should not maruaile that the Iewes did not beleeue the Gospell though the Apostles were sent of God to preach such a worthy and welcome message for Esay had foretold that it should come to passe Secondly a conclusion of the former gradation in verse 14. shewing whence faith in Christ doth proceede as touching the neerest and externall cause namely by the Organ of hearing verse 17. Tim. What is meant by the Gospell Silas Generally any gladsome newes but especially the glad tydings of remission of sinnes by Christ as Luke 2 10 11. I
bring you tydings of great ioy c. Tim. What signifies to obey the Gospell Silas To beleeue the doctrine of saluation by Christ and thus the word is vsed in Acts 6 7. and Romanes 1 5. whereupon it is tearmed the Lawe of Faith Rom. 3. 27. because it requireth obedience Tim. For what Reasons is Faith called Obedience and to Obey put for Beleeue Silas Because to beleeue is the chiefest obedience it is commanded vs to beleeue in Christ 1 Iohn 3 23. and our reason and iudgement is naturally repugnant to the Doctrine of the word for they are darknesse Ephes. 5 8. Therefore to assent to the word and willingly to beleeue the truth without reasoning and gainsaying it is a verie great obedience Secondly this obedience of Faith bringeth forth obedience in practise for faith purifieth the heart Acts 15 9. and workes by loue Gal. 5 6. No Christian shall obey God by louing him and our neighbour by slaying sinne and dooing righteousnesse vnlesse he first beleeue that the word is from God and submit to it by Faith Tim. What will follow heereof Sil. First that all vnbeleeuers are obstinate and rebellious sinners against God though they think otherwise and be held for honest men Secondly that such as lacke Faith cannot perfourme any obedience vnto God it is sinne if it be not of faith Tim. What Doctrine ariseth from hence That all which heard the Apostles did not beleeue them Tim. That the Faith of the Gospell is not common to all which heard the Gospell as it is written All men haue not Faith 2 Thess. 3 2. Also experience proueth the truth heereof for the Prophets complaine that few beleeue their preaching Esay 53 1. Also Christ when hee preached the doctrine of the Gospell most clearly and mightily confirmed it by myracles yet but one heere and there did receiue it scarse one man of a thousand such also was the successe of the Apostles preaching as this place proueth and such it is continually Tim. But Paule had sayde that hearing bringeth foorth Faith Silas It is true that hearing of the word is necessarie to faith but not on the contrary doth faith necessarilie follow of hearing If any man do beleeue it is thorough hearing as an outward meanes but not euery one that heareth proueth a beleeuer Iustification presupposeth vocation but vocation is not alwaies accompanied with Iustification Tim. What is the reason why all which heare do not proue beleeuers Sil. Because all are not elect and it is a certain thing that onely such as are ordained to life do beleeue Actes 13 48. Thence it is called the Faith of the elect Titus 1 1. and they are said to be called which are predestinate Rom. 8 31. Secondly because outward hearing is not enough to engender faith there must be also an opening of the eyes and heart by the Spirit Acts 26 18. and 16 14. But this Spirit the world cannot receiue Iohn 14 17. Such onely receiue it to whom it is giuen Math. 13 11. And Esay 53 1. hauing saide few beleeued their report addeth this as a reason because The arme of the Lord was not reuealed that is Gods powerfull spirit did not touch their hearts effectually Thirdly in some their pride and ouer-weening by conceyuing too highly of their owne wit and vnderstanding leaning vnto their owne naturall wisedome is a very great hinderance to faith Math. 11 25. 1 Cor. 1 26. Fourthly many stumble at the pouertie of Christ and his followers Mat. 11 6. To which may be added the wicked examples of preachers and professors of the Faith as a great obstacle Tim. What vse is to be made heereof Silas That we now do not the lesse esteeme the Gospell though we see it generally vnfruitfull because this hath beene the portion of other times and ages herewith Christians must arme themselues that they bee not offended to see the multitude of vnbeleeuers and there is no place so ful of vnrighteous men as where the word is most preached which is a great occasion of stumbling to cause men to thinke ill of the Doctrine as if it were the proper cause of wickednesse or at the leastwise vnable to conuert sinnes whereas the faulte is not in the word nor alwayes in the teachers but in the indisposition naughtines of the hearers the seede being good but the ground barren and euill Secondly it confutes such as thinke the Faith of the Gospell to proceede in part at the least from the naturall strength of mans free will whereas this beeing equall and of the like force in all men then should all men haue Faith and equally obey the Gospell If free will were the cause of beleeuing that is if men did therefore beleeue and receiue Grace offered because they are willing to receiue it might refuse if they would if Faith might come after this fashion who is it but he would be content to be a beleeuer But the Scripture teacheth vs that Faith is the gift of God Tim. From whence doth the Apostle fetch this testimonie of Esay to prooue the fewnesse of beleeuers what is the drift of that Oracle Silas He doth fetch it from Esay 53 1. the drift both of the Prophet there and the Apostle heere is all one euen to complaine of the Iewes infidelity namely that the ioyfull message of the Gospell had so harde successe and vnhappy end among them as that the greatest number should still abide in their vnbeleefe wherewith seeing men were not mooued therefore Paul turneth his complaint to God and mourneth for it before him Tim. What are wee to vnderstand by this Question Who hath Sil. This question signifies sometimes None at al as Rom. 10 6. and it is sometimes put for Few as Psal. 15 1. and heere likewise Tim. What signifies Report Silas The word in the Hebrew signifies hearing or the Doctrine which was heard not which the Apostles themselues heard of God but which the Iewes heard from the Apostles therefore it is saide Our report in which word the thing which is the obiect of hearing is put for hearing it selfe Tim. What Doctrines from hence Silas That the Prophets by the Spirit of prophesy did foresee what effects would follow the Gospell preached to the Iewes God foreseeth all thinges of himselfe primarily men do it secondarily by the helpe of his Spirit Secondly we learne that it is a cause of great greefe to the Ministers of God to see none or little fruite to come of their teaching Heb. 13 17. wherein they must shewe patience considering it was the portion of Christ his Prophets and Apostles Thirdly wee learne that when the Gospell was first deliuered to the Iewes the smallest number did receiue it euen an handfull in respect of the rest which resisted it like to the gleannings in haruest or Grapes after the vintage The cause heereof was not the prophesie of Esay because he foretold it but the coÌtrary rather beeing true
Prophets rayling at them and speaking against their doctrine with their tongues whereof we haue an example in Acts 13 45. and 19 9. Tim. What followes heereupon Silas That the Iewes for trampling Gods mercies vnder foote and spurning at his word did deserue to bee reiected and without wrong were refused of God and secondly that they had no cause at all to be angry that the Gentiles were adopted taken in to be Gods people in their roome seeing they wel deserued to be quite cut off Tim. What Instructions ariseth from hence Silas First that vnbeleefe of heart when the word of God cannot perswade vs is like the sinne of Rebellion For such do in their hearts rise vp and resist God as Rebels their Prince Secondly that infidelity doth bring forth and breede contradiction therefore men are bold with their mouths to speake against the doctrine of the Scriptures because they do not vnderstand nor beleeue it as faith engendreth reuerence of the word and causeth vs to glorifie it so incredulity procureth prophane men to speake ill of the word of God and to raile at the true Ministers thereof which howe greeuous and heyuous a sinne it is may appeare by the punnishment God tooke on the Iewes whom he cast off for it Thirdly we learne that both Ministers and other godly Christians are to take it patiently when men resist the trueth which they vtter seeing the vngodly Iewes did gainesay euen God himselfe speaking to theÌ by his Prophets And are men better or greater then God Shall God be gainsaid and dost thou so take on and vexe because thy worde or counsell is crossed and controlled Learne humility and be content to be contradicted CHAP. XI DIAL I. Verse 1 2. I demaund then hath God cast away his people God forbid For I am an Israelite of the seede of Abraham of the Tribe of Beniamin God hath not cast away his people whom he knew before Timotheus WHat is the drift of this whole Chapter Silas To proue that the Iewes howsoeuer a rebellious people yet are not reiected from being Gods people either vniiersally nor for euer but that stil some of them were conuerted to Christ and many more should be towards the end of the world by which discourse he purposeth to comfort the Iewes against despaire and to confirme the stablenesse of Gods promises which failed not towards any Iew which was elected of God And secondly to exhort the Gentiles which were admitted into the voide roome of the refused Iewes to bee modest and lowly minded to take heede of the contempt of the Iewes who were faln and of security considering Gods mercies towards them in their free adoption and Gods seuerity vnto the obstinate Iewes whom yet he had not so abandoned but that he could and would gather them againe into the folde of his Church So as the drifte of this Chapter is two fold one to keepe the Iewes from despaire the other to preserue the Gentiles from presumption and pride Tim. What are the parts of this Chapter Silas They be foure First Doctrinall wherein hee doth three things First hee teacheth to the comsort of the Iewes that a remainder of them were Gods elect to verse 7. and thence vnro the 11. verse Paul confirmeth by a double testimony one out of Esay and another out of Dauid that the most part of the Iewes were reiected Lastly he openeth the finall cause or end of Gods counsell in casting off the vnbeleeuing Iewes to wit that thereby an occasion of calling the Gentiles might bee giuen vnto ver 17. The second part is exhortatorie vnto the Gentiles to verse 25. The third part is Propheticall fore-telling the vocation of the Iewes vnto verse 33. And fourthly a conclusion consisting of an exclamation and of a prayer vnto the end of the chapter Tim. What be the parts of this Text Silas Two First an Obiection Secondly an answer thereunto Tim. What is the Obiection Silas This O Paul if the Iews be cast off as thou seemest to affirme out of Esay that for their vnthankfulnes contempt of God they are of him worthlly shut out then are Gods people cast off For the Iewes were Gods people and if they bee cast off then what becomes of Gods promises made to that people and what hope doth there remaine of their saluation Thus might weak ones reason against that which hee wrote in the end of the Chapter but cauillers will bee ready to alledge the Adoption of Abraham and his seed whom God tooke of especiall fauour to be his owne people so as hee should be vnconstant if he brake his owne couenant All this is contained in the first words I say then hath God cast away his people that is I see what you will say vpon my former speeches that Gods people are drawne away from grace and saluation Tim. How is this Obiection answered Silas Two wayes First by deniall God forbid that is I am farre from thinking any such thing that al the Iewes are generally cast out from grace Secondly he proueth this his deniall by sufficient and strong arguments As first from his owne example Secondly from the efficient cause Thirdly from the example of Elias his time applied to the present time wherein Paul wrote Tim. How doth he reason from his owne example Silas Thus I Paul am a Iew not a Proselite conuerted to the Faith but a Iew by Nation not of a base but of a Noble Tribe euen of Beniamin who was borne not of the hand-maides of Iacob but of Rachell his wife but though I be a Iew I am not cast out of Gods fauour and couenant therefore all the Iewes are not reiected from Christ for then shold I be reiected too seeing I am an Israelite Tim. What Doctrine is to bee gathered from this firste reason Sil. That an elect person which is conuerted may be sure of his owne election vnto life Paul was an elect man no cast-out but a chosen vessel and Paul did know himselfe to be so as this place sheweth with Rom. 8 35. Therfore the elect may be sure that they are of the elect and consequently that they shall be saued for all the elect are to be saued and all which are to bee saued bee elect these be Term ni conuertibiles Tim. But Paul knew this by some singular and speciall reuelation Silas He knew it rather by the certainty and assurance of Faith which wheresoeuer it is it is knowne to bee there as Augustine saith they who know themselues to be ãâã doe withall assure their heartes of their owne election and saluation because the promise of saluation is made to them which are endowed with Faith and all such are ordained to life Iohn 13 16 18 36. Acts 13 48. Tim. What Vse of this Doctrine Silas First to confute the Papists who teach that men ought still to doubt and to haue onely a probable assurance of their owne
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 ãâã 1. 10. and it is made sure by the fruites of sanctification 2 ãâã 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 ãâã 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 ãâã 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 ãâã againe I am ãâã 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 ãâã may be assured of it for ãâã 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 ãâã 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 froÌ Idolatty though Elias knew not of them so now though Paul were ignorant of it
4. What art thou that condemnest another Mans seruant he standeth or falleth to his owne Maister DIAL IIII. Verse 5 6. Euen so then at this present time there is a remnant according to the election of Grace if by grace then it is no more by workes c. Tim. VVHat doth this Text containe Silas An application of the former example vnto the time wherein Paul himselfe liued Secondly a conclusion drawne out of the application to wit that if election be free and come of grace then not of workes for merit is contrarie vnto Grace which is not at all free if it bee not all and absolutelie free Tim. What is the sum of the application Sil. This that as Elias was not alone in that corrupt estate of Israel but euen then when all seemed to bee gone from God yet there were in secret left seuen thousand true Worshippers so now when Paul alone amongest all the Iewes seemed to prosesse Christ ãâã raigning in Iewry and Paganisme in all the Worlde besides yet no doubt but God had of his fauour kept certaine beleeuers which were not knowne to the world Tim. Shew vs somewhat particularly and more plainely wherein the times of Elias the Prophet and of Paul the Apostle were like for it seemed that this should be no good Reason that it should bee so in Pauls because it was so in Elias daces For there is no such necessity as that which is once done by singular and especiall example the same ought to be done in euery time and age Silas This example of Elias is very fitly applied to the times of Paul whether we respect the thing it self or the circumstances or the causes Touching the thing it selfe as Elias thought himselfe alone in Israel and yet was not for there were many more so Paul might take himself of al the Iewes to be the only professor of Christ whereas besides him there was a remnant For circumstances they do agree Elias the prophet was raised vp extraordinarily so was Paul myraculously called to be an Apostle Againe as Elias alone was zealous for the worship of God so Paul alone of all the Iewes was an earnest defender of the Doctrine of God and as very manie resisted Elias so not a few persecuted Paul and as in Elias time Idolatry had ouerspread the kingdome of Samaria so in Pauls time Hellenisme and Pharasaisme preuailed in the world For the cause it is the same to wit Gods free election of Grace which seeing it neuer faileth nor falleth therefore it euer calleth and keepeth a certain number vnto God in his Church visible and faueth a remnant in Pauls time as it reserued a coÌpany in Elias time election was the cause of reseruation of some then and of a remnant now Of these likenesses and resemblances there issueth an argument and similitude in the very phrase and manner of speech for in Elias story God sayed I haue ãâã and in Paules text it is sayed There is a remnant to make all thinges alike both in worde and matter And as the Apostle sayeth according to the election of grace so there it is written I haue reserued to my selfe which is all one in effect that they were not reserued of themselues but because God chose them in his euerlasting loue Tim. What lesson is it that wee learne by this comparing of the estate of the Church according to seuerall times Silas That it makes much for our comfort to lay together the olde and present state of the Church namely in time of afflictions The reason is because God is wont for the most part to vse like proceedings in the gouerning of his Church therfore in the afflicted state of the Church it will be very profitable to looke backe to former times of persecutions that as Paul by considering Elias his time armed himselfe against the fewnesse of professors so Gods children by such conference of times may stay their minds in patience For no crosses nowe happen but the like or worse haue falne in former ages of the Church It is vsual with the Papistes to boast of multitudes howe many and how mighty bee their friendes and followers the Gentry the Nobles Ladies and Lords Dukes Arch-dukes Princes Kings Emperours Learned men Cardinalles Popes are on their side and walke in their way whereas for most part a company of silly Tradesmen and silly persons take part with vs. To whom though we might truly say that our number is greater by a good many then they would haue it and that if the trueth of religion went by number then the Turkes and other Pagans should bee the true Church rather then Papists which come short in multitude of the Pagans Iewes and Turkes Yet let vs cast our eye backe vppon Elias and Paules times concluding that as then the multitude of Idolaters and vnbeleeuers did no preiudice to the trueth and worship of God which may be preserued and professed by a few as well as by many so nowe the faith of the Gospell if but one onely professed it in the world whereas God is to be thanked many Nations and Kings doe receiue it were not the lesse wholesome and sound though the whole world besides did goe after the great whore as sometime it did But come nowe nearer to the wordes of our Text which haue two parts First that a remnant of beleeuers were amongst the Iewes when Paul preached Secondly the true cause heereof is the election Tim. Tell vs what is meant by a remnant Sil. It signifies the smalnesse of the number of the faithfull that they were farre fewer then such as abode in vnbeliese and perished therein yet the number was not so smal but it made many thousands There is the like phrase in Rom. 9. 27 29. It is a metaphor borrowed from a cloth or heap of wheat whereof a remainder onely is left so but a few in comparison of the rest durst opeÌly professe the faith of Christ. Tim. What may we learne from this word for our Instruction Silas First that that part of men which perisheth is farre greater then that part which is saued as the whole heape of corne is more then that part which remaineth for seede and the peece or web of cloath is greater then the remnant and thus it is written That many are called fewe chosen Math 20 16. and that few doe enter into that narrow way which leades to life Mat. 7 14. Tim. What vse hereof Silas First to striue to be of this little stocke of this poore remnant whereof not to bee were better neuer to haue beene Secondly it mooueth to great thankfulnes such as are called to bee of this remnant when such numbers were passed ouer which were no worse then they by corruption and as good as they euery way by creation Tim. What is the second instruction Silas That the promises of God touching eternall life are neuer voyde nor euer doe fall away The
sundry similitudes as of a stone of an Iron sinnew of a brazen forehead of an heart of Adamant Ezek. 11 19. Esay 48 4. Zach. 7 12. Heere in Zacharie as also in that place of Esay there is a plaine description of an hard heart Sec Verses 11 12 of Zachary Tim. How many kindes of an hard heart be there Silas Two one Naturall which all men bring from the wombe called a stonie heart by Ezekiel in chap. 11. verse 19. for all men from their birth are enclined to the disobedience of God being sinners and enemies vngodly and the Children of Gods wrath Secondly there is an habituall hardnesse which is gotten by long custome of sinne which for a time takes away both the feare and feeling of sinne This is common both to elect and reprobate but with great difference For hardnesse of heart in the elect before their conuersion is totall and temporary it wholly possesseth them but it continueth onely vntill their calling after that their hardnesse is partiall mixt with tenderncsse and softnesse of heart as in Dauid and Peter but in the reprobate it is totall and perpetuall so as they remaine wholly obdurate and obstinate till their death as did Cain Esau Pharaoh Iudas and these refused Iewes heere spoken of And this last hardnesse is that which is heere meant in our text which is both of the whole heart and final or for euer For this onely is peculiar to such as be not elected as the nearest iust cause of their destruction which is inflicted vpon them not so much for sinne as for beeing hardened in sinne for their impenitency in sin to the end of their life notwithstanding al means vsed to soften and cause them to relent and turne to God from their sinne Tim. But it should seeme that fewe or no men are whollie hardened because Pharaoh yeelded and desired Moses to pray for him Esau wept Achab put on Sacke-cloath Also of Iudas it is written that hee repented and that Foelix trembled and Balaam wished that hee might dye the death of the righteous Silas These were but sudden motions in the wicked which lasted not like vnto flashings or lightnings Secondly they proceeded not from a soft and brokenhart but from slauish feare and dread or present smart of diuine iudgement Thirdly that beeing once ouer they returne to their former wickednesse and contempte of Gods will as Pharach did and Felix and the reste of them c. Tim. What is the Doctrine out of these words Silas That finall stubbornenesse in sin when a sinner obstinately continueth till his death in one or more knowne sins is a certaine marke of distinction betweene an elect childe of God which shall bee saued and him which shall be for euer condemned as appeareth Rom. 9 17 18. Math. 13 15. Iohn 17 11. 1 Iohn 5 18. The Reasons heere of be because it is neither sinne nor the number nor the long continuance in them that makes the actuall difference For in all these things many of the elect and reprobates are like therefore that which doth it must needes be this vniuersall and finall hardnesse of heart vnto which reprobates are giuen ouer and so are not the elect For whome God elects into their hearts he puts his Spirit which changeth their stony hearts into fleshy being made pliable by his will but the rest as our Text is they are hardned and left in their naturall corruption to persist in it to death and this is the second reason of the doctrine that the elect haue their natural stubbornnesse corrected by the Spirit of sanctification which altereth and reneweth them vnto the obedience of the word 1 Pet. 1 2. 2 Thess. 2 13. Tim. What profit are we to make of the knowledge of this Doctrine Silas It may serue to keepe vs from rash iudgement that wee neuer giue finall sentence vppon any man to brand him for a reprobate for who can tell if a wicked man will so continue vnto the end of his life some haue beene called at the ninth houre of the day some chaunged at the eleauenth and one to wit the Theefe on the crosse conuerted at the twelfe and last houre Secondly heere is a warning to all Christians aboue all thinges in the world to striue against hardnesse of heart and to labour for soft and obedient hearts for as this latter hart to wit when it is mooued and bowed by God to follow his worde is the greatest blessing being the peculiar note of the Childe of God and a speciall fruit of the Couenant so the other to wit a stiffe and vnyeelding heart is the greatest curse beeing the marke of cast-awayes and reiected persons vnto which euery man is so much the nearer the nearer he is vnto hardnes of heart and so much the further off the more softe and contrite his heart is This admonition will be found so much the more needfull if we duely consider with our selues these two things First that we liue in times of exceeding great case plenty and prosperity by which meanes the heartes of men are most vsually hardened and made forgetsull of God as it is written Deut. 32. 15. of the Israelites when they were full and well fed they forgot the strong God that made them and prooued like the vngratefull Horse that spurneth and kickes at his maister that fedde him Secondly that this iudgement of hardnes of heart hath generally ouerspread most men which nowe professe the Gospell all places being full of wilfull sinners which haue hearts as hard as the flint or the smithes anuell or the adamant such as no meanes faire nor soule either benefits or afflictions thretnings or promises can either breake or somuch as bend them The very word it selfe which should be the meanes of softning them through their owne mallice prooues a greater meanes to harden them Therefore in this generall hardnesse of hearte there is the more cause for all men to take heede to themselues to preuent it in themselues by all good courses as namely besides the constant vse of the publike workes of religion prayer sacraments the word read and preached these foure things following are to be done of all which desire to escape an hardned heart First in time of any affliction to worke their hearts earnestly to feele Gods displeasure in it and their owne sinnes which procured it alwayes begging that euery affliction may be effectually blessed to the humbling of their hearts In time of their prosperity dayly to confesse their knowne sinnes particularly vnto God with great griefe for the offence of God in them all and euery one of them Then to meditate often and earnestly of Gods iudgements against sinne in this worlde and in hell also to meditate of the passion and death of Christ crucified of their owne mortality and death of the day of iudgement Lastly to inure themselues to mourne as well for their small as great sinnes and to auoyde diligently
the occasion of all sinnes In the third place heere is an exhortation to stirre vp such to giue God thankes as haue receiued a soft and sanctified heart a sure testimony of their election by grace when their hearts are so tender as euery worde of God can pierce and prick it and take place for framing them to the sound obedience of his will 2 Thes. 2 13. Acts2 37. DIAL VII Verse 8. As it is written God hath giuen them the Spirite of slumber eyes that they should not see eares that they should not heare to this day Tim. VVHat doth the Apostle performe here or how doeth he goe forwards Silas Hee nowe setteth vppon the second part of this Chapter to shewe that the most part of the Iewes which then liued were repelled and cast out of God This part is so knit to the former as it contayneth the proofe of that which was said in the latter end of the 7. ver touching the hardning of reprobate Iewes The proofe is a diuine testimony God so appointed it and the Scriptures long before prophesied of their hardnesse Therefore I haue truely said that the rest were hardned Hee doeth not so much proue the thing to witte their hardnesse as to shewe whence it came from God so punishing the contempt of his worde as a most righteous Iudge God hath giuen Tim. What be the parts of this Text Silas Two first a preface of Paul According as it is written Secondly the text or place of Scripture which is alledged out of Esay 6. 9. and partly out of Esay 29 10. The sence and meaning is retayned though the words be not precisely the same in Paul as in Esay where it is God hath couered them with a spirite of slumber and shut their eyes Chap. 29 10. and Esay 6. 9. Goe and make their eares heauy and shut their eyes least they see c. Tim. What are we to learne out of this preface Silas One thing generally and two thinges particularly Tim. What is the generall doctrine Silas That Gods written word is the onely perfect rule and direction for all thinges necessary to bee knowne to mans saluation as appeareth Deut. 12 32. 2. Timo. 3 16. Iohn 20 31. Whatsoeuer is necessary sayeth a Father is plainely set downe in Scripture The reason of this doctrine is because the word is in nature like vnto God himselfe pure as he is pure and perfect as he is perfect God being infinite in wisedome his word cannot afford other then absolute direction Tim. What vse is to be made of this doctrine Silas It ouerthrowes vnwritten verities traditions of the Church as idle and vnneedfull Secondly it warneth all Christians to giue ouer themselues to bee gouerned by this word in will conscience affections words manners and conuersation Tim. What bee the two particular instructions from this place Silas A twofold vse of holy Scripture First that it alone is sufficient to confirm all doctrines of godlines Paul and other pen-men of the worde vse no other proofe of doctrine therefore this probation alone is enough humaine testimonies are too weake to prooue though they bee sound and agreeable to the worde because the conscience in matters of saluation is not satisfied till it heare and haue the voyce and worde of God himselfe whose word is autopiston woorthy of credite for it selfe and all other men to bee beleeued for the wordes sake the witnesses of woorthy men serues to bewray their consent with vs and ours with them in the same trueth Therefore we alledge them when neede is and cause requires sparingly placing them as seruants after their Lorde to test not to iudge this warnes vs to receiue no doctrine which will not admitte probation from Scripture Quod legimus id credimus sayeth Hierome wee beleeue so much as wee reade we are forbid by Paul to be wise aboue that which is written The second vse of holy Scripture is to serue vs not onely to proue but to declare and interprete doctrines Euen as the light of the Sunne sheweth it selfe and other things so doth holy Scripture though the Spirite be the principall interpreter of Scripture yet the Scriptures be the soueraigne and most certaine meane of interpretation one place which is obscure and harde beeing made more easie by some place which is plaine As for the learned fathers whatsoeuer the councell of Trent haue attributed to their vniforme consent as if that were the surest rule of interpretation yet they are but subordinate and secondary meanes of exposition and not that neyther further then they speake and write the truth and prooue their interpretations by the worde Againe how often are the Fathers found to iarre amongst themselues Further how shall we know what is Gods minde but from God himselfe declaring it in his word for according to it an exposition is lawfull without danger or biasphemy as heere hardnesse is interpreted by spirite of slumber and this is declared by eyes which see not and eares that heare not and heart which vnderstandeth not Our sences and enarrations saith Irenaeus without witnesse of Scripture haue no credite Tim. What things are we now to note out of the second part of our Text namely the place or testimony of Esay Silas Three things First the description of hardnes Secondly that hardnesse is a great and heauy iudgement as any in the world Thirdly that God is the author or chiefe cause of this punishment of hardnesse Tim. What is the description of hardnesse or hardning Silas It is not a thicknesse of skinne in a mans hands or feete but a spirituall slumber possessing and ruling and holding fast lockt vp the eyes the eares and hearts of wicked men least they heare and see and perceiue and be saued Tim. What is signified by slumber Silas It signifies properly a dead and deepe sleepe called Lethargy which so bindeth the sences of men as they cannot bee awaked with pricking and much pinching such a sleepe as Adam was cast into Gen. 2. But by a Metaphor it doth imply spirituall sencelesnesse or drowsinesse and blockishnesse in diuine matters which pertaine to Gods worship and mans saluation it is called in Esay 51 23. a Cup of fury and madnesse by a speech borrowed from such as being made drunke behaue theÌselues like mad and frantike men Such a thing is this slumber it takes from men all sence of godlinesse and makes them euen as furious beasts and drunken men which feele and feare nothing in the midst of extreame dangers Whereas some translate that compunction or pricking which is heere englished slumber indeed the greeke word signifies so as Acts 2. 37. Then it doth set foorth the same thing by a metalepsis of the effect for the cause for they which are ouertaken with hardnesse and the dead sleepe of sinne they are both pricked with griefe and euen vexed at the hart with anger at the word rebuking and threatning them Acts 7
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 ãâã 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 ãâã 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.
First it cleares Gods iustice against such as fasten the blame of their destruction vpon Gods seuerity because hee hardeneth and destroyeth none but such as by their owne malice haue deserued it Secondly it prooueth the Papists slanderers and false accusers for they are not ashamed to write of the Ministers of the Gospel that wee teach God to bee the chiefe author and proper cause of hardnesse euen as it is a sinne whereas with one consent we all doe teach the proper cause of vnbeleefe and sinne as it is a sinne to lurke in our owne nature and doe wholly discharge God of this God neyther willeth approueth nor worketh sinne saith Philip Melancton vpon the first Chapter to the Romanes Euery one sinneth willingly saith Peter Martyr and no man is compelled of God to sinne vpon the 9. Chapter of Iudges The originall of sinne is not in God saith Caluine vpon Iames 1 13. Wee hold him for impious and blasphemous faith Beza contra Castil which saith there is iniquity with God yet both Dureus the Iesuite and the Rhemish Priestes doe charge vs that we doe make God the proper authour and worker of hardnesse of heart and the actiue cause of sinne Yea hereupon Stapleton the Diuinity reader at Doway inferreth that the God of the Catholikes and the God of the Protestants is not one For saith hee the Catholikes God is not the cause of sinne but the God of the Protestants is so which is a wicked calumniation may be iustly retorted thus The true God allows no Masse Transubstantiation Purgatory prayer to or for the dead merites c. Tim. But you sayd that spirituall blindnes and hardnes proceedeth from Sathan how proue you that Silas First from the text which maketh the slumber or sencelesnesse of the Soule in heauenly matters to be an effect of the euill spirite sent by God into the wicked to make them more blinde and obstinate then they were afore Also it is written 2. Cor. 4 4. that Sathan doth blind the mindes of the wicked and 1. Kings 22 22. Sathan is sent of God with authority to leade into error and blindnes that wicked King Ahab Tim. But how is Sathan the cause of hardnes of heart Sil. As a tempter and instigator and inspirer to breathe and droppe in vngodly and vnrighteous cogitations into wicked mens hearts as liquor is distilled and dropped into a vessell Hence hee is sayed to woorke in the children of disobedience Ephesians 2 2. and to bee effectuall in the wicked strongly to delude them 2. Thes. 2. 9. and to haue entred into Iudas by his suggestion to encrease his malice against Christ. Tim. Is this power giuen to Sathan ouer any which are born of God Silas No ouer none of them but ouer the reprobate only for it is written that that wicked one toucheth them not 1. Iohn ãâã 8. also by watchfulnesse and prayer they are kept from falling into his snares though they bee sore and often tempted Mat. 6 13. and 26. 41. His tyranny is exercised onely vppon and ouer them which are addicted and wholly giuen to disobedience ouer the reprobate in whome hee raigneth and worketh euen at his pleasure 2. Thes. 2. 10. Thereason here of is because wicked men are worthily committed to Sathan to be gouerned by him because they want only and wilfully shake off the regiment of God and will not bee ledde by his worde and Spirite Psalme 2 3. That which Pharaoh spake with his mouth the same all wicked men thinke in their harts and say in their soules Who is the Lorde that wee should obey him And therefore they haue an euill Spirite sette ouer them as it did happen vnto Saul who resisted the good Spirite of GOD and had therefore an euill Spirite sent to rule and vexe him Tim. What is the profit to be made hereof Silas It should teach all Christians willingly to obey God labouring to keepe his worde and suffering it to gouern their wayes lest after their deseruings he do put them into the hands and power of Sathan to be by him carried along vnto destruction for there is no remedy such as cast off the yoke and gouernment of Christ must be put vnder Sathans rule and dominion Tim. Why did you affirme that God was the cause of a blind and hardned heart Sil. Because the Scriptures both in this Text and in innumerable other places doe attribute it to God in Esay 6. 9. God commands Esay to goe and make their hearts fatte and Esay 29. 10. the Lorde is sayed to couer them with the Spirite of slumber and to shut their eyes and Esay 19 14. the Lord mingled amongst them the Spirite of errour and often in Exodus it is affirmed of God that he hardned Pharaohs heart of Sihon King of Hesbon that the Lord God hardned his Spirite and made his heart obstinate Deut. 2. 31. also Rom. 1 24. that God deliuered vp to vile affections c. and 2. Thes. 2 11. that God sent strong delusions that they should beleeue lyes and Iohn 12 40. God hath blinded their eies and hardned their hearts These and many other texts shew that God hath a hand and a worke in the hardning of sinners else wee should deny the word of God and take from God more then halfe the gouernment of the world if wee should deny him to haue an operation in the sinfull workes of the wicked whose soules and bodies are subiect to God who made them and are to be disposed by him Tim. Will not this bring in God to be the author and cause of sin seeing hardnes of heart and blindnes of minde is a sinne and if it be of God then God doth worke sinne Silas No not so this will not follow hee is the author of the iudgement but not of the sinne There bee two things to be considered in hardnesse of heart The first is apostasia the repugnancy or aberration from the will of God this God neither willeth approueth nor worketh but abhorreth and punisheth it as comming from Sathan and from the corruption of mens harts and being contrary to his image and worde The other is antimisthia Rom. 1 27. the recompence or iudgement which is executed when a sinner that was blinde and obstinate before is further indurate and blinded as a reward due to his contempt of God Of this punishment and due recompence God is the authour and cause for it is a iust thing with God to punish sin with sinne lesser with greater former with latter sinnes All punishment being an act of iustice is good Therefore sinne as it is a punishment commeth from God and not as it is a transgression for so it proceeds from Sathan and the wicked Thus Augustine teacheth Pharaoh sayeth he hardneth himselfe libero arbitrio and God hardened him iusto suo indicie againe God hardeneth not as an euill auth our but as a righteous iudge who though hee doeth not instill any sinne into the creature
at any time shewed any mercy eyther on our soules or bodies name or goods for he can neuer bee truely thankfull to God who is vnthankfull to the meanes by whome God doth him good DIAL XVI Verses 19 20. Thou wilt say then the branches are broken off that thou mighst be grafted in well because of vnbeleefe they were broken off and thou standest by faith Tim. VVHat doth this text containe Silas Two things First an obiection on the behalfe of the Gentiles why they ought to boast verse 19. Secondly the answere of the Apostle thereunto verse 20. Tim. What doe the Gentiles obiect and alleadge for themselues Silas That they might boast and reioyce against the Iew because they were more worthy then they for for their sakes that they might bee called to be Gods people the Iewes were broken off and destroyed as if they should say The Iewes are broken off and cast out for my sake they giue place vnto me but the lesse worthy doe giue place to the more worthy therefore I excell them and may glory against them for he is of more worthines for whose sake a thing is done then is that which is done for his sake Tim What doth this obiection teach vs Silas This lesson that humaine reason is exceeding proane to pride and arrogancy which appeareth hereby that not onely no argument can be so sound and strong as to cal it back froÌpride vnto modesty but it will rather take occasion to strengthen it selfe in arogancy by that which is brought in to humble and take it downe This hapned here vnto Paul the Apostle vsing this firm reason to proue the Gentiles ought not to be proud for that they had bin once as a wilde oliue strangers from Christ but were now planted into the true oliue and become Gods people in stead of the Iewes This reason doeth but the more lift vp the Gentiles in pride who attribute it to their owne worthinesse that the Iewes were reiected and they receiued This shewes the wicked pride of man to wit how hard it is to reclaime it and bring it vnto humility for as other sinners haue their defence the couetous pretend thrift care of wife and children the drunkard good fellowshippe the wanton youthfulnesse the reuenger iniuries of others prouoking so the proud person pleads his owne excellent parts and worthinesse And hence it commeth to passe that fewe proude wittes are reformed and cured because they are drunken with opinion of their owne woorth and goodnesse which must bee denied and renounced ere they bee pleasing to God who loues the humble Tim. What other thinges do ye obserue in the words of the obiection Silas The great difference which is betweene worldly grafting and that which is spirituall whereof Paul nowe speaketh they are both like in this that there is in both an vniting and coniunction betweene the stocke and that which is grafted into it they become one and haue a communion the roote and branches Christ and his Church be most neerely conioyned so as the Church hath the appellation and name of Christ put vppon it for his vnion sake see 1. Cor. 12. 12. howbeit these two kindes of grafting doe disagree in these two things First in the manner of grafting a good science and graft is taken and set in a wilde and barren stocke as a pipping or pearemaine on a crab-tree but in the spirituall it is clean contrary for there branches of the wilde oliue as the Gentiles were are taken and grafted into the true tree the body of the Church and society of the godly this is good but the grafts are vnfruitfull barren and wilde oliue trees that is wicked and vncleane men and indeede it cannot bee otherwise for whosoeuer is found without Christ and his Church his body he can be no other but vngodly accursed Secondly in naturall grafting the branch communicates sap to the tree that by the fat and fruitfull sap of the good graft the barrennesse and wildnes of the tree might bee amended but in the spirituall planting the branch and graft giue not but receiue iuyce from the tree So elect sinners by the grace of Christ to whome they are grafted be changed to bee like to himselfe holy and righteous as he is and this to be the end of their incorporation into Christ namely to bee conuerted and beare his Image is proued by Ephe. 4. 23. 24. Col. 3. 10. Tim. But were all the Gentiles that weere grafted into the tree of Christ and his Church transfourmed into his Image Silas No verily some were grafted into the Church of Christ by profession of the mouth onely some also were planted into it by faith of the hearre which distinction is proued plainely by Rom. 2. 28. by Math. 7. 21. 2. Tim. 3. 5. The former bee not altered from their wilde and barren nature by Christ and therefore may bee broken off and perish but the latter not so because they passe into Christ and by his Spirit are renewed to his owne glorious likenes 2. Cor. 3. 18. Tim. What be the parts of Paul his answere Silas Two first a concession granting the thing obiected so farre as it was true Well sayeth he it is true the branches that is the Iewes bee broken off in great number and this was done not because God delighted simply in their fall but he vseth their reiection as a meanes to further the grafting in and calling of the Gentiles this Ideny not saith Paul The second part of his answere is a negation wherein hee doth deny that the worthinesse of the Gentiles was the true cause why the Iewes were reiected and the Gentiles planted in but infidelity because of vnbeleef as if he should say not for thee nor thy sake but for their vnbeleefe are they cut off euen because they proudly refused the faith of the promses and of the Gospell seeking to be iustified by their owne merites of workes and not by the faith of Christ as before Rom. 9 31 32. and 10 3. And the cause why the Gentiles were ingrafted into the body of the Church was not any dignity of their owne but their faith whereby they rested vpon Christ alone for righteousnesse and saluation as it is said of them Rom. 9 30. and heere Thou standest by saith Thus in few and plaine words are laide downe the right causes of the destruction of the Iewes and of the vocation of the Gentiles whereof the one to wit vnbeliefe is naturall and might befall both Iew and Gentile beeing both borne in sinne and vnbeleefe The other to wit faith is a free guift of God depending vpon mercy alone and from the hand of mercy giuen to the Gentiles who therefore had no cause to bee high minded but to feare and be humble Tim. What is the doctrine which ye gather from the former part of this answere they are broken off through vnbeleefe Silas First that God is iust and most righteous in condemning and casting away the
reprobate because howsoeuer no man in Gods eternall counsell is refused for sinne yet God in time doth not destroy men but by reason of their ignorance vnbeleefe and sinne so as man beareth in his own bosom the roote of his own ruine he may blame nothing but his owne vnbeleeuing heart reiecting Gods promises most wickedly Secondly wee learne that vnbeleefe is a sin most odious vnto God and dangerous vnto men in whom it raigneth For as it cast Adam out of Paradice and kept Moses from entring into the promised Land So it depriued the Iewes of the couenant and promises of saluation The reason why God doth so detest it is first because it robbeth him of his glory quite taking from him the praise of his truth power and mercy which in effect is to make no God at all but an Idoll Secondly vnbeleefe doth reproach God and maketh him a lyar which is to make him not a God but a Diuell who is the father of lyes 1. Iohn 5. 10. Thirdly because as faith is the mother of all good workes so infidelity is the mother of all euill for from thence it is that we runne into all euill because we doe not beleeue the word of God whereas other sins spoile God of his authority the vnbeleefe strips him of his efsence and very being Lastly vnbeleefe is such a sinne as doth violate deface the whole doctrine of the Gospell whereas other sins are committed but against some one part or parcell of the word of God Tim. What profite are Christians to receiue from the knowledge and meditation of this doctrine Silas It serues to informe vs in what miserable case the members of the Church of Rome liue aud dye in in so much as they do flye to the merite of their owne works for life and saluation before God reiecting the grace of Christ by vnbeleefe euen as these Iewes did Secondly it serueth to exhort vs Christians that we neuer seeke otherwise to be iustified and saued then by the faith of Iesus Christ. For if the Iewes fell from the couenant of God and lost all their dignity temporall and eternall because they set vp their owne righteousnes by workes and would not seeke to be iustified by beleeuing in Iesus Christ how may we looke to keepe our dignity degree and standing if we shall refuse Christ through infidelity and trust in our owne merites Lastly it warneth vs aboue all other sinnes to striue against an vnbeleeuing heart for whatsoeuer sinnes wee haue yet they destroy vs not so we haue faith to beleeue the remission of them and wicked men are damned not so much for committing sinne as for vnbeliefe because they refuse mercy and pardon offered Not but that the least sin hath in it the merite of eternall death Rom. 6. verse last much more the greatest But as the smallest sin shall bee imputed to him which is an vnbeleeuer so not the foulest shall bee laid to his charge which truely repenteth and beleeueth in Christ as wee learne from Marke 16. 16. Iohn 3. 16. 18. 35. Acts 10 43. DIAL XVII Verses 20 21. And thou standest by faith bee not high minded but feare for if God spared not the naturall branches c. Tim. OF what kinde be these wordes Sil. They be extraordinary stirring vp the beleeuing Romanes vnto Christian humility and godly feare and they bee dehortatory dehorting them from pride arogancy and security Tim. What be the parts of these words Silas Two first a proposition be not high minded set foorth by the contrary humble reuerence of God or reuerent humility Secondly the rendring of reasons to confirme the duty propounded These be two the one is taken from their present good condition to wit their free insition or grafting into Christ by faith thoustandest by faith The second is drawn from their future danger if they should grow proud and carnally secure then they also should bee broken off as the Iewes are This reason should be thus amplified by an argument a minori for it is lesse likely that God would cast away and cut off the naturall branches and true Oliue the Iewes his first and peculiar people then the wilde braunches the Gentiles which were afterwards planted in Therefore if hee haue done that hee will also doe this except they feare the offence of God and bee humbled by the due sight of their vnworthines The summe and scope then of this Scripture is to perswade the beleeuing Gentiles in regard of Gods free and great mercies also in respect of very great perrill that they bee not puffed vp with Gods benefits and so waxe proud and carelesse but rather be carefull labouring day and night in godly feare to preserue their faith and to keepe themselues in that gracious estate wherein they are settled by the faith of Christ. Tim. Come to the wordes and tell vs what is meant by thou Silas The whole body and congregation of the Gentiles of what countrey soeuer and namely the Christian Romanes which had receiued the religion of Christ which are here spokeÌ vnto as if they were but one man that euery person might thinke himselfe spoken vnto and so apply it Tim. What signifies standing Sil. Sometimes the certainty of faith and grace Rom. 5 2. sometimes constancy 1. Corint 15 1. and 16 13. but here it signifies the state and condition of a Christian or of a member of a Christian Church standing is the same with grafting verse 19. Tim. What signifies faith Sil. Either the profession of faith in the mouth if wee referre this vnto such as be hypocrites which are known to God onely or the guift of true and liuely faith in the heart freely apprehending Gods grace in Christ if wee referre it to true beleeuers The summary meaning is thus much that our condition and estate as we are Christians and members of Gods Church doth consist wholly and onely by the mercies of God embraced by fayth in Christ either seemingly as by counterfet Christians or truely and indeed as by right Christians which are so indeed as they be named Tim. What is the doctrine out of these first words Silas That the state and very being of a Christian dependeth on faith For as before Paul layed downe infidelity to be the true and proper cause of the breaking off destruction of the Iewes so now he signifieth faith to bee the very cause of ingrafting the Gentiles into Christ. Faith is it then that makes vs to bee Christians and members of Gods Church Galat. 3 26. Wee are made the ãâã of God by faith in Christ and againe We are made righteous by faith And herein is a maine difference betweene faith and all other graces and works of the Spirit as hope loue repentance c. that those doe not make vs but declare vs to be the children of God as it is sayed of loue that thereby wee are knowne to be Christs Disciples Iohn 13 35. 1. Iohn 3 23. but by faith we are
the dregges of his wrath and feele his bitter seuerity to bee very carefull not to drinke in sinne with greedinesse going on in euill with contempt of God and his word DIAL XIX Verses 23 24. And they also if they abide not still in vnbeliefe shall be grafted in for God is able to graft theÌ in againe For if thou wast cut out of the Oliue tree which was wilde by nature c. Tim. HOw doth Paul proceede Silas Now he addeth a new argument to beate downe the pride of the beleeuing Romanes and to teach them humility It is taken from the hope of the Iewes reparation whose restoring to Christ howe desperate and forlorn their case may seeme to be he prooueth to bee possible in verse 23. also to bee probable and verie likely verse 24. Tim. Vpon what condition is it possible and by what reason is it confirmed to be so Silas By a reason taken from the power of God who by his almightines is able to engraft them into the Church on this condition that they did not remaine in their vnbeliefe As the Gentiles if they fall from the faith may bee cut off so the Iewes might be planted in and recouer their dignity of being Gods people if they did not still continue vnbeleeuers and contemners of the grace of Christ. Where of it doth not follow that to doe so is in their owne liberty but it must come from God who worketh both the will and deed Tim. What are we to learne from these condition all wordes if they abide not in vnbeliefe Sil. First the sinne of vnbeliefe in the obstinate refusing of Christ and his grace offered so kindely and freely was the true cause why the Iewes were cast out from being Gods people which shews what an horrible sin vnbeliefe is of which a certaine Diuine hath truely written that it is the grand-witch which worketh all euill and mischiefe both to the body and soule of men in this life and in the world to come For it shutteth the hands of Gods bounty that hee cannot giue good thinges as it is written in the Gospell that Christ could not do any great work because of their vnbeliefe Math 13 58 also it openeth the hand of his iustice and draweth down euen eternall vengeance as well as temporall as it is saide afore verse 20 Because of vnbeliefe they are broken off and Reuela 21 8. which must cause men to hate this sinne as they abhorre a Witch or a Serpent and to striue against the same as against death hell and destruction Secondly wee learne that though the Iewes being very grieuous offenders as also very sore and very long plagued yet their conuersion is not to bee despaired of so they returne repent and beleeue they may be saued thogh through vnbeliefe they crucified the Lord of life And withall wee are taught generally that wee ought not to cast away hope either of our owne or of the saluation of other howsoeuer great transgressors and of a great time and standing in sinne so wee doe not abide still in our iniquity The reasons hereof be first because Gods mercies and Christes merites doe farre exceede mens trespasses for they be absolutely infinite so bee not our sinnes Secondly God hath promised grace and saluation to such as returne to him without exception either of the kinde of sinne or of the number or of the time but at what time soeuer as the Prophet Eze. speaketh chap. 18. also O house of Israel returne and thou shalt liue Eze. 18 20. Repent that your sinnes may bee done away Acts 3 19. Lastly if the Iewes were the greatest offendors that euer were for they killed that iust one desired a murtherer to be giuen them are not left without hope so they returne what good hope may other conceiue whose sins are not comparable to the Iewes if they will repent of that is past and hencefore liue godlily Tim. What vse is to be made of this knowledge Silas It confutes the Nouatians and other like heritikes who denied repentance vnto such as after baptisme did fall into any ãâã crime though it were of feare or other infirmities Secondly it serueth to teach and instruct vs touching the largenesse of Gods kindenesse and loue that it is exceeding rich and deepe euen as a bottomelesse sea beeing indeed without eyther bottome or bankes And thirdly it giueth comfort against finall despaire to such as are out of heart with conceite and horror of their sinnes because they may be many and manifold being also most vgly or for that they haue long liued in them whereas these Iewes after abiding in their infidelity now a thousand yeares and a halfe yet are raised vp to a comfortable hope Lastly heere is an admonition to such as haue eyther committed ãâã great notorious sinne and doe liue in ignorance ãâã security hypocrisie prophanenes worldlinesse c. that they make haste to repent and to get out of their sinne as a man would with speed leap out of a quagmire or out of a deep dungeon or hot furnace for it is not the fil thinesse of their sinne that shall be able to condemne them so they doe not abide in it Sin damneth a man when it is abiden in and liued in without remorse or hatred against it or eschuing occasions and purpose of amendment but such as turne vnto the Lord with all their heart shall not dye in their sinnes the mouth of the Lord hath saide it Tim. But it seemeth vnpossible that euer the vnbeleeuing Iews should be grafted in and restored to Christ his Church for how can they leaue their infidelity no more then an Ethiopian can change his skinne or a Leopard his spots or how can they giue to themselues faith no more then an euill tree can againe make it selfe good or a bough broken off graft it selfe into the tree no more can vnbeleeuers conuert themselues become faithfull ones Silas It is true yet that which is vnpossible both to our selues and others it is possible with God God that by his owne power could make the world of nothing by his word which could diuide the sea and make it stand by his power as a wall and stay the course of the Sunne and open the earth and ouerwhelmne the world with water and cause the deafe to heare the lame to go the blinde to see the dumbe to speake the dead to liue which could cast out Diuels and dispossesse vncleane spirites by his commandement why shold not he be mighty enough to make an vnbeleeuing Iew to become a beleeuing Christian did he not make Paul of a bloudy persecutor and a raging wolfe to become a sheepe yea a a shepheard and teacher of the flocke and why then can he not change a blinde obstinate Iew being an enemy to Christ into a faithfull member of Christ for God is able to graft them Tim. Yea but there be many ãâã which might bee done of God
an Apostle was aboundantly enough Silas It is true Paul his owne assertion might haue sufficiently authorised this doctrine but for two or three especiall reasons hee doeth nowe as aften heretofore appeale vnto Scriptures repeating his wonted words as it is written His reasons bee these First to manifest and make good that which in his defence before King Agrippa hee had spoken that hee did witnesse no other thinges then those which the Prophets did say should come Acts 26 22. Secondly to preuent and put by the offence of the Iewes that they might not be scandalized and grieued with the doctrine of the Gospell wherein they should apparantly behold a great and full agreement between it and the Gospell Thirdly to commend the vse of the Scriptures that it alone is a perfect rule of faith and manners all-sufficient alone to demonstrate and proue all doctrines touching saluation so as we neede not for this purpose authority humane or traditions of the Church and vnwritten word Tim. What are we then to learne from this constant customs of Paul still prouoking to the authority of the old Testament for proofe of poynts and articles of religion Silas First the great proportion and harmony or consent which is betweene the Propheticall and Apostolicall writings Nothing in the new Testament is taught to be beleeued vnto saluation which is not fore-told and foreshewed in the olde nothing promised in the old which hath not the acomplishment in the new so as the bookes of Euangelists and Apostles bee as it were commentaries of the Prophets as the Prophets be interpreters of Moses The new Testament is the illustration of the old as the old is the shadowing of the new both bee but one word and one Scripture as there is but one faith one Church whatsoeuer fanaticall and fantasticall men as Marcionites Manichees and others do dreame Secondly we learne that neither preachers publikely for doctrine matter of faith do teach ought which they cannot auouch and make good by authority of Scripture nor the people embrace as truth of God vnto their saluation ought which cannot bee shewed them to be contained in the written worde eyther for words expresly or for matter and meaning If any thing in the matter of Faith and saluation be saide or alledged without authority of Scripture it may be reiected with the same facility as it was alledged saith an ancient Father Whatsoeuer is necessary is manifest sayth Augustine Againe If I reade it not in the Canonicall Scripture I will not beleeue it Tim. From what Chapters of Esay are these two authorities drawne and fetched and how are they fitted vnto Paule his purpose Silas Heere be two Oracles of Esay the Prophet contracted into one as was done before in verse 8. The former Text or sentence taken out of the Prophet Esay ch 59. v. 20 there is a little alteration in the words for in Esay it is The deliuerer shall come to Syon in Paul following the translation of the Septuagint it is Shall come out of Syon This difference may thus be reconciled eyther ãâã is by the Notaries and Coppiers fault crept into the Text for heneca as the Septuagint rendred it For Syons sake or if we read out of Sion then it hath relation vnto the progresse of the Gospell as if Paul doing the office of an Interpreter should say that out of Sion that is the Church of God signified by Sion where the Tribes assembled to worship should come the Gospell which should conuert the Iewes to Christ whereas Esay respecting the very time and instant of the first comming of the Messias said Vnto Sion There is another alteration in the wordes though no change in the sence for whereas Esay saith vnto them which turne from iniquity which implyeth repentance Paul rising higher nameth the very cause of their repentance namely remission of sinnes by faith in Christ. For none can turne away from sinne by repentance exGod turne sinne from them by free remission Or else with Maister Iunius wee may say that for his comming whereof Esay makes mention Paul setteth downe a beneficiall consequent of his comming which is remission of sinnes The second authority is fetched the one part of it This shall be my couenaut out of Esay 59 21. and the other part out of Esay Chap. 27. verse 9. This is al the fruite the taking away of sinne Some thinke it an allusion to the words of the couenant Ier. 31 34. The Apostle applieth this place to his purpose after this sort Seeing God meaneth by free couenant to bee reconciled to the Iewes forgiuing them their sinnes and hath foretolde it by his Prophet therefore there is no doubt of it but it should be in which regard the Gentiles haue no cause proudly to despise and insult ouer the Iewes but in feare and humility to preserue themselues in the estate of grace If we will heare the application of these Scriptures more at large thus it is What God hath promised by couenant the same must bee fulfilled because God is faithfull and cannot lye or deny himselfe 1 Tim. 1 2. Shall he promise and not doe But by promise hee couenanted to giue a deliuerance not temporall from Babylonish captiuity but spirituall vnto remission of sinnes and eternall life which couenant he hath made not with Gentiles onely but with Iewes not with one or with a fewe but with the whole people signified by Iacob opposed against In part verse 25. This Couenant of sending Christ who is the deliuerer here spoken of to conuert the whole Nation of the Iewes and to saue them by forgiuenesse of sinne is not yet accomplished Therefore in time to come euen before the Conclusion of the world it must be fulfilled for one title or iot of Gods word may not fall to the ground This is like the prophesies of Math. 1 21. Mich. 4 7. Luke 1 33. which are not yet done therefore must be For the Iewes being the chiefe part of the people are but in smal number yet called to the kingdome of Christ. Tim. What is now the generall Doctrine of these two Verses What is taught out of them Sil. That there shall be a generall calling of the Iewes to the faith of the Gospell before the second comming of Christ as the Prophets haue fore-tolde it It is not meant that euery one shall be saued so as there shal not be any one beleeuer in the whole nation but as the fulnesse of the Gentiles are saide to come into the Church because the most and greatest number shall imbrace Christ so all Israel must be saued and whole Iacob shall haue sinne forgiuen them because this shall be done to the cheefest part whereof the whole vseth to take denomination For further proofe heereof see the 21. Chapter of the Reuelation which is a prophesie of this last and great vocation of the Iewes as hath beene proued before Vnto which wee may ioyne Ezekiels
therefore God loueth their children and will in his due time conuert them because hee hath set his loue vpon them for his nature is such that he repents not nor changeth his holy purpose and heauenly calling Tim. But what will it helpe the Iewes being themselues vnbeleeuers and vnholy to descend of holy and faithfull Fathers more hereafter then heretofore it hath done Silas First the couenant which was giuen to the Fathers makes all such as come of them to bee holy though not with personall holinesse yet with federall so farre as to be counted Gods people and to haue right and title to the word and Sacraments as before Secondly he speaks now of such as are not onely vnder the couenant but vnder Gods free election and therefore such as must be called in time and made to walke in the steppes of their Fathers saith who shall bee loued and receiued not so much for their Fathers as because of Christ in whome they beleeue as their Fathers did before them Tim. What is our doctrine from hence Silas That God extends his loue to the godly parents and to their issue which imitate their faith and goodnesle euen as amongst men the friendship and kindnesse of parents we often see is conuayed to their children as Dauid loued Ionathan the Father and Mephiboseth his Sonne So God deriueth his loue to the children which be like vnto their good and righteous parents Psal. 112 2. and we read that God remembred Isaac for Abrahams sake and did good to Salomon for Dauid his fathers sake see the 2. commandement Exod. 20. Tim. What should this teach vs Silas First it warneth vs all herein to imitate God to continue our loue in a constant tenour from Father to the childe there being no iust cause to the contrary as Dauid loued and honoured Chimham when he could not doe his Father Barzilai any good by reason of his old age 2. Sam. 19 38 Secondly not to hate the wicked longer then they abide in their refusall of the Gospell but as God and Angels receiue loue and ioy at sinners when they conuert so ought we men Luke 15. Thirdly that Children which haue had godly parents shall bee inheritours of the same grace and loue so as they be followers of the piety of their parents If they degenerate God will hate them as he did the Iewes which grew out of kinde but if they bee like to their beleuing progenitors they shal taste of the same loue Lastly seeing God loueth many of the Iewes let not Christians hate them neglect or despise or bee vncourteous or hurtfull to them but dayly and earnestly pray for the conuersion of such amongst them as pertaine to Gods election and couenant prouoking them by our Christian and godly conuersation to come vnto and to like of the Gospell and not driue them more backwards from Christ by superstitious vsages and corrupt manners for which the Idolatrous Papists and carnall professors haue much to answere to God who will be a seuere reuenger of such scandals Tim. Go forward to verse 2. which hath a new reason from the nature of God to proue his vnchangeable loue to the Nation of the Iewes because God himselfe cannot change his owne counsell Tell vs what is meant by guifts and calling and by without repentance what is our instruction from this whole verse Silas By guifts he meaneth not either corporall good things as health strength beauty nor yet naturall gifts of the minde as wit memory c. nor worldly goods as riches honors nor all spirituall good things as knowledge gift of preaching prayer c. for these may be and are lost and taken away from many Whereas Paul speaks of gifts which be irreuocable once had are no more lost as election and the speciall fruites thereof viz. remission of sins iustification faith repentance sanctification hope loue perseuerance in grace glorification these peculiar gifts which flow out of Gods eternall predestination and loue Also that calling which is according to Gods purpose which is euer effectuall to the change and renewing os the heart and of these it is written they bee without repenrance that is immutable without any alteration Repentance the cause of change being by a metonymie put for mutation which is the effect for therefore men change because they repent not but that these guists and others failing in theÌselues as things created be subiect to change God alone being absolutely without change being simply and infinitly eternall but seeing God who besto weth them will neuer call them back hence it is they are not altered and free from change For that which causeth repentance and change is either want of counsell and foresight to vnderstand things thoroughly or of power not beeing able well to effect what was well considered Now in God there lackes no wisedome nor power for he knew al his workes and none can resist his power therefore such Iews as he knew before and whom he gaue to his Sonne to bee redeemed and deliuered cannot fall from these guifts and calling of God This word then without repentance must not with Erasmus bee referred to the guifts and things themselues nor with Stapleton and other popish Sophisters be so taken as if God had no cause to repent of his reiecting the Iewes for that therof came such a good as the conuersion of Gentiles it being Pauls purpose by this assertion to prooue the calling of the Iewes but this must bee referred to the fixed and most good and wise counsell of God towards his elect such as he had spoken of Rom. 8 30. Whom hee predestinated them hee called and iustifieth and glorifieth In these the guifts and calling of God bee without alteration insomuch as neyther Diuels with all their malice and might nor the Saints with all their weakenesse and inconstancy can bereaue them of their guifts and inward calling because God the author and worker is constant and so prescrueth what he bestoweth as neyther he takes them away nor suffereth his children to cast them away Of which matter reade the Dialogue on Rom. 5. 2. Tim. But howsoeuer there bee no repentance and changing of purpose with God and therefore seeing according to his euerlasting purpose hee promised that the seed of the Fathers as of Abraham c. shall be holy hee will stand to his promises and out of the Iewes will gather all his elect for this is his proper nature not to repent him his guifts and calling are without changing yet God remaining constant men through their default may shake off their calling and cast off their ãâã and so fall away from God and from beleefe in him Silas For answere heereunto first this doth imply a contradiction that the Saints should loose their guifts and their calling prooue temporall and yet God abide constant For he hath by promise bound himselfe to the elect that he will holde his hand
vnder when they fall that they fall not from him Psal. 37. 24. and that none shall plucke his Sheepe the faithfull out of his handes Iohn 10. 28. They shall neuer perish but haue life euerlasting Ioh. 3 16. That he will not tempt aboue strength 1 Cor. 10 13. Of which promises it followeth that God beeing faithfull and constant the beleeuers cannot by their owne folly and vnheedfulnesse quite loose no not for a moment their election faith for then the temptation should exceed their strength they were pluckt out of the Shepheards hand and they cease to liue vnto God Faith which is soules life being extinct so not euerlasting Secondly albeit our corrupt nature is so made as it would goe backe and easily of it selfe would fall away yet the elect being vpheld by the power of God the beleeuers cannot haue a will to reiect their calling nay their will is confirmed to perseuerance also faith bringeth with it a perswasion that God being our Father in very deed will be our God and Sauiour to the death for euer And therefore though of weakenesse we often take sore fals yet he will not suffer vs to fall away from him Lastly sithence without perseuerance in Fayth to the end Gods calling cannot truly be saide to be without repentance for calling and faith bee so knit as they stand together or fall together therefore liuely Faith cannot be lost no not by our owne default For none wholly can forsake God saue such as bee wholly forsaken of God who hath promised the righteous neuer to faile and forsake them Iosh. 1. Heb. 13 5. And to shut vp because this point hath beene elsewhere largely spoken of it is not in vaine that the elect being weake are commaunded to watch and pray and be sober to preserue themselues to feare with humblenesse of minde Math. 26. 1 Peter 4. 1 Iohn 5. Rom. 11. For by these and such exhortations as instruments of grace they are of the holy Spirit stirred vp to great and continuall fear to keepe their faith and other graces and by the mightie blessing of God vpon the ministery of the word and Sacraments they are stablished and made strong to abide in the Faith Of the fals which they take by ouersight or force of spirituall assaults they haue a sight sence and sorrow giuen them so rise againe by true repentance to walk on more steadily and heedily for afterward being conuerted confirme thy Brethren This Doctrine that our election calling and faith cannot faile is verie comfortable to all such as bee well assured of their owne election and calling by the worthy fruites of faith and testimony of Gods Spirit it makes them ioyfull in Tribulations and to glory in God euen when Satan sinne and the world do most rage against them because they know that these spirituall and spightfull aduersaries do imagine but a vaine thing they shal be no more able by all their wrestling and fighting to breake off from saluation any whom God hath chosen to his kingdome of heauen then could Saul with his Courtiers hinder Dauid from attaining the promised kingdome of Israel and therefore with his wordes in their chiefest conflictes of conscience may say O ye gates of hell how long will yee loue vanity and seeke after leasing Assure ye the Lorde hath set apart him that is godly for himselfe he will heare mee when I call vpon him DIAL XXIII Verses 30 31 32. For euen as yee in times past haue not beleeued God yet haue now obtained mercy through their vnbeleefe euen so now haue they not beleeued through the mercie shewed vnto you that they also may obtaine Mercie For God hath shut vp all in vnbeleefe that hee might haue Mercie on all Tim. VVHat may be the contents of this Text Silas It containeth the two last arguments to proue the conuersion and saluation of the Iewes ascribing it neither to chaunce nor their owne merites but wholly vnto the mercy of God as the head-spring of all good gifts The one of these arguments is drawne from a comparison of equals or from the example of the Gentiles being matched with a like example of the Iewes ver 30 31. The other from the common ende of that misery wherein both Iewes and Gentiles were wrapt through vnbeliefe which is not that they might perish but to minister occasion vnto God to expresse his mercy Tim. What is the summe of the former argument Silas Thus much as ye Gentiles were not forsaken of God when ye were vnbeleeuers so though the Iewes be now vnbeleeuers yet doe not ye thinke that they shall bee forsaken for euer for they nowe are not woorse then you haue beene Or thus If the vnbeliefe of the Iewes was occasion of beeliefe to you Gentiles then the mercy of the Gentiles shall likewise bee occasion of shewing mercy to the Iewes that they may beleeue so bee saued The pith and sinewes of the argument consisteth herein that there is as much or rather more force in that which is good to produce a good effect then there is in that which is euill to bring sorth a good end Therefore if the blindnesse of the Iewes though it bee a sinne yet being Gods worke had so good an end as the conuersion of the Gentiles why may we not thinke that the calling of the Gentiles should helpe towardes the calling and saluation of the Iewes by prouoking them to emulation and earnest desire after the same grace to enjoy it as verse 11. Tim. In this example what things are compared together Silas Three things with three things First the vnbeliefe of the Gentiles past with the present disobedience of the Iewes Secondly the present mercy vpon the Gentils with the future mercy to be shewed vpon the Iewes hereafter Thirdly occasion with occasion the vnbeliefe of the Iewes as occasion of beliefe to the Gentiles and the mercy extended to the Gentiles as an occasion of mercy Iewes vnto the. Tim. Come to the words and tell vs whether it were better to reade vnbeliefe or disobedience Silas Though it skill not much yet vnbeliefe is the better reading for none are woorse to bee perswaded then vnbeleeuers and the word here vsed commeth of a word signifying to perswade Also Paul in this chapter maketh vnbeliefe the cause of the Iewes reiection from God as verse 20 25. Tim. What is here signified by mercy Silas The cause is put for the effect mercy for the gift of faith that commeth from Gods mercy so to obtaine mercy is to obtaine faith through the mercy of God and your mercy in ver 31. not that whereby themselues were mercifull but that blessing of faith which Gods mercy had giuen vnto them as before in verse 22. goodnesse or bounty doth signify a liuely faith the fruit of Gods goodnesse Tim. What instructions are wee now to take from these two first verses of this text Silas That the elect of God be they Iewes or Gentiles do
the preseruer of man and beast and sustaines all thinges by his mighty worde Heb. 1. 3. Tim. In what meaning is it sayed that all thinges are through Christ and doe consist by him 1. Cor. 8. 6. Colos. 1 17. Silas Not as by an instrument and one inferiour to the Father as the toole is inferiour to the crafts-man as the Arians would haue it who are confuted by this our present text where it is said of God the Father that all things are through him yet he is very God in which sence it is elsewhere of Christ written that all thinges are thorough him as by a working cause or as by the wisedome of the soueraigne creator of the world see Pro. 8. 27. 28. 29. as an Artificer exerciseth his art by his wisedome so God rules all by his Sonne Iohn 5. All iudgement is committed vnto the Sonne Tim. What is the doctrine from these wordes thus expounded Silas That the same God who is the maker of al things is both the ruler and supporter of all things disposing of all things as he will or sustayning them so long as he will for hee doeth whatsoeuer pleaseth him Psal. 115 3. and worketh all things after the counsell of his will Ephesians 1. 11. hence he is called the iudge of the worlde Gene. 18. 25. the King of nations Icr. 10 7. because hee hath all thinges subiect to his direction and becke both within without the Church he turneth the hearts of Kinges as the riuers of waters Prou. ãâã 1. The answere of the tongue is from God Pro. 16 1. and verse 33. Though the lot saith Salomon be cast into the lap yet the disposition is from God and he is tearmed in scripture The God of battell Now if the issue of Lots and warres be through God guided by his prouidence then other thinges that are further off from chaunce and fortune must needes bee ordered by his will Tim. What profite may wee draw from the knovvledge heereof Silas It instructeth Christians to depend on God alone for all good thinges and in the vse of meanes by prayer to seeke vnto him for a blessing for as his goodnesse giues vs the meanes so his prouidence must make it effectuall to our benefite Secondly it exhorteth all men that receiue any good spiritually or bodily thankfully to acknowledge it to come from God and in euill things to bee patient and wel-pleased with God because they are sent of him after the example of Iob 1 21. and of Dauid Psal. 39. Tim. Wherefore doth the Apostle say that all thinges are for God Silas His meaning is that all things are of him and of no other moouing cause and by himselfe none other helping him so they are onely for his owne glorie and for no other end for he made all thinges for himselfe Prou. 16 4. Reuel 4 11. hee predestinateth adopteth and iustifieth men to the praise of his glorious grace Ephes 1 5 6. Hence our duty is to giue him glory in and for all things 1 Cor. 10 30. as the riuers which flow out of the Sea returne thither againe so God is to bee praised for all good things because of him alone they proceed herein true children are discerned froÌ Bastards who haue no affection toward the glory of God whereas his adopted children make it the scope of all their actions Tim. What may we learne by the last wordes To him bee glory c Silas That all must effect and approoue Gods glorie vpon all good occasions desiring it with all our heartes and gladsomnesse willingly ratifying it which is a very sure token of an adopted childe of God to wish and approoue his Fathers honour with griese to thinke of the hurt done to it by blasphemies and other wickednesse and with much ioy studying how to promote it in their liues and callings by praiers and praises good practises especially where there is this good minde in any measure after the hallowing of Gods name it is a good mark of one who in truth saith O our Father CHAP. XII Exhortation to morall Duties DIALOGVE 1. Verse 1. I beseech you therefore Brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable soruing of God Timotheus SHew vs how this Chapter dooth depend vpon the former Silas In the former Chapters Paul had handled doctrinal points of Faith as Iustification Sanctification Predestination vnto the end of the eleauenth Chapter Heere at the 12. Chapter hee beginneth the next part of his Epistle which is pareneticall or exhortatorie for he exhorteth all Christian professors in the person of the Romanes vnto duties morall in this chapter Secondly vnto ciuill in the next Thirdly vnto charity about things indifferent in the 14. part of the fifteenth Chapters and then descends vnto familiar things Chapter sixteenth Tim. What Method and Order doth the Apostle keepe in this Chapter Silas Hee exhorteth vnto generall duties belonging vnto all Christians affirmatiuely in the first verse shewing what they should do and negatiuely in the second verse warning what they should not do after that from the third verse vntil the ninth verse he perswadeth vnto particular duties which are to be done in respect of some degree or function ecclesiasticall Lastly in the ninth verse hee returneth vnto common duties which appertaine vnto al professors vnto the end of the Chapter Tim. Tell vs what is the sum of this first verse which wee haue chosen for our Text Silas It is an earnest exhortation to stirre vp al christians whatsoeuer with all their power to study and endeauour to leade their liues holily and iustly In this exhortation there are to be noted two things chiefly first the matter which is to become a liuing sacrifice to God This Sacrifice is qualified with fiue conditions and confirmed or vrged with two reasons Of the conditions the first is to be voluntarie in these words the yee present Secondly that it must be of the body that is of the whole man by a Synecdoche Thirdly a liuing one Fourthly holy Fiftly reasonable Now the reasons of the exhortation be two one from the mouing cause Gods Mercies the other from the finall end That GOD may be pleased Tim. What is the other grand or maine thing to be considered in this verse Silas The manner of the exhortation which is by a sweete obtestation I beseech you and by a louing compellation Brethren that is all Christian professors which haue one common faith and religion Tim. What instructions may we take from this milde manner of exhortaion Silas That the Ministers of Christ must not alwayes stand vpon their authority nor alwayes vse seuerity but sometimes deale by milde intreaties and perswasions PhileÌ 8 9 10. For Ministers be fathers who be milde and deale gently Secondly the Spirite of the Gospell is the spirite of loue Thirdly the Children of God being of an ingenuous
conforme not your selues to this world Hence wee gather that whatsoeuer is a property guise fashion behauiour custome or practise of sinners and corrupt men as they bee such this is euen cause enough why the children of God are to decline it and to follow the quite contrary course Diogenes thought that he should doe best when he did least what the common people did but sure that course of life is most commendable and acceptable to God which is most contrary to the fashioÌ of the world The more and further that in our speech gesture attire condition or workes we goe from the world the neerer we come vnto true godlinesse As Christian religion is the more pure and sincere the lesse it doth partake with the superstition of Antichrist so our Christian conuersation is the more holy and vnblameable the further it is remoued from the customes and fashions of vnregenerate persons Finally seeing Paul writeth to men already iustified by faith and sanctified yea in a great measure this putteth vs in minde that this lesson is fit for the best Christians to learne and take out and that it is a worke not of a day weeke moneth or yeare to flye the conformity and likenesse of the world but such as men ought all their life long to be occupied and busied about all time and care is heere too little This precept containeth one halfe of our repentance touching leauing of our sinnes and is like those other precepts of ceasing from euill Esay 1. 16. Psal. 34 14. of destroying and crucifying the body of sinne Rom. 6. 6. of mortifying our earthly members and putting off the olde man Col. 3 5 6 7 8. of denying worldly lusts Titus 2 12. of departing from iniquity 2. Tim. 2 19. All these differ not in substance of matter but in termes affoording businesse enough and enough againe to him that should liue Methusalems age For what a worke and a doe about for saking of one foolish and sinfull fashion I meane not of apparell yet euen that way we can bee foolish and fantasticall enough and as froward in retaining as forward in receiuing them but wicked doings how long ere one naughty vsage will bee left what time and trauaile will it aske trow you to rid our house of so many noysome cumbersome guests as haue nowe long time haunted vs our sinnes of nature custome trade especially DIAL III. Verse 2. But be ye transformed by the renewing of your minde that ye may proue what that good acceptable and perfect will of God is Tim. VVHat is the matter and method of this text Silas An exhortation to the transformation or changing of our mindes that is to pray God and earnestly to endeauour to haue our mindes changed by his Spirite This exhortation is enforced by an argument from a necessary effect because vnlesse our mindes be renewed we shal neuer be able to allow and follow the will of God which is here commended by their Epithites or qualities First good Secondly acceptable Thirdly perfect Tim. What is meant by transforming Silas Not such a Metamorphosis or change as Ouid did dreame of by passing of one substance into another but an alteration or change of iudgement purpose will and affections from euill to good which the Apostle himselfe cals a renouation or renuing such a worke of the Spirite whereby olde and corrupt qualities which still sticke in vs after new birth bee corrected and resormed till they be extinct and destroyed Tim. What is signified heere by minde Silas Both the faculties or powers of the soule to wit the vnderstanding and will the daily decayes whereof in holinesse we are heere exhorted to seeke by prayer and all meanes to repaire As a garment or an house when they waxe olde or worne are to be patched and holpen so the godly when through oldnesse of sinne or corruption any breach or waste is made in their minde or manners they are not to despaire or faint or cast away all care and hope but by sorrow teares repentance to rectifie and remedye that which is amisse and otherwise then well This is the sum of the Apostles exhortation Tim. What Doctrines do arise from this shorte exhortation Silas First that euen the noblest part of mans soule his minde and reason is corrupt and depraued with ignorance vanitie vnbeleefe errors doubtings and heresies c. This trueth hath testimony from other Authorities and places of Scripture 2 Cor. 3 5. 1 Cor. 2 14 Ephes. 2 3. and 4 18. Colos. 1 21. And also reason to proue it namely that the minde hath neede to be renued therefore it is corrupt and olde for old and corrupt things onely neede renewing That which is whole sound and perfect craueth no renouation which euer is of a thing decaied and wasted Tim. What Vse is to bee made of this Doctrine by Gods Children Silas First it confuteth such Philosophers and Popish Sophisters who vehemently contend that the mind remaineth still sound and vncorrupt alwayes enclining vnto good thinges as Aristotle speakes in his Ethickes whereas the sicknesse of the mind may be easily bewraied by these thinges namely that in those most notable things that the heathen were stirred vp vnto by the direction of their minde they had regard neither vnto the will nor honor of God but were led with ambition and vaine-glory being greedily desirous of fame and praise amongest men and as their intent and end were both naught so they failed in the manner because the loue of God and of their neighbour did not beare any sway in their actions Secondly this serueth to humble man for that hee wanteth all power to apply his minde vnto good things being altogether blinde in spirituall matters Thirdly it sheweth the great infection of sin poysoning defiling and corrupting not the body alone but the soule not the inferiour as the will affections and perfect senses but also the superiour and principall part of man the minde iudgement memory and conscience Lastly it sheweth how much the elect are beholden to the grace of Christ by whom the whole hurt taken by sin is cured and healed through his grace and Spirite Tim. What other Doctrine ariseth out of these words Silas Blessed Paul directing this exhortation to such as were already faithfull and regenerate doth heereby teach vs that the godliest persons are in this life renewed and sanctified not fully but in part onely for there should be no cause of exhorting beleeuers to be renewed in their minds were it not that still there sticketh in their soules some blindnesse and peruersenesse which would be corrected and enlightned This imperfection Paul acknowledgeth himselfe Phil. 3 12. 1 Cor. 13 9. and Dauid Psal. 119. and all the Apostles praying for encrease of Faith Finally what cause were there daylie to aske pardon of sinnes if there were heere an absolute freedome from sinne whereof the best of Gods children haue in genuously accused themselues The Scriptures
the right disposing of the publike almes there were appointed Officers Acts 6 5. whose guift was simplicity without fraud vaine-glory couetousnesse or frowardnesse to giue out the almes The second Ministers were they which were ioyned as assisstants and helpers to the Pastors for good gouernement of the flocke to preuent scandals and offences 1. Cor. 12. 28. 1. Tim. 5 17. These Mc Caluine calleth Seniors Osiander censors of manners Tertullian presidents which obserued and attended manners and outward behauior only there guift is diligence which containeth both a resolute purpose and great endeauour with delight to do the businesse and charge committed to them The third and last Ministers bee mercy-shewers not such as be spoken of Mat. 25 35 36. for these workes be common to all Christians but such mercifull workes as be mentioned 1. Tim. 5 10. Their guist is cheerefulnesse which containeth in it three things first alacrity of heart secondly gentlenesse in words thirdly pleasantnes in countenance they which were to be implyed in this seruice of mercy shewing vnto sicke aged impotent strangers exiles orphanes as their worke was such as might breede lothsoinnesse to attend sicke and feeble so they were to bee olde widdowes and aged men whoe naturally are sowre and testy therefore needed this precept of cheerefulnesse DIAL VI. Verses 9 10. Let loue be without dissimulation abhorre that which is euill cleaue to that which is good Be affectioned c. Tim. WHat is beere performed by Paul Silas After particular duties in respect of a gift and a function in the Church now hee turnes vnto generall dutyes and commendeth vnto Christians certaine generall graces pertaining vnto common conuersation whereunto he exhorteth them namely to continue in the practise of them for being beleeuers they already had begun to exercise these vertues as namely loue courtesie diligence feruency hope patience prayer liberality hospitality humility mutuall affection and simplicity forbearing of reuenge and such like godly grace as ornaments of our Christian profession and fruites of charity Of this loue heere be in our text sundry good precepts First that it be true without dissembling Secondly discreete abhorring euill Thirdly firme in adhering and sticking to goodnesse Fourthly vniuersall to all the brethren without partialnesse Fiftly fernent and earnest without coldnesse Sixtly humble without ambition Tim. Wherefore doth be begin with loue why is this first named of all other vertues mentioned in this Chapter Sil. Because it is the chiefe guift aboue other and sountaine of all the rest which doe spring out of loue as head-spring and mother of them all Before in former Chapters whiles Paul discussed the doctrine of grace and entreated of free Iustification by Christ he neuer mentioned loue for that it had nothing to do in matter of forgiuenesse of sinne either to merit it or to receiue it It doth onely declare as a signe who be iustified and pardoned by faith But now he giueth exhortation to manners and good life hee nameth loue as the chiefe and principall grace which swayeth most in the matters of a Christian life and conuersation being ringleader vnto and breeder of the rest for therefore doe men behaue themselues iustly meekely peaceably chastly and curteously because they do loue Tim. By what Reasons may it bee proued that charitie is a chiefe gift of the spirit Silas Not onely because Paul nameth it in the first place as heere and Galath 5 22. and for that it is the roote of all the rest as Faith is the roote of loue but thirdly because it is the summe of the Law Rom. 13 10 And fourthly it makes al graces profitable which are of no vse without charity 1 Cor. 13 1 2. and fiftly it is the band of perfection which knits all Christians and holds all duties together as stickes are made fast by a bande And sixtly it is the maine badge and cognisance of true Christianity and a certaine note to discerne a true Christian from a counterfet Iohn 15 35. 1 Iohn 3 14. Lastly it is perpetuall and remaineth after other giftes when Faith and hope ceaseth it continues 1 Cor. 13 13. Tim. What Vse is to bee made of this Doctrine touching the excellency of loue Silas First to enflame our hearts more and more with the loue of this louely grace more earnestly to seeke after it also more heartily to praise God for it I exhort therefore as Paul Col. 3 14. that aboue all things wee put on loue Tim. Of what quality is that loue we are exhorted vnto Silas Such loue as is without dissimulation that is it must bee true sincere from the heart without fraude guile deceite false shewes or wrinkles Tim. How may a Christian iudge of himselfe that he hath this vndissembled and vpright loue Silas There be three rules by which it may be discerned to be voide of hypocrisie First when one doth heartily loue God and that which is pleasing to him A good rule for then wee cannot choose but in our loue to our neighbour to be sincere because sincerity and truth is a thing highly pleasing to God The second rule when we are ready to do towardes our neighbour as wee our selues would bee dealt withall by others This rule is commended in Math. 7 12. for no man will dissemble or deale falsely with himselfe The third rule is not to loue in word and tongue onely but in truth and indeede 1. Iohn 3 18. not as they are spoken of in Iames 2 15 16. but as God loued mankinde to whom he promised his Sonne by word and afterwarde sent him at the sulnesse of time Gal. 4 4. or as Christ who shewed his loue not onely by kinde speeches but by giuing his life 1 Iohn 3 16. so our loue must bee expressed in actions and then it is sound and vndissembled Lip loue is lying loue Tim. To what profit may we turne this doctrine Silas It serues for iust and due reproofe of all such as make shew of loue and mean it not such as giue sugred for words to hide the gaule of the heart and the bitternesse of the hand speaking faire when they meane foule as Caine did speake to Abell Ioab to Abner and Amaza and Iudas to Christ. These had honie in their lippes and swords in their hearts Secondly such as shew loue out of seruile base feare and dread as Malefactors and Offenders do to seuere Magistrates bad seruants to their vncourteous Maisters and the poore to the mighty whoÌ they could wish in their graues yet by speeches and gestures pretend much reuerence and loue Thirdly such as loue others for profit which they hope to suck out of them so long they make much of them giue kind words as Felix did Acts 4. At a word all such are heere condemned as do not loue their neighbors out of a pure heart the seate of loue vnfaigned Faith the cause of loue a good conscience the companion
heere reproued are certaine irregular and exorbitant persons amongst our selues who though they bee in iudgement conuicted and cannot but confesse that this precept is giuen to all Christians and touching all powers yet they make themselues a disperisation and take liberty to doe what they list without all due regard to that which is by superiors commanded Heerein ioyning with Anabaptists and Libertines that as touching their practise they striue to shake off from their neckes the yoake though not of supreame yet of subordinate Gouernors as if they were too good to obey some powers The third kinde is the Pope and his Cleargy who do not onely pleade for an exemption but also do practise it with such manifest and grosse wickednesse as that the Pope doth not onely withdraw subiection from Emperors but hath lifted vp his throne aboue the Throne of Emperors and Kings whom hee taketh vpon him to set vp and pull downe at his pleasure to dispose their kingdome and despise nay destroy their persons vpon imputation of heresie and is not only not subiect to them but causeth them to bow downe their neckes vnder his feete and most filthily to worship him by kissing them vnder this pretext that the soule is better then the body and therefore spirituall Gouernors which teach the soule are to be preferred before temporal whose charge it is to looke to the body and worldly things It was the argument of Pope Baniface the eight whereas in trueth it is not the fashion of Popes to preach the gospel therwith they little trouble themselues but to Lord it and liue in pompe and pleasure And say they did teach the word of God yet as Kings how great soeuer their dignity be must subiect their vnderstandings and willes to be gouerned by the word which the ministers propound for Gods word must rule the highest Rulers so Ministers though their function be very high and excellent yet cannot free themselues from subiection vnto ciuill Magistrates because it is heere imperatiuely commanded Let euery soule be subiect As the High-Priests were subiects Aaron to Moses Abiathar and Zadock to Salomon and Romisn byshoppes to the first Christian Emperours Tim. What may be vnderstoode by the word Subiect Silas This word imports as much as to bee put vnder another or to be brought in order and it insinuateth to them that are gouerned that there is a certain order orderly disposing between the ruler and the ruled by consideration whereof the inferior which is set vnder must giue place to the superiour which is put aboue This emphasis the learned obserue in this word As it is in nature Bees Cranes and Fishes haue one aboue them vnder whose conduct they go forth to feede and returne from feeding and among the Elementarie bodies the more heauier and more massie are subiect and put vnder the lighter and more subtle the earth vnder the water the water vnder the ayre the ayre vnder the sky the sky vnder the starry firmament and that vnder the thirde heauens which are the seate of the Angelles And as in humane bodies the other members as handes armes and legges c. do by nature acknowledge the head as chief and are subiect vnto it so in policy or worldly estates there is such an order setled that some should be aboue to commaund others beneath to obey and that they which are placed as inferiours should submitthemselues to such as by ranke and order are their superiours Againe it is more significant to say be subiect then if the Apostle should haue said obey reuerence resist not honour c. For subiection as a generall word comprizeth all the rest as particulars vnder it namely acknowledgment of their power taking lawes and coine from them arming at their commaundement reuerence loue prayer and thankesgiuing for them thankfulnesse in maintaining them obedience in doing and suffering al these appertaine to subiection Tim. What are we to vnderstand by powers Silas By powers are meant heere not Ecclesiasticall Gouernors as Apostles Euangelists Doctors Pastors Teachers but such as take tribute and beare the sword which Ministers are forbid to doe and ciuill rulers may do and therefore the Papists erre which from this place would set vp the preheminency of Pope and Byshops aboue politicke Rulers who by a Metonymie of the adioynt are heere named powers because they are endowed with great power and might aboue other men to suppresse the wicked and defend the good Also to shew that they beare the Image of God not in respect of his essence but in respect of his power and thence it is that not Iehouah the Title of his Being but Elohim the Title of his power is attributed to the Magistrate Psal. 82 1 5. Obserue also that subiectes may not examine by what way or meane Princes get their power whether by right or wrong for Paul knew that the Romanes had by great force made themselues the Lords of the world yet he will haue the present powers obeyed Lastly Paul speaks not of the persons but of the functions which must be respected be the Gouernors good or bad Mens deformities cannot extinguish Gods ordinances nor can diuine functions be lesse honorable by humane frailties it is a grosse malice or blindnesse not to distinguish the sins of the man and the worthines of the Magistracy DIAL II. Verses 1 2. For there is no power but of God and the powers that be are ordained of God Whosoeuer therefore resisteth the power resisteth the ordinance of God and they that resist shall receiue to themselues damnation Tim. HOw doth our Apostle proceede Silas In these words and the verses following he rendreth sundry and weighty reasons why we ought to be subiect to Magistrates whereof the first is taken from the efficient cause and author which is neither fortune nor chance nor men nor Angels good or badde but onely God himselfe whose ordinance we are bound to reuerence and be subiect to it but powers or magistrates are Gods ordinance therefore we must bee subiect to them This is the first argument which may bee thus further pressed and vrged It is a comely and an honest thing to submit our selues vnto that order which comes from God who is not the authour of any thing that is euill therefore seeing Magistracie is a thing which God hath set amongst men it is a seemly and honest thing to submit our selues vnto it Tim. May we not gather from the first words that there are sundry powers and that they are all of GOD one and other Silas Yea this Text implyeth that there are sundrie kindes of powers and that they come all of God theyr first Author because he saith in the plurall number the powers that be are ordained of God which proposition beeing vniuersall shewes that the former exclusiue proposition no powers but of God comprehends al is as much in effect as if the Apostle had saide al powers both high middle or low Priuate
man could binde the Conscience then it would follow that inferiour power might prescribe and ouerrule the superiour These things serue to discouer the intollerable pride of that man of sinne the Pope of Rome challenging to himselfe that which is peculiar vnto God euen a Soueraigne rule ouer the conscience which hee will haue as much obliged vnto his Ecclesiasticall Lawes as vnto Gods morall Precepts so as men shall sinne mortally become worthy of eternall death if they breake any Papall constitution euen therefore because they bee his constitutions Thus Pererius the Iesuite affirmes but Bellarmine in his Chapter de pontifice goeth yet further that if the Pope should commend for vertues such thinges as are vices men are as much bound in conscience to obey them as if they were lawful things commanded of God and no maruaile seeing they ascribe vnto the Pope omnipotency and acknowledge him to be a God But what is this but to fulfill the prophesie of Antichrist by Saint Paul 2 Thes. 2 2. to sit in the Temple of God as God to lift vp himselfe aboue all that is called God For the Conscience is Gods Temple and subiect vnto none but to God according to that Giue vnto God the thinges that are Gods Mat. 22. Tim. But do not the Lawes of man binde the conscience in any respect Or if they do how or in what respects Silas Yea we are in Conscience bound to obey humane Lawes or els we run into the offence of God and so offend our Conscience This is the very meaning of our Text for if we must obey for Conscience sake then Rulers and Lawes do in some sort binde our conscience Againe this Commaundement be subiect vnto higher powers cannot bee broken with a good Conscience Therfore we are in conscience bound to do such things as are enioyned vs by rulers with this condition that the thing enioyned bee not contrary to common honesty equity reason and religion For further explanation of this point obserue that the Lawe of ciuill Magistrates do forbid and require sometimes the selfe-same thing that Gods Law doth forbid and require as Vsury drunkennesse periury theft murder and then wee obey not in respect of men but for diuine precept sake the things commanded being such as we cannot but imbrace vnlesse we would wound our Conscience but if the things inioyned be indifferent of a middle Nature neither prohibited by Gods Law nor exacted yet then we are to obey in Conscience not of the thinges themselues but first of the generall precept Honour the King submit your selues to Principalities be subiect to powers c. Se condly in respect of the end which the ruler propounds vnto himselfe and that is externall peace order comelinesse honesty which being morally good things wee are therefore in Conscience bound not to violate them Thirdly in regard of certaine accidents which do acompany the breach of human lawes as disloyalty contempt of Rulers scandal to our neighbors which being things morally euill therefore when any of them doe yssue for our neglect of ciuill Lawes then the conscience is hurt and sinne is committed though the things whereon the Lawes were made be but indifferent Finally if humane lawes be such as do determine of circumstances which be means the better to maintain obserue Gods moral Law as touching time and place of diuine worshippe and concerning the not wearing of Dagges Swords Gunnes to auoyde murther or moderation in meats drinkes apparrell c. to auoide intemperancy in these thinges it behooues vs to make Conscience that we do not offend because God himselfe hath bound vs to the exercise of all meanes and helpes whereby any vertue may bee exercised or any Vice eschewed Tim. Proceede to the next verse For this cause ye pay tribute and tell vs what is meant by these words Silas Now Paul reasoneth from their owne testimony as if he should say in that you pay tribute in this you witnes that you do owe subiection to Rulers euen for this cause that you may auoide wrath and keep a good conscience By Tribute is meant such paiments as the people contributed to their Rulers and were brought into the Kings Exchequer as one would say for commodities exported or imported thence called Phoros apo tou phérein or prosphérein Tribute herein differs from customes which are imposts and payments either paide by the polle man by man or according to mens seueral substances immoueables things lands or mooueables as Merchandize Note further that he saith not ye giue but ye pay tribute to teach that Tributes are not gifts but debts not things freely bestowed but of duty performed as it is written in the beginning of the seauenth verse Render to euery man his duty And whereas our Apostle writing to all beleeuing Romanes whereof some were Ministers some were people and vniuersally saith to them all yee pay Tribute This sheweth that no persons Ecclesiastical or Ciuill be exempted from this part of subiection of paying Tribute vnlesse where there is immunity granted by the bounty of the King Tim. What is our doctrine from this sixt verse Silas That it is a duty by God himselfe laide vpon all sorts of subiects willingly to pay vsuall customes and tributes vnto their Princes The Reasons of this duty be these First to testifie and declare our subiection toward powers that we acknoledge them to be our lawful Gouernors and that we haue them in singular account as men set ouer vs by God for whose sake wee pay them tribute subsidies and customes Secondly to maintaine and vphold the publicke charge that Princes are put to about the publicke tranquillity Whence it is that by Vlpian tributes are tearmed neruireipublica for that no more a body can be preserued without sinnewes then a Commonwealth without tribute Now reason would that euery man should bee burdened about the vpholding of that wherein euery man hath an interest publike charge to be defraid by publike purse euery man his share according to his meanes many hands wil make light labour Thirdly tributes are to be paide as a recompence vnto Maistrates for their great paines for they must apply themselues as the text saith verse 6. to this purpose that is with all their study care and might they must serue to take vengeance on the euill and to recompence the good to vse the sword for making of lawes for maintenance of peace execution of iustice and waging of warres these be matters of great waight charge and difficulty of much paine and perill which made the Emperor Maximilian to know that the life of a Rusticke is to bee preferred before the life of a Ruler who is a seruant to all to watch when other men sleepe to trauaile abroad when other men stay at home to purchase other mens ease and safety with their owne disquiet and danger Which made a certaine wise man to say that if a Crowne lay on the ground he would not
all to increase and preserue them what we can This must moue vs both to pray for greater measure of grace to be able to performe this better heereafter and instantly to beg pardon of God through Christ for our failing heeretofore for the debt of charity being neglected doth increase the debt of sinne and looke how much wee come short of paying the debt of loue so much we multiply the debt of sinne and therefore stand in need both of faith to beleeue the forgiuenesse of that which is past of repentance to amend our liues for time to come to walke henceforth in charity dooing all our things in loue Tim. Come now to the reason of the Apostle why we should loue one another and tell vs what is meant by the law and by the fulfilling of it Silas Among sundry acceptions of the word lawe as first for the books of Moses Secondly for the whole doctrine of the word Thirdly for the morall precepts giuen in Mount Sinai c. heere it is put for the second ãâã because he discourseth of the duties to our neighbour the loue whereof beeing coupled with the loue of God as an effect with the cause therefore it may well comprehend the whole morall law By fulfilling is meant heere not the exact keeping in euery point without any swaruing but the careful endeuour to do one commandement as well as another without baulking any of them The drift of the Apostle heere being this to teach that the law is generally kept by the exercise of loue which is therefore saide to bee the fulfilling of the law First because it is the end of the commandements 1. Tim. 1 5. Secondly for that it is the motiue to stirre vp to euery duty both to God man Thirdly because it is the summe of the law Math. 22. 37. 38. 39. Finally because it is the perfection of the lawe and were it perfect in vs would make vs perfect keepers of the law Tim. What is the doctrine we are to learne from hence Silas This ought very much to kindle our loue seeing it is such a helpe to the fulfilling of the lawe then which there is nothing except faith in Christ eyther of more honour and beauty or of more profite and benefit then to be keepers of the lawe by which first wee haue ãâã with God whose image of holinesse and righteousnesse is most absolutely and liuely purtrayed in the lawe the neerer therefore we come to the law the liker we are to God Againe our study to walke in the law is both a signe of a blessed man and the way to blessednesse Psal. 119 1. and 112 1. If the keeping of the law be so beautifull and beneficiall iudge how behouefull it is to imbrace loue which inables vs to keepe the law heere in some measure and in heauen perfectly As Paul saith of loue if wee had all graces without it they were nothing so may I say if we could keepe all the commandements and not do them in loue it were nothing Wherefore let all men that haue their hearts endued with loue thinke they haue a great blessing and thanke God for it and as the Apostles prayed Lord increase our faith so let euery good Christian pray Lord encrease my loue for the more we loue the more we fulfill the law and the more we fulfill the law the more we resemble God the giuer of the lawe and the liker wee are to God in holinesse the more we are to be like him in happinesse Besides all this though loue bee not the forme of faith yet it is a necessary effect of iustifying faith which workes by loue Gal. 5 6. and a fruite of the Spirite Gal. 5 22. The bond of perfection Col. 3 14. The badge of a Christian Iohn 13 35. Touching the properties works of loue also for the excellency and continuance read 1. Cor 13 4. to the end Tim. But whereas many pretend loue and haue it not how shall wee know when we haue indeede the gift of Christian charitie Silas First by the obiect of our loue if it bee right that is if we loue euery one that is our neighbour louing one man as well as another without partiality though some men more then others being wel affected vnto all howsoeuer others be affected vnto vs as Christ loued his enemies so must we This is one and the best triall of our loue Secondly by the measure or maner rather of our loue that we loue our neighbor as our selus that is as constantly without fainting as sincere without dissembling being as carefull through loue to bee helpfull to the bodies and soules of others and to euerie thing that is deere vnto them as we would haue it done to our selues Thirdly by the quality and nature of loue which stirs vs vp to respect one man as well as another though not so much so to tender him in one thing as well as in another for what God ioynes no man may separate that God which commaunded loue to our Neighbours persons hath enioyned charity towardes all the things of our neighbors not to hurt him in any of them no not so much as by a thought much lesse by disgrace or cruelty or vncleannesse or oppression or slander For if we do keepe that Law of not stealing and dooing wrong and breake the other which forbids adultery or incontinency or keepe this and trespasse by false witnesse being full of lies and euill reporters or false accusers of others or vntouched in all these yet be cruell vnmercifull and fierce offending against that Lawe which prohibits murthers or at a word caring somewhat to obserue one and being loose and licentious in transgression of some other not dooing many euils against our neighbors yet stiffely and obstinately culpable in some one or few certainly our loue is not that christian godly loue which looketh to euery precept and preuenteth the euill and harme of our Brethren in euery thing as much as lyeth in vs for loue dooth none euill vnto our neighbor Touching these singular and particular Precepts note that that of honouring Parents is omitted because they might be contained vnder powers also in an other Commandement the Commandement of Adulterie is prefixed vnto the Commandement of Murther Lastly this of fulfilling the Lawe by loue is ill wrested of Papists to proue Iustification by workes for this is not heere the Apostles purpose and when they shall proue that any meere man hath perfect charity such as the Law exacteth we will then confesse that righteousnesse before God may come by loue Meane while wee dare not crosse the doctrine of the Spirit teaching in so many plaine texts righteousnesse to be attained by faith without the workes of the Lawe which yet wee may in some sense bee saide to fulfill both because in our head it is perfectly kept that is allowed to such as beleeue in him Also with Augustine we say Quicquid ãâã
pleasing of others or themselues hauing no further drift but as prophane worldlings and blinde Papists Thirdly such as do not that they do to but against the lord to dishonor him and not for his honour as wicked Epicures and Atheists Moreouer from hence all are very earnestly to be exhorted that whatsoeuer they take in hand they do looke to the pleasing and honouring of God in it For seeing God in his actions toward vs doth chiefly respect his owne glory Rom. 3 2. also 9 24. Eph. 1 6 11 4. therefore in all our duties towardes him this should principally be seene vnto that he may bee magnified by our godly life For there are three things required of them which will be acceptable to the Lord One that it haue the word to warrant it or not against it Secondly that it proceed from the root of faith being done with a perswasion that both action person please God through Christ. Thirdly to these must be added an affection and sound desire to haue God honoured loued and praised by our meanes without this our best doings are defiled Therefore as good seruants haue care of the credite of their Lord and naturall children do study how to encrease the reputation of their parents such ought to bee the disposition of all Christians who are bound to striue hereunto euen to haue the testimony of their conscience to witnesse that in all vprightnes they desire seek this more then their owne wealth credit life yea or saluation that their louing father and gracious Lord may reap praise and honor by their obedience to his wil. This will giue more peace and true comfort to the soule then all the world will do Tim. Is there any other Doctrine behinde Silas Yea that it behooueth all Christians especially Ministers by Pauls example to walke very wisehe towards them which differ and be at variance among theÌselues For sometimes he nameth the strong before the weake as verse 2. and heere verse 6. the weake are put before the strong Also hee makes them both equall in this that they intended Gods honour in omission as wel as in facte passing by the infirmities of both that hee might not seeme partiall and haue more hope to winne them to concord The reason heereof is If among Christians which do contend in matters of Religion any respect of person or inequality be vsed more being yeelded to the one then to the other vnkindnesse will be taken iealousie kindled peace hindred and the edge of all good exhortations blunted therefore an euen hand must bee carried without leaning to any side This rule holdeth when differences grow through weaknesse this wil require much wisedome and prayer but with those which erre of malice and are obstinate impugners of the truth after lawfull instruction Paul dealeth more roughly roundly See Gal. 5 3 4. and Chap. 4. also Phil. 3 2. 2 Epistle of Iohn verse 10. Tit. 3 10. Rom. 16 17. Heere marke that the Apostles are peremptory without fauour or indulgence towards such as maintaine euill opinions in Religion with an euill minde to depraue the trueth and to corrupt their Brethren Tim. What is the fourth and last Doctrine from this sixte verse Silas That Gods creatures and blessings ought to bee receiued with giuing of thankes to the Lord. See 1 Tim. 4 3 4. Col. 4. 2. and 3 17. 1 Thess. 5 18. To which adde the example of Christ Iohn 6 11. and of Paul Acts 27 35. The reasons of this duty besides former precepts examples are first thankes giuing which is a part of Gods seruice Psal. 51. It makes to his honour and glorifying of his name Againe without it we haue not a pure and conscionable vse of the creatures and benefites of God also vnthankefulnesse is odious to God it hindreth the act of faith and so turneth our eating and drinking into sin Rom. 14. last verse Tim. What vse of this instruction Silas This reprooueth such as foreslow this duty and deride such as do it or do it onely of custome for fashion not as of duty and conscience to the word Likewise such as turne it ouer to children in their owne presence being themselues more able for gifts and most bounde for Gods bounty and benefits to them the excellent God looks deserues to be serued with most excellent graces Lastly it prouokes both our selus to frequent wil lingly and often this duty there being nothing wherewith GOD is so pleased and honoured as with heartie Thankesgiuing and to teach our Children and to see them do it on their own behalfe but not to make them our mouthes so long as we haue an heart and tongue to praise our God Although Christes Disciples were men grown yet he put not them to say grace in his presence hee alwayes gaue thankes in his owne person leauing a patterne for all Housholders to looke vpon to doe the like for his moral actions are our instructions DIAL IIII. Verses 7 8 9. For none of vs liueth to himselfe neither doth any die to himselfe For whether we liue we liue vnto the Lord or whether we die we die vnto the Lord whether we liue therfore or dye we are the Lords For Christ c. Tim. VVHat is it that Paule doeth in these Verses How doe they sute and sort vvith the former Silas Paul resumeth and enlargeth the argument put down in verse 4. that all being seruants to one common Lorde who with like good will embraceth and ruleth ouer all his seruants with equall dominion purchased by so great price as his own death therefore they ought to dissent no longer or mutually to condemne iudge one another especially seeing the glory of the Lorde is sought for by his seruants The scope and drift is to teach and confirme all beleeuers to whom and to what they must liue and dy not to themselues and to their owne priuate purposes and praise but to Christ their Lord that hee in our life and death may be glorified He confirmes and comfortes the godly that liue in all ages that they should be verie full of comfort and ioy seeing they haue a lord who taketh more care of them in life and death then they could do of themselues being both able and willing to preserue them during their life and being dead to restore them to a neuerdying life For his power is omnipotent ouercomming death in himselfe beeing vniuersall Iudge of all and for his will he is so affected to all faithfull ones as to his owne redeemed dearely purchased to bee his peculiar The order of these words is this First a proposition that no man liueth or dyeth to himselfe verse 7. Secondly a reason because our life and death is to another euen to the Lord Christ verse 8. Thirdly a cause of this in the same verse because we are the Lords in life death therefore must liue and dye to him onely Fourthly an answere to a secret Obiection
speeches to such as stand about vs namely our Children c. as Iacob Dauid Christ others haue done Fourthly to giue vp our spirites to God as Steuen Acts 7. in a good hope and assurance of a bessed resurrection after the example of Iob Iob 19 23. I know my Redeemer liueth Tim. What learne we from hence that wee are the Lords whether we liue or dye Silas First that wee haue matter of much comfort in whatsoeuer kinde of death we dye for wee haue a Lord that will in death looke to vs our teares are put vp in his bottle Psal. 56 8. Our death is precious to him Psal. 116. 15. Let all men neglect nay dishonour vs in our death cast vs out drag vs through streetes hang our bodies on ãâã giue our flesh to be meate to the Fowles of the ayre as they complaine in the Psalme 79 2. As the two witnesses Reuel 11 8. And as the Admirall of France was dealt withall in Paris Marlorate at Roane in Normandy Yet Christ is their Lord and will be their Patron and auenger Secondly let such as liue to the Lord by obedience to his will and zeale of his glory free their hearts from feare of Purgatory faigned fire yea and of truely tormenting hell fire sithence they being purged by the bloud of their Lord are deliuered thereby from all torments and restored to life eternall Lastly see the wonderfull dignity of a true Christian by faith ioyned to Christ he hath a good and a great Lord. If they be happy which might alwayes bee about Salomon to heare his wisedome how blessed are they rather which belong to a Lord greater then Salomon whoe are in such sort the Lords as they be lords euen freemen friends and brethren to Christ fellow-heires Priests Kings to their God through Christ Reueh 1 6. Tim. From the ninth verse which as you said doth set downe the acquisition or how Christ got his vniuersall dominion oner all the faithfull what things doe ye collect thence for our instruction Silas I collect these doctrines First that Christ dyed truly and indeede hauing his soule for a time violently separated from his body whereof as the Sacrifices and Sacraments of the old Testament namely the Paschall Lambe was a Type 1 Cor. 5 7. So the Lords Supper a Sacrament of the new is a liuely representation in distributing the bread apart from the Wine and in the breaking of the bread there is a signification of his painfull passion Secondly it was not so necessary that he should die to satisfy diuine Iustice according to Gods eternall appointment and most iust threatning Thou shalt dye the death Gen. 2 17. and to fulfil the prophesies types of his death and Legall sacrifices but it was as needfull he should raise himselfe from the dead because his death had not otherwise profited vs either by merit or efficacy For by this meanes he both declareth himselfe to be absolued from our sinnes which he bare that hee might iustisy vs Rom. 4 25. and to be conqueror of death and graue yea and to become fit to exercise that dominion and victory which his death had purchased For being dead he could not be victorious so long as himselfe seemed to be conquered neyther could he rule ouer the liuing except he had beene made aliue and he liueth for euer that he may for euer gouerne his people which are heere distributed into two sorts or rankes 1. the dead that is such as had departed this life from Adam vnto Christ and 2. by liuing such are vnderstood as then did liue or should liue from thenceforward to the end of the world Now albeit Christ being risen haue absolute power which he practiseth generally ouer all men good bad euen ouer the diuels as it is written All power in heauen and earth is giuen mee Math. 11 27. and 28 18. which agreeth with Phil. 2 9 10. yet Paul extends his dominion in this place no further then to beleeuers ouer whome Christ doth rule for their saluation in a peculiar manner by his word and Spirite as ouer his owne peculiar people whose comfort and instruction the Apostle in this Text purposely intendeth Heere is then the thirde Doctrine of this verse that Christ dyed and rose not in vaine but to this end and to this very cause to get a soueraignty ouer all the Electe which either had liued or did then or should afterward liue in the world all which by good right are subiect to him as to their Lord to be ruled and kept vnto saluation in heauen Which as it teacheth the Church of both Testaments to be but one vnder one Lord of both and that it comprehends vniuersally the Saintes before the law vnder the law vnder grace all which make one bodie and one family whence the Church is intituled Catholike so withall we learne that the benefits of this Lord as remission of sinnes righteousnesse adoption saluation c. reach no lesse to such as wer before Christ theÌ to them who since Christ do liue Ro. 3 25. Hebr. 9 15. And moreouer that they which be alreadie dead in his Faith shall certainly be raised to heauenly glory for so much as Christ is not Lord of the dead as they bee dead but as they are appointed to be aliue for he is the Lord of all the liuing Math. 22 32. Furthermore that there is great comfort vnto all the true seruants of God inasmuch as both in life and death they haue a mighty and louing lord to care for them to preserue and safegard them till hee haue crowned them And finally by this consideration they ought to keepe themselues from mutual discords and dissentions liuing together in a peaceable and brotherly fashion which as it is agreeable to the minde and will of their Lord so it will tend much to his honour and to the credite of our Christian profession and that especially if remembring that they are vnder his authority and rule they take not leaue to liue as they list but to his will and honour who hath brought them out of the power of darknes to whoÌ for sin by the righteous iudgment of God they were enthralled and captiuated Acts 26 16. Let them studye to serue him whose they are after Pauls example Acts 24 23. and follow his counsell 2 Cor. 5 5. Hee died and rose again that henceforth we should liue not to our selues but after his will that dyed for vs. DIAL V. Verses 10 11 12. But why doest thou iudge thy Brother Or why doest thou despise thy Brother For we shall all appeare before the iudgement seate of Christ. For it is written I liue saith the Lord c. Tim. VVHat is the drift of this text Silas To perswade the Romanes and in them all other Christians to concord about indifferent things by three new Arguments First from their condition in that they are equals being all Brethren and equals may not mutually iudge each
other this argueth superiority Secondly from the office of Christ who is the vniuersall iudge of all confirmed by a Text out of Esay 45 v. 23. Therefore wee haue no neede to censure others but to looke to our owne account verse 12. Thirdlie from the euent which followes the vnseasonable abuse of our liberty which is the scandall of the weake verse 13. The last reason concernes the strong the two former both weake and strong Tim. In what forme of speech are these Reasons propounded Silas By way of interrogation Why doest thou c. Which hath the verie force not onely of a strong deniall Thou oughtest not but also of a reprehension as who should say Haue you no more-grace wisedome charity then to despise and iudge one another Whence we learne that Ministers of the word are to take care not onely of the matter but of the very shape and fashion of their speech that they vse a most piercing and moouing forme of words as circumstances may require for there is much force to make a thing gracious and powerfull in the verie forme of words which be vsed Tim. Now for the matter what be the actions here reproued and vpon what Reasons Silas Two one is to despise or set at nought this was the fault of such as had more knowledge of their Christian liberty they esteemed vilely and lightly of the weaker sort and disdained such as had lesse vnderstanding The other action is iudging which pertaineth to the weake in faith and thereby is neyther meant the publike sentence which the Magistrate giues from the seate of iustice against euill doers nor yet that priuate sentence which Christians passe either against actions simply bad or good or against persons already iudged of God in the worde or with condition of their continuance in euill if they bee not such as the Scripture hath fore-iudged but the rash vncharitable iudgement touching the finall estate of Christians for middle actions as to pronounce peremptorily absolutely of any that they must perish or bee past grace or cannot bee saued because they are not of our minde in euery thing That this is the meaning of the word Iudge there be two circumstances in the Text which fully preoue it First by that which went immediately before of liuing and dying to the Lord and beeing the Lords in life and death which shewes that these Romanes tooke vpon theÌ to determine what should be the end and death of each others and what should ãâã come of them as if they were Lords one of anothers life and death also by mentioning the last iudgement and ascribing the same vnto Christ it appeares that they did vsurpe his office in giuing heauy doome of each others destruction As at this day the Lutherans do against such Churches that differ from them in things indifferent as about breaking the bread in the CoÌmunion and some of our hot brethren at home haue had their finger too deepe in this faulte of iudging their brethren too rigorously Tim. What is our instruction from hence Silas That it is not lawfull for Christians to passe their doome touching the euerlasting estate of any man of whoÌ it is not apparant that hee hath committed that irremissible sinne 1. For wee know not what a day may bring forth Also we see many wicked men suddenly mightily called and changed Thirdly we reade of one standing in the market called at the eleuenth houre to work in the vineyard Also of the thiefe conuerted at the instant of his death Fourthly we are euen Brethren one of vs no better then another and therefore wee should not vsurpe this superiority as one to iudge and condemn another This is a gainst Brotherly charity and Christian loue which hopes well of all men so farre as there is any cause or reason to induce vs. Finally it is against the honour and dignity of the son of God whom the father hath aduanced to this honor to be the Iudge of vs all Tim. What Vse of this Doctrine Silas It cals to repentance such as haue been too free and forward in iudging others peremptorily and ought henceforth to stay vs from such wickednesse Secondly it reprooues such as would take away from Christians all liberty of iudging vnder this pretence that wee may not for meane things iudge our Brethren finally for that which is vtterly vnlawfull in some case is and may bee lawfull in some other cases when circumstances vary the matter it selfe is varied Silas Concerning the Reason drawne from the iudgement of Christ shew vs after what sort the Apostle dooth handle this point or how many things he doth consider about it Silas The things considered about it are verie many and waighty which follow heere in order First the vniuersality of this iudgement all we shall stand weake and strong learned and vnlearned none are to be exempted from his iudgement the iudge is vnpartiall he will dispence with none Secondly we shall stand or we must giue account verse 12. This iudgement is vnauoydable First Gods decree hath purposed it his word prophesied of it his Iustice requireth it 2 Thess. 1 6 7. Thirdlie the manner how we shall appeare Be presented or made to stand forth euery one naked himself and his cause both before the Iudge each one in his owne person Fourthly the person of the Iudge to wit Christ not as he is God onely but as he is man and Mediator who though at this presont hee bee Iudge of all and raigne ouer all Math. 28 29. yet it is amidst his enemies they are not abolished the Church is not fully deliuered which shal perfectly bee done at this last and generall iudgement Fiftly the manner of his comming to iudgement it shall be glorious and full of Maiesty for he shal haue a Iudgement seate euen a throne very high in the clouds Mat. 25 31. and a white Throne Reuel 20 11. to note the innocencie and vprightnesse of the Iudge one to bee corrupted with no bribes or blinded with ignorance or respect of persons Sixtly the things which he shall do when he is come to iudgement which are these First he shall make enquiry of all men both their persons and actions then he shall lay them open and manifest them what they haue beene and what they haue done After that he shal giue a righteous sentence vpon euery one according vnto his workes which are as euidences and witnesses of Faith or vnbeleefe Vpon which shall follow speedy mighty execution the wioked beeing cast downe into hell shame and torment the righteous carried vp to heauen there in blisse and glory to abide with Christ for euer for this order of the iudgement see Math. 25 from verse 31. to the end of the Chapter Tim. Is there yet any further thing considerable about this last and generall iudgement Silas Yea the authority and right that he hath to this Office of a Iudge and to the worke
of two sorts of persons First of our infirme and weake Brethren who not knowing but that Moses Lawes touching certaine meates prohibited and difference of dayes were still in force might by the vndue vntimely vse of this liberty by such as had better instruction and knew that Iesus in his death had abolished those Leuitical shadows be brought to mislike Christ and his Gospell as contrary to Moses and to open their mouths to reproach this Christian liberty taught by the Gospell and so to fal off againe from the Faith which they had before submitted vnto Secondly by strangers who were without the Church and might say Lo these are the Christians they cannot agree one holds one thing another the contrarie what concord is this what a Religion is this As our Papists by our home diuisions take occasions to blaspheme our Religion forgetting their own domesticall contentions in more and waightier mttters See M. Doctor Halles Booke intituled the Peace of Rome which is nothing lesse then at vnity in it selfe yet vpbraids diuision to vs. Tim. What may we learne from hence Silas This teacheth that Christian liberty is a blessing seeing it enfreeth vs from the yoake and bondage of ceremonies therefore we owe thankes to God for it that we may freely and lawfully feed on such creatures as Salomon in all his glory might not touch without sin Secondly such as do striue and differ about things indifferent do open and loose the tongues of friends and enemies to reproach our good and our Gospell and our God Oh that Gath and Ascalon had neuer hearde of the diuisions of Epbraim and Iudah DIAL VII Verse 17. For the kingdom of God is not meates drinks but righteousnesse peace and ioy in the holy Ghost Tim. VVHat containes this Text Silas A new argument to disswade the strong from striuing about the vse of meats and such things to the offence of the weake The argument is more forcible then any of the former It is this the kingdome of Heauen stands not in these indifferent things therefore wee may not with the scandall and destruction of our Brethren contend about them In which reason the Apostle seemeth somewhat closely to insinuate vnto the rebuke of the strong as if they had beene too eager and earnest in these externall matters placing piety and pleasing of God in them as if all our good and happinesse had depended on them not so saith Paul the kingdom consisteth in more waightie things as righteousnes peace and ioy in the Spirit and not in such outward indiffrent matters as meates and dayes and the like which in no whit appertaine to Gods worship and mans saluation The parts of this 17. verse bee two the one affirmatiue the other negatiue In this latter it is denied that the kingdome of God is meate and drinke in the other it is affirmed that it is in righteousnesse peace and ioy The holy Ghost who as an efficient cause distinguisheth worldly righteousnesse peace and ioy from that which is both Religious and Christian comming not of the Flesh but from the Spirit being in spirituall not carnall things and therefore the fit and meete matter of the Kingdome of GOD which consisteth not of this world Tim. Interprete the words what signifies the Kingdome of God Silas Amongst sundrie acceptions there bee two especially whereof I now make vse First the estate of grace whereby Christraigneth in our hearts by his Spirite this is called Kingdome because it is the enterance into and the way vnto the Kingdome aboue Secondly Kingdome signifieth the estate of glorie and blisse in heauen where because God shall fully reigne in his Saints and immediately not as heere vnperfect and by meanes of the word therefore it is tearmed also and more cheefly the Kingdom of God I see nothing against it why the Text may not bee expounded in both these sences without wrong to phrase or circumstance or scope For following the first sence putting kingdome for that grace whereby we are reconciled to God or able to please him then the meaning is that since there is no necessity of meates to this purpose as to bring vs to Gods fauour and make vs acceptable to him 1 Cor. 8 8. which teacheth that meates nor drinkes make vs neither more nor lesse acceptable vnto God therefore there ought to be no difference about them to the scandall one of another especially if wee embrace the latter sence our saluation is neither hindred nor furthred by meates and drinkes therefore a folly it is to contend about these things which shall not bee necessarie in the kingdome of heauen as one saith nor of any vse in our celestial conuersation as Origen writeth nor the things that must bring vs to heauen as Chrysostom speaks nor the cause of our reigning there There is a Synecdoche in these tearmes of meates and drinkes for they are put for all other things of a middle Nature whatsoeuer they be they do no whit at al belong to Gods worship now or mans felicity heereafter being simply considered in themselues Tim. What are the Doctrines to bee learned out of the first part of this verse thus opened Silas Euen this that things that be indifferent are of no necessity vnto the seruice of God or sauing of our soules The proofes heereof first from authority of Scripture Mat. 15 11. 1 Cor. 8 8. Heb. 13 9. 1 Tim. 4 4. 8. According to these Scriptures our English Church hath iudged these meates c. to be vnnecessary in their own Nature either to holinesse or happinesse the cleare light of the word hauing taught vs as the words of the statute be An. 3. of Edw. 6. that one day or one kinde of meate of it selfe is not more holy pure or cleane then another and that no meates at any time can defile any Christian and that all meates are lawful so they be not vsed in disobedience and vice but be receiued with sobrietie and thankesgiuing to God and sanctified by the word and prayer therefore howsoeuer with a ciuill abstinence at certaine seasons is well commanded and ought accordingly to be practised yet no Religion is to be placed in such abstinence from meats whereof this reason may bee rendred that by meates neither is the heart strengthened in grace or polluted with sinne made neyther wiser nor better holier or happier Tim. How then doth the Apostle reck on vppe gluttonie and drunkennesse amongest the sinnes which barre vs from Gods kingdome and on the other side seeing murther is a Capitall sinne and men may commit it vpon themselues by Fasting and Abstinence how may it then be truly saide that the kingdome of God is not meates and drinkes Silas It is true that by excesse in meates and drinkes the Kingdome may be lost 1 Cor. 6. 10. Galat. 5 21. but meates and drinkes themselues taken or not taken doe not exclude vsfrom in the kingdom nor giue vs enterest vnto it Howsoeuer the abuse by
others they were perfect in knowledge All knowledge but farre from that perfection which is now and shal be among the celestiall spirits at the last 1 Cor. 13 7 8 c. The third part of their praise is ability or gift to admonish each other being as so many Monitors or masters such as could see what was conuenient to bee done a wise mans part and put others in minde of their duty Tim. What is our Doctrine from these wordes thus expounded Silas That it is a dutie very praiseworthy in a Christian to be able and willing to giue admonition The Reasons hereof are first it declareth our obedience vnto God requiring it Leuit. 19 17. 1 Thes. 5 11. Secondly our charity towards the Bretheren which want admonition whereby they are preserued from sinne and destruction and wonne to righteousnesse and saluation if they hearken and obey Math. 18 15. which made Dauid desirous to seeke it Psal. 141 5. Thirdly it is one of the right and holye vses of our vnderstanding and wisedome in the word to apply it to the warning of others as Col. 3 16. Such then as cannot or list not or care not to admonish others loose a speciall praise bewraying want of the feare of God and of loue to men and such as do admonish let them go forwards the more chearfully the more commendable this duty is which Paul had not so praysed but that it is much to be esteemed and exercised Tim. What are we to learne further from verse 14. Silas That there be two graces behoouefull to them who shall well discharge this duty of admonishing The first is goodnesse the second is knowledge for without goodnesse or integrity of life our admonitions will bee of no force whilst it may bee saide to vs Physitian heale thy selfe and Hypocrite plucke the beame out of thy owne eye Secondly when a man himselfe is blameable he cannot freely and boldly admonish another see Rom. ãâã 21 22. Thirdly he that would haue hope of doing good in reproouing others had neede to be vnreprooucable else what hope hath hee that God will blesse his admonitions The other grace required heereto is a good measure of knowledge to guide vs to see and know wherefore to admonish and when and where and whom and by whom our selues or others and in what maner out of loue and pitty roughly or mildely directly or indirectly openly or priuately and to what end how long till we haue hope that we cast not pearles before Swine and in what words euen in the words of Scripture for they haue most authority and there is no exceptions against them To these purposes it is no meane wisedom will serue therefore Paul requireth in such as shall admonish their Brethren that the word of God dwel richly in them in al that is much and manifold wisedome Col. 3 16. And if to this one duty such and so great skil be needful then iudge what cause there is for Christians to search and study the Scriptures diligently and religiously hauing so many other more waighty offices to do in their generall and particular callings Tim. What vse are we to make of this truth Silas Hence is matter of exhortation both to the admonishers to furnish theÌselues with store of knowledge as they may admonish with power and profit And vnto the admonished to take in good worth good warninges from their brethren yea although not alwayes giuen with such wisedome and loue as were meete for God is not bound to set a discreete godlye person aworke to warne thee not alwayes to send an Abigail a Iethro c. but sometime by a poore silly maide or man seruant our Inferiours both in place 2 Kinges 5 3 13. As thou wilt not refuse rich treasure because it comes through fowle hands so cast not away reproof and counsel for the folly or faults of him who giueth it Heare afoole a knaue an enemy if he bring truth and reason as wel as a friend an honest man or a wise man Balaam must heare his Asse else he had dyed for it Tim. But seeing the Romanes were so full of knowledge and goodnes wherfore did Paul so largely and boldly write vnto them as if they had beene very obstinate and ignorant ones Silas He answereth to this obiection in verse 15. that he did it not to teach theÌ what they knew not but partly to the end to remember them of things they knew already and might forget and partly for his function sake which he setteth forth by the efficient cause Grace because his Apostolicall authority and gifts were of fauour giuen him being a persecutor Vpon these causes he had written not somewhat that is some thing and left out others as necessary by tradition of Church to be supplyed as the great Iesuit dreamed for the Scripture is perfect but somewhat must goe with boldely and then the meaning is that with some liberty and freedome of wordes befitting the grauity of the matter and of my calling Wherein ye see Paul confessed no fault but iustified rather his acte as good for them to bee put in remembrance of necessary things and meet for him being their Apostle and minister therefore Bellarmine vnskilfully vnconsideratly matcheth this with the excuse of the author of the Machabees in his 2. book ch 15 ver 39. Tim. What Doctrines gather ye hence Silas Two the first is that boldnesse admonitions reproofes become well Gods messengers First for the commandement sake Es. 58 1. Cry aloud spare not tell c. Earnestnes and freedome of speech is heere inioyned to Gods messengers Secondly a Messenger is not onely to do his Lords message but in maner and forme as he is required Thirdly if sin like a strumpet be bold to appear why should not Gods Seruants be bold to controule it Fourthly there is great danger if we faile heerein both to the sinner Ezek. 3 18 19. and to the Minister Ier. 1. 17. Speake to them or I will destroy thee It is true the performance of this will cause such as loue and liue in the seruice of sinne to account their reproouers enimies as Achab did Elias and the Galatians Paul and obserue all his wayes narrowly to see if they can haue any occasion or aduantage to accuse or to hurt him as those places can testifie where Ministers do with this holy liberty testifie against euils and sinnes but better to haue all men our enemies then to haue God alone to bee against vs and if we cannot saue others yet it standeth vs vpon to deliuer our owne soules The second Doctrine is that Gods Ministers are Gods remembrancers to put the people in minde For men euen the best are forgotful yea of common and commonly knowne duties by which meanes they run into great euils Did not Dauid in his fury against Naball forgette that he ought not to kill or reuenge till Abigail remembred him And Peter in his feare forget Christes premonition touching the thrice
they had of confirmation in respect of Sathans force and their owne feeblenesse so he expresly teacheth that it is God alone who can make them able to stand and perseuer in his grace to the end as hee sayed in Chap. 14. verse 4. For it is Gods might alone which excelleth the power of sinne the diuell and the world which be stronger then the strongest in earth Howbeit from his naked power disioyned from his will there is no comfort but the Romans were assured of Gods loue by their calling and iustifying c. Therefore here is matter of comfort that notwithstanding all the fiery darts of Sathan to which they were exposed continually and all the furie of all the tyrants in the world which persecute the poore flocke set amidst Wolues yet they shall be vpheld because God which loueth them hath might enough to vp hold them Also what Paul prayeth for that they were certainely to hope for being Gods Children and the thing asked necessary to their saluation If any then be weake run to God hide you vnder his powerfull protection if any finde strength to continue attribute the whole glory to God who sayeth to the weake be strong and comforteth the feeble minded shewing his power in greatest weakenesse 2. Cor. 12 9. The next part of his praise is his goodnesse manifested in the Gospell which is the preaching of Iesus Christ the greatest outward mercy of God as the instrument to work grace within wherein wee bee warned that our strengthning and corroboration of our hearts must be drawne neither from humane reason philosophy traditions and inuentions of men no not from the law of God which discouers sinne and directs to duty but comforts not against terrors within and without but from the Gospel preached which is the power of God to the establishing of the hart in faith Therefore it should continually with great reuerence be read heard studied and meditated as Gods arme to confirme vs to the end We are further to note heere in few words the dignity of the Gospell so he cals his owne Epistle as Chap. 2. verse 16. It is a doctrine of most singular worthinesse and value It is extolled and set foorth heere by foure reasons first by the obiect Christ Iesus in whom are shut vp all treasures of wisedome It is tearmed the preaching of Iesus Christ not so much actiuely which he preached as passiuely being preached concerning him as the matter and subiect of it for the Gospel is a good worde or message of Christ and not onely the efficient cause and reuealer of it Paul lesse may other Ministers taught neither himselfe nor from himselfe but Christ by a reuelation from Christ Gal. 1 16. Secondly by the forme a mystery reuealed now by the Scriptures of the Prophets beeing before in the other ages precedent euen from the worlds beginning kept secret of the acceptions of the word mystery looke Dialogue on Rom. 11. verse 25. Heere it would be expounded of the vocation of the Gentiles rather then of the whole doctrine of Christ according to Ephe. 3 4. which heeretofore was taught in some sort to the Iewes onely and but to some of them and obscurely in darke sentences and prophesies that all nations should bee restored by Christ yet in comparison of that cleare and bright knowledge which since Christ hath shined from the beames of the word it may be said to be kept secret and to haue beene hidden Let men therefore so much the more prouoke themselues euen to reall and great thankefulnesse by how much more grace is vouchsafed vs aboue that which the fathers of the old Testament enioyed or else to looke for the greater condemnation Many kings and Prophets haue desired to see these daies c. Woe be to thee Corazin if the great works c. Learne yet moreouer both the antiquity of the Gospell to quit vs from nouelties the harmony betweene it and the Prophets in that by the Scriptures of the Prophets it is saide now to bee made manifest to vs whoe ought therefore to study the Prophets with a purpose to learne Christ in them flying popery as the new way and holding vs to the doctrine of faith as the olde and good way Thirdly it is praised by the author at the commandement of the euerlasting God that is according to the eternall counsell and disposition of God who by his most high liberty and wisedome might shew this secret when and to whom and how farre he himselfe would The whole dispensation of the Gospell depends altogether vpon the good pleasure of God who as he sheddeth his raine vpon one Citty and not vpon another and in what measure and with what fruite hee thinkes good so the doctrine of saluation is absolutely ordered by the appointment and commandement of God mans wisedome and will heere hath no stroke Fourthly by the finall cause or end of the Gospell which is to call not a few but many euen Iewes Gentiles at one time or other such as were giuen to Christ among them vnto the obedience of faith that is that they might beleeue the promises of grace resting in theÌ by faith which is the most excellent obedience cause of all practicke obedience See Dialogue on Chap. 1 v 5. and Chap. 10 verse 16. And thus farre of the description of the Gospell by the causes ofit The third and last praise of God is for his wisedome To God onely wise verse 27. as hee is intituled 1. Tim. 1 17. because wisedome is essentiall to God and he is infinitely wise knowing himselfe and all other things most exactly and with all perfection also in wonderfull wisedome both making and moderating the world being the very fountaine of all vnderstanding and prudence which shineth in any creature Angels or men hence he is glorifyed by the title onely wise God but especially for that admirable wisedom reuealed in the Gospel from himselfe in maruailous and most diuine discretion For the better explication of this title that sentence cited by Paraus and Peter Martyr out of Origen deserueth often to bee read and thought on Doe not saith hee so vnderstand God to be wise as if wisedome had made him wise as it happeneth amongst men for men are wise accidentally by a separable quality and by participation of wisedome God is not so but as author and well-spring of all wisedome For God is not wise by communication of anothers wisedome but of himselfe he is so and of him the onely wise God all others deriue their wisedome worthily therefore it is written to the onely wise God for he alone so ingendreth wisedome as he is not by wisedome made wise This clause for euer in verse 17. noteth eternity to the end of the world and euerlastingly without ceasing of the blessed Angels and Saints in heauen blisse and honour and glory will be ãâã to him that sitteth vpon the throne and to the Lambe To whom as for all other mercies which are
and vnregenerate men be enemies to God Silas By this reason because their flesh or corrupte nature neither is subiect to the law of God neyther indeed can be For such coniunction is betweene God and his law as to be enemy to eyther makes vs enemies to both Tim. What is meant heere by not being subiect to the law of God Silas Thus much the not yeelding and obeying the law of God but rather resisting rebelling or rising vp against it after an enemy-like fashion louing and practising that which Gods law forbids and hating and eschuing that which the law of God commands Tim. What will follow of all this Silas That they which are in the flesh that is to say carnall naturall men not renued by the Spirit of God such cannot please God but are voide of his grace beeing vnder death and damnation Moreouer from hence doth follow euen the very quite contrary as namely that the wisedome of the Spirite submitteth it selfe to the law of God being willingly subiect and obedient to it And therefore they which are in the Spirite endued with true holinesse by the worke of the Spirite they do please God and are his friends and be in his fauour free from condemnation and are in the way that leadeth to life and peace This contrariety and opposition the Apostle doth conceale eyther because it was manifest and plaine enough to bee vnderstood or for that the wisedome of the flesh and the wisedome of the Spirit doe not cause death and life after one sort and fashion For the former causeth death as an efficient and meritorious cause deseruing it in strictnesse of iustice the latter causeth life and peace as a way and meanes leading thervnto by Gods mercifull ordinance and as a cause without which no man can euer attaine happinesse in Heauen Tim. Hauing now opened and expounded the Text let vs heare what we are to learne from hence for our profit and vse Silas This present Text serueth and helpeth vs to confute errors to instruct vs in the truth to humble the pride of our nature and to comfort our feeble mindes The errors that are heere confuted are first such as restraine the wisedome of the flesh to sensuality thinking our appetite or sences onely to be enemies to God resisting his law whereas our very reason and will are defiled with sinne and be thereby turned against God and bent against his law Secondly the error of the Papists which condemne marriage of Ministers because it is saide such cannot please God which bee in the flesh Pope Syrtius so concluded and collected from this Text. Thirdly the error of the Manichees which thought that the very substance of the flesh and body was the worke of the Diuell and sinfull because it is written the wisedome of the flesh is enmity with God whereas flesh signifieth not our substance but the vicious quality of sinne cleauing to our substance Fourthly the error of the Pelagians and Papists touching free will of which they teach that it was able to loue God and to bee subiect to his law without grace or at the least being a little holpen by Gods Spirite it could refuse grace or receiue it if it list as the Papists teach whereas indeede our free will is dead in trespasses and sinnes an enemy to God and can no more without grace bee subiect to God to loue and obey his law or beleeue his promises then an enemy abiding so can or will loue his enemy and bee subiect to him Secondly the truths that are heere taught are these First that Sathans malice against mankinde is most extreame in that hee hath poysoned not onely the inferiour partes of our soule but the chiefe and most noble parts euen our reason minde and will yea the whole heart with the contagion of sinne Secondly that all men naturally are in a most wretched and most wofull estate being enemies and rebels to God proudly obstinately bent against him and he iustly against vs to destroy vs with eternall wrath as that subiect must needs perish that hath the King his enemy and that pot must needs be broken that fighteth against the Potter Thirdly this Text serues to humble vs by remembering and beleeuing that we were once in this wretched estate and haue in vs still some wisedom of the flesh rebelling against God Rom. 7 22 23. Lastly this Text serues to comfort vs thus If Christ by his death reconciled vs to God when by sin we were his enemies hee will much more preserue vs being reconciled to him Rom. 5 10. Also Rom. 8 32. The consideration heereof should prouoke all beleeuers to greater loue and thankefulnesse to Christ Iesus the greater his loue appeared in restoring vnto vs the friendship of God which we had lost by sinne DIAL IX Verse 9. Now ye are not in the flesh but in the spirit because the spirit of God dwelleth in you but if any man haue not the spirit of Christ the same is not his Tim. VVHat doth this Text containe Silas An application of the former doctrin vnto the beleeuing and Christian Romanes For that which he before had generally taught of the sanctification of the Spirite and of the desire and study both of spirituall and carnall men hee doth nowe particularly apply it to the Saints at Rome as his manner is The summe whereof is thus much That they which are after the flesh and carnall men sauour the thinges of the flesh wholly minding and caring for thinges that bee carnal and euill and so they with their course of life perish as enemies to God whereas spirituall men minde and care for spirituall and good things pleasing God as his friends and children From whence the Apostle doth gather that seeing the Romanes were not in the flesh but in the spirit spirituall not carnall men therefore they were none of Gods enemies but his friends and children being reconciled vnto him and pleasing him made partakers of his spirit and of his Son and therefore free from condemnation as he had vniuersally taught in the first verse of this Chapter Tim. What may we learn for our instruction from this preceeding and method of the Apostle Silas From hence wee learne the way of cutting and deuiding the word of God aright to be this namely first to propound doctrine generally setting it forth by similitudes confirming it by reasons Secondly to descend to particular applying it to the vse of euery Christian in the assembly for teaching confuting reproouing for exhorting and for comforting this application is the life and soule of doctrine and as a whetstone to set an edge on it it is frequent in scripture Tim. Now shew vs the seuer all parts of this text Sylas The parts bee two first a proposition in these words ãâã Romanes are not in the flesh it is set foorth by the contrary but ye are in the Spirit Secondly a confirmation of the things propounded by two prooses or
reasons the one is taken from the efficient cause to wit the Spirit of God dwelling in them the second is taken from their communion with Christ whose members they are and therefore cannot be in the flesh but in the spirit Tim. What doth it signifie to be in the flesh Silas It signifies two thinges in Scripture one is to be an infirme and weake man to haue flesh and body and soule as other fraile men haue 2 Cor. 10 3. Secondly to be carnall and vnregenerate as we are all by nature to wit when in all our actions we are all ruled and gouerned by the sence and affection of our nature not yet regenerate by Christ thus it must be taken here Tim. Is there any difference betweene being in the flesh and hauing flesh in vs Silas Yea very much for the most godlie which are most renued yet still haue some flesh and corruption in them being regenerate in part onely as we haue seen out of the 7. Chapter to the Romanes in the example of Paul but to bee in the flesh agreeth to men wholly vnregenerate Tim. Whereunto doth this interpretation serue vs Silas First to reproue such as doe interpret this clause of Mariage as the Pope Syritius did thereby to condemne the mariage of Ministers Secondly it doth admonish vs that it is a danger alwayes to vnderstand the Scripture according to the proper signification of the words for then wee must say that there are men liuing that are without flesh and bone bloud and body because Paul sayth here of the liuing and beleeuing Romanes that they are not in the fleshut is therfore a figuratiue speech to be vnderstood of the corruption of nature in Scripture Dianoia and not To rheton onely must be obserued Tim What is it to be in the Spirite Silas First that the elect though they be borne in sinne yet doe not alwayes abide in the estate of corruption but are translated into the estate of grace being of meere carnall men partly spirituall Secondly though many at once haue both flesh and spirit in them yet none can be both in the flesh and in the Spirite these are such contraries as they cannot stand together Thirdly that it is the essentiall property and most certaine rule of a Christian by al means to auoide the affections of the flesh and in all things to be carried by the Spirit Lastly we are taught by this example of Paul to iudge charitably of such Christians which professe Christ and doe not thinges contrary vnto their profession that they are not carnall but spirituall This is the cannon and rule of Charity which indeed is not so certaine but that it may deceiue because it cannot looke to things within and hypocrites beare a shew of piety without substance Therefore the spirite of discerning spirits is a great blessing the Apostles excelled in it Tim. Come we now to the reasons to proue that they are not in the flesh but in the spirit Sil. The first reason is this The spirite of God dwels in you therefore ye are not in the flesh to walke after it but in the spirit Tim. What is meant here by the spirit of God Sylas The third person in the Trinity called the Holy Ghost and the word God is put personally for God the Father the first person in Trinity of whome the spirit proceedeth so as he is also the spirit of the Son Tim. What doe ye learne by this that he is called the spirit of God Silas That the Holy Ghost doeth proceede from God the Father Iohn 15 26. As also from God the Sonne and therefore he is in the latter part of this verse called the spirit of Christ. Tim. What is signified here by the dwelling of the spirite in vs Silas The word dwelling is taken from men which dwell in houses who doe not onely possesse their houses but command and gouerne all things therein at their pleasure likewise the holy Spirite not onely filles the hearts of the faithfull but also rules and gouernes them enlightening them to know and directing them to do things pleasing vnto God according to the measure of the Spirite For howsoeuer the flesh may rebell yet the Spirite still possesseth the godly and hath the dominion and vpper hand Tim. What doth this borrowed speech of dwelling put vs in minde of Sil. Not onely of the efficacy of the Spirite but of his continuance in the faithfull vnto the end For he is not in vs as a guest to lodge for a night and be gone but as an Inhabitant to dwell and abide in vs euen to the death and for euer Iohn 14 23. The Spirite which I will giue you shall abide with you for euer Therefore they are in an error who thinke that the Spirit of Christ once had can bee vtterly lost Indeed false doctrine and corrupt manners may hinder the working of the Spirite but cannot extinguish the grace of the Spirite Secondly this word dwelling puts vs in minde of the presence of the Spirite in the faithfull that it is not by immensity and infinitnesse of his poweras in other Creatures but by presence of grace and of his healthfull effects Tim. How manifold is the grace of the Spirite which belongeth specially vnto the elect Silas Three-fold First vnion with Christ to bee one with Christ as his members whereof follow vnion with his perfect iustice and all merite Secondly sanctification to be made new Creatures to be able to hate euill and to loue and doe good Thirdly adoption and sealing vp to vs our saluation The Spirit witnesseth to vs that we are the Children of God Tim. What be the effects of the Spirite Silas Sundry but especially two First to leade vs into all truth sufficient to our saluation Secondly to strengthen and comfort our hearts vnder the Crosse. Iohn 14. Tim. What lessons learne we from hence that the Spirite dwels in the faithfull Sil. First the blessed condition of true beleeuers for whom Christ not onely dyed and rose againe iustifying them by faith but also by his Spirit regenerates quickens them to make them liuely members of himselfe Secondly the man which hath in him the Spirite of Christ dwelling cannot follow and obey the lusts of the flesh and they which be such they haue not the Spirite of Christ dwelling in them Lastly as all in the house doe submit themselues vnto the command of the chiefe House-holder so Gods Children are content to be at the direction and after the Spirit in newnesse of life Rom. 8 5 6 9. Tim. Hauing now shewed after what sort we are ioyned to Christ by faith shew vs after what sort Christ by his spirit doth ãâã himselfe vnto vs Silas First Christ giueth the elect his Spirite to incorporate them into himselfe 1 Cor. 6 17. Secondly the same his spirit doth regenerate them and quicken their soules by grace that they may become his liuelie members Ephes. 2 1 4 5. Thirdly vpon the elect being now
yet God by his election kept a great company of Iewes from infidelity In this third argument the Apostle meeteth with and answereth a secret obiection For some Iew hearing Paul affirme of himselfe that hee being a Iew was elect and not cast away might easily say and what art thou alone where then is that seed which God promiseth to Abraham to be as the starres of heauen or as the sand on the Sea shore To which he seasonably replyeth rhat there might be and were many more elect and beleeuing Iewes which were hid from him as Israel had inumerable true worshippers vnknowne to Elias Argumentum apart Tim. Vpon what parts doth this comparison consist Sil. Vpon two First a proposition or antecedent in verse 2 3 4. Secondly the reddition or consequent verse 5. and in the proposition wee are to consider other two things first the complaint of the Prophet verse 3. and secondly the answere of God there-vnto verse 4. Tim. What are we to ãâã in this that Paul brings in the example of Elias time rather then any other Silas The great discretion of Paul because Elias was highly esteemed among the Iewes so that his authority could not bee gaynsayed they woulde not contradict his witnesse it teacheth Ministers to study for choyse and apt proofes and examples Tim. But with what cautions or conditions are examples of Scripture to be alleadged in Sermons or made vse of in common life Silas Especially with these three conditions First that the examples alleadged be but few Paul contents himselfe with one Secondly that they bee well suted and sorted so as the comparison by example be made as touching like parties as it was heere betweene the Iewes of Elias and Paul his time for their blindnesse in both dayes was great yet God stil kept his promises vnto his elect amongst them which were still the least number Thirdly examples must not bee repugnant against the common lawe of ãâã to God and man for good men are to bee imitated in good thinges onely and wee are to follow not euery particular act of the Fathers but to liue according to the lawe of God The ãâã thinking to call for fire on the Samaritans Luke 9. 54. after the example of Elias offended against the second caution for they weere not like to Elias in Spirite and zeale and such breake the third condition as will defend lying by the example of Abraham and the Midwiues and ãâã or temporizing by the example of Naaman or Nicodemus the infirmities of the Saintes are not written to bee patternes to follow but as cautions to make vs heedfull Tim. Come to the wordes and tell vs what wee learne ãâã by this that Paul speakes of this example as of a famous story well knowne wote or knowe ye not as who should say yee may know it ye ought not to be ignorant of it Silas It commends to vs the diligent knowledge of sacred story that with all care and endeuour wee seeke to haue it samiliar vnto vs because it is a shame for a Christian to bee ignorant of Gods worde 1. Cor 15 34. to bee a member of the Church not to know the estate of Gods Church both as it was before and since Christ it is as if an Englishman shoulde bee ignorant of the fashions and customes of England Also our knowledge serueth much to direct our mindes in doubtfull cases and helpe others which are perplexed therefore in any wise bee studious searchers and wise obseruers and carefull rememberers of holy Scriptures Tim. What meaneth this of Elias Sil. That is touching Elias or in the story of Elias Tim. What doth this teach vs that the Scripture sayeth or speaketh Silas That the Scripture is not mute or dumbe because it is the word voyce and speach of God who were hee to speake in his owne person he would vse no other words or voyce then that we finde in the Scriptures Wherefore the Iesuites haue small reason to refuse the Scriptures to bee a Iudge of controuersies vppon pretence that it cannot speake and giue sentence like a Iudge for the Scripture doth speak it is no dumbe letter for God speaks by it therefore it is a fitte Iudge Tim. What is meant by Elias ãâã making intercossion or request against Israel Silas The same word is here which is vsed Rom. 8 24. 26. but it hath not the same signification for being spoken of the Spirite verse 26. it signifies to stirre vp or cause vs to make request but beeing affirmed of Christ it signifies the perpetuall merite and vertue of his passion entreating and pleading with God for fauour towards the elect when they sinne of infirmity But nowe it noteth out the complaint which Elias made to God to whome hee accused the malice and obstinacy of the Iewes as beeing sory for it and grieuing at it not praying for reuenge against theÌ for it was the office of the prophet to make request for and not against the people as did Moses Exodus 32 and Sam. 12. 23. God forbid that I shoulde cease to pray for you vnlesse in certaine cases where the people were desperate so as there is left no hope of remedy and the Prophets were stirred vp of God to wish their destruction whereof wee haue many examples in the Psalmes of Dauid Tim. What instructions arise from this complaynt of Elias Silas That the people ought to take heede how they ouer-greeue the Pastors with their stubbornnesse in errors or sinnes for this will cause them with sorrowe to powre out their complaints to God who wil regard the sighes of his seruants hee who heares the cries of the poore will heare his Ministers cries Againe the Apostle giueth an especiall warning touching this matter Heb. 13 17. to make the Ministers doe their office with heauinesse is vnprofitable nay pernitious and hurtfull to the people Tim. What was it that gaue Elias occasion of this Complaint Silas The killing of the Priests of Boall at the direction of Elias so kindled Iezabels rage as shee threatned to slay Elias who therfore fled and hid himselfe in a den in the Mountaine Horeb where God finding him and expostulating with him hee burst out into this most greeuous complaint 1 Kings 19 14. Tim. Of how many sinnes doth Elias accuse Israel in this complaint Silas Of foure First of cruelty toward the Prophets They haue killed thy Prophets Secondly of impietie towards God They digged downe his Altars that is they corrupted his true worship and set vp Idolatry insteade of it Thirdly of the paucity or fewnesse of some woorshippers which he thought to haue rested in himselfe alone And I am left alone Lastly of tyranny towardes himselfe whose life they sought to take away 1 Kinges 19 2. That there might be no more a Prophet in Israel to teach Godr truth or to maintaine his glory or to feede his Church with instructions of the word Tim. What things
are wee to gather for our instruction out of these parts of his complaint Sil. Sundry things First the fury and extreame rage of Idolaters who being vnable to defend their cause by Arguments they will seeke to do it by the sworde putting to death the seruants of God vnder pretence that they be seditious and hereticall with this weapon did the Israelites dispute against the Prophets and the Pharifies against Christ whom they would ouercome with stones when they could not possibly ouercome with Scripture Thus they dealt with the Apostles and nowe at this day Anti-christian Prelates deale thus with Protestants whose neckes they get vnder their girdles The reason of this their sauage proceeding is because they will do the workes of their Father the diuell for hee is a murtherer and so bee his Children giuen to bloude Iohn 8 44. Tim. What profit serueth this instruction vnto Silas First to look for the like bloudy measure of our enemies if they might get the vpper hand Secondly not to be offended with such fury wheÌ it happens as it were some new and strange thing Lastly to poure out our complaints in Gods lap who can and will right and reuenge such wrongs for he is the auenger of the helpelesse and oppressed Tim. What other Instructions learne wee from his Complaint Silas That God suffereth his Church and seruants to fall into verie greeuous afflictions for trial of their faith and patience Thirdly in the example of Elias wee see the infirmitie of Gods Saints how weake they are and subiect to error euen the best of them For Elias was deceiued in thinking himselfe onely to remaine for Obediah had hid a hundred Prophets in a Caue and Paul tels vs that a great many euen seauen thousand were reserued by God Fourthly that the actions of wicked Princes are imputed to the people oftentimes when they applaude and consent vnto them as these Israelites did therefore Paul saith They killed the Prophets whereas Iezabell acted the murther the people onely liked of it and so made it their owne as Achab is saide to haue killed Naboth because hee agreed to it All sinnes which wee giue allowance to being committed or not hindred by vs if we may are ours as if we committed them 1. Commanders 2. Abettors 3. Consenter 4. Concealer 5. CouÌsellor 6. not hinderer 7. and commender each one of these seauen will proue an offender DIAL III. Verse 4. But what saith the answere of God to him I haue reserued to my selfe seauen thousand men that haue not bowed their knees to Baall Tim. VVHat doth this text containe Silas The answere of God vnto the accusation and complaint of Elias his Prophet Tim. What signifies this word answere Silas It hath two significations one proper and strickt to wit the Oracle or answere of God giuen in the Tabernacle from the Mercy-seate The other generall and more large for any diuine answere oracle or direction receiued from God eyther in dreame as Mat. 2 11. or by any other reuelation as Noah is saide to bee warned of God Heb. 11 7. Thus it is taken heere Tim. Doth Paul rehearse the whole answere of God to Elias Silas No for the answere had foure parts as his complaint was foure-fold for first he complaineth of cruelty and secondly of impiety to which God gaue this remedy that Hazael beeing annointed King of Syria and Iehu King of Samaria they should bee reuenged on the Idolatrous and cruell Israelites 1. kings 19 16 17. Then hee accuseth them of tyranny to him-selfe whom they meant to kill that God might haue neuer a Prophet to which God appointed this remedy that Elisha should be made Prophet in his place to maintaine Gods worship and glory Now the last part was touching the small number of true worshippers in Israel to this part God answereth that he had reserued many thousands besides Elias which were not defiled with Idols This part of the answere because it serueth to Pauls purpose hee setteth it downe alone passing by the rest as impertinent to his matter Tim. But Paul hath left out some words as euery mouth that hath not kissed Baall Silas It is true the reason is because hee citeth the Scripture as an Interpreter and therefore may vse more or fewer words as hee shall see it most meete to expresse the sence and drifte of the Spirite from which Paul neuer taketh any thin ãâã or addeth or altereth howsoeuer he vse his liberty in alleadging the words of the Text to teach that Scriptures be in sence and not in sillables Tim. Come now to the words and tell vs what is meant by reseruing Silas To cause to remaine and abide free from and vntouched by Idols Tim. What is meant by seauen thousand Silas It is a certaine number put for an vncertaine and signifieth a multitude or a great number as fiue foolish and fiue wise Virgins see the like Mat. 18. 22. Pro. 24 16. c. Tim. What is meant by men Tim. Women also as well as men euen all that continued the true worshippers of God the more worthy sexe being vsed for the lesse worthy a thing very vsuall in Scripture Tim. What signifies Baal Silas A Lord or a husband to shew that Image worshippers make their Idols their Lords by submission to them and espouse themselues by loue vnto them Hence Idolators are plainely tearmed in Scripture fornicators and Idolatry called Whoredome because they forsake their Faith plight to God and turn after strange Gods Also they make their Idols their Patrons and defenders as is to be seene in the Papacie where euery Countrey and Citty hath some Saint for their Lord and defender as S. Andrew for Scotland Saint George for England Saint Iames for Spaine Saint Patrick for Ireland c. Tim. What signifies it to bow to Baal Silas Thereby is signified all the adoration and worship which is giuen to that Image by a Synecdoche of the part for the whole also it teacheth the behauiour of Idolators toward their Images whom they bow vnto in token of subiection and did kisse them in signe of dilection and loue which superstitious gesture is vnto this day obserued in Popery where the Images of the virgin Marie and Apostles are honoured with the bending of the knee and the kisses of the mouth Tim. Now what Doctrines do we learne from these words so declared and made plaine Sil. That when the eye of men cannot yet God knowes and sees many thousand his seruants and children which belong to his Church The reason is because God knoweth who be his and nothing can be hid from his eyes Thus howsoeuer Elias then and Paul afterwards and after them M. Luther Wickliffe and Caluin seemed to bee alone yet as in Israel and amongst the Iewes so in England Bohemia France and Germany there were euen amiddest the Papistes verie many which misliked the superstition of Rome and receyued the true Doctrine of Christ though they
issue Thirdly Hope which is an expectation of heauenly glory There be other ends of Scripture as to work all graces to reprooue to exhort to conuict but these be the cheefe named heere to confirme men in faith patience and hope of eternall life Now because the Scripture as an instrument workes these guifts therefore heere they be called patience comfort and hope of the Scriptures teaching them and causing them To which purposes forsomuch as the new Testament serueth as well as the old being all inspired by one Spirite therefore the Apostoticall writing howsoeuer not then extant yet this sen tence reacheth vnto them also Tim. What he our lessons from the words thus opened Silas First we learne that there is nothing in the whole Scripture idle or superfluously written but the whole and euery part hath fruite and edification in it not onely to such as liued vnder the old Testament but to such as liue in the Church in all ages neyther onely is it written for the profite of Nouices as some hereticks auouch but of the most perfect all men one and others may learne from thence and be the better for it The reason is because the counsell of the most wise God his treasures of knowledge are opened therein so far as concernes mans saluation Also it was ordained and inspired for the profite of the whole Church 2. Tim. 3 17. Euery sentence of Scripture hath in it matter of some profitable instruction Tim. To what vse serueth this first instruction Silas First it serueth to distinguish these sacred books from all other which haue some vanity superfluity or curiosity in them something to be cut off as needlesse And againe though they teach other behouefull and lawfull knowledge and sciences yet helpe not to instruct vnto saluation whereas the Scriptures haue nothing which may be reiected but is all necessary and wholesome informing men sufficiently in things of eternall life Iohn 20 31. 2. Tim. 3 13. Secondly it checks the arrogancy of such as helde the olde Testament to haue onely temporall promises and of the Manichees which reiect the old Testament as vaine and vnpertinent to vs likewise the Saduces which admitted onely Moses bookes likewise of Libertines which sticke to certaine pretended reuelations despising Scripture as written for nouices and weake ones And of the Papists whoe affirme that there was an higher doctrine then the Scripture hath any to feed perfect ones their Church traditions forsooth whereas the Apostle Paul putteth himselfe in the number of such as may learne from the Schoole-Maister the Holy-Ghost who indited the Scriptures though he had beene rapt into the third heauens Thirdly it reproues such prophane persons which eyther reade not at all or else reade Scriptures to passe away time as they reade Liuy or Chronicles for story without consideration of further sruite thereby to be gotten Lastly it exhorts all Christians to reade them with this minde to bee edified asking still of themselues what may I learne by this or how doth this appertaine to me oh that euery one would doe it It were greatly to be wished that as God hath giuen his written word for spirituall soule instruction and comfort so euery one would study reade heare and preach them with this sincere heart to see and obserue what makes for the making of them wiser or better For certaine it is that such haue the kindly and sauing vse of Scriptures as turne euery branch of it to the furthering of them in godlinesse and doctrine or in good life and manners The end of Scripture is practise as well as doctrine we reade and heare to learne and wee learne to know and we know to the end to liue thereafter Practicke knowledge is the very marke and end of Philosophy which wold haue speculation to end in action much more it would be so in diuinity where blessednesse is promised not for doing but to dooers More especially let Gods messengers which are to teach scriptures to others be here warned that their part is in handling Scripture if they wil be free from the grossest sacriledge not to conuert the Scriptures to serue vnto vaine glory ambition worldly preferments carnall ostentation placing eyther themselues or other men a thing too common and common that is vncleane euen a great and horrible pollution of the sacred word to accommodate it to such prophane purposes but to the edifying of the hearers in faith and piety to that end denying themselues and deliuering the word in that simplicity in which it was left vs by the holy Ghost Tim. What other thing do we learne from this 4. verse Silas The difference betweene the patience comfort and hope of the Heathens Papists Worldlings and true Christians who haue these graces from the Doctrine and faith of Scriptures which is the mother and Well-spring of them Christians therefore be patient comfortable and hopefull because they beleeue the doctrine which teacheth God to be the author of afflictions not fortune or the will of men and that as the causes be iust and equall to correct humble mortifie his Children so the ãâã will be glorious in declaration of his owne speciall goodnesse and power helping in extreamities and working for best to his and for the aduancement of the eternall saluation of his owne according to his own promises and the experience of innumerable Saints as in Abraham Iob Dauid and Christes case which by proofe haue found how faithfull and good God is in his chastisements doctrines examples and promises being their worthy pillers Whereas all vnbeleeuers whatsoeuer shewe of these graces they make yet they are but meere shadowes hauing for the ground of patience their owne naturall reason and carnall respects But of these 3. graces and the generall vse of Scriptures reade more on the Dialogue on Ro. 4 23. 5 3 4 5 6. Tim. Proceede to verse 5. the second part of our Text and tell vs what God of Patience and comfort meaneth and what we are to learne from this Prayer of the Apostle Silas As he is called in the next Chapter ver 20. God of Peace so heere he is called God of patience and comfort because he is the author approouer and rewarder of patience hope and comfort And from this prayer we are to learne that howsoeuer patience hope and Christian consolation do come to vs by the meanes of Scripture instrumentally yet effectually they are from God as Father of lights and giuer of euery good gift Iames 1 17. Which must warne both Preachers in expounding and Christian professors in hearing Scriptures renouncing all affiance in their own ãâã capacity sharpnesse of iudgement or wit to pray vnto God earnestlie after the example of humble Dauid Psal. 119. Lord teach me Lord giue me vnderstanding Lord open mine eyes c. to make his worde efficacious and powerfull to worke in their hearts such graces as it commends and exhorts vnto For Paul which planteth and Apollos which watereth be
nothing but God which giueth the encrease 1. Cor. 3 6. Heerein is the cause that many without all fruit nay with much hurt do study Scriptures because they seeke not to God by faithfull hearty prayer for his blessing as if the worke done would make them beleeuers good followers Tim. What is the thing in this 5. verse prayed for Silas It is agreement or consent in wils and affections each desiring and seeking others good and edifying as verse 2. for it is God alone that makes men to bee of one minde of which concord Christ Iesus is made the glue Cement and band As all meanes of peace without God are in vaine so all agreement which is not founded on Christs Faith and religion is rather conspiracy then a concord like to the agreement of Simeon and Leuy brethren in euill Genes 49 5. or of Absolon and Ach ãâã banding against Dauid Such is the agreement of Heretickes Idolators Papists Turkes Iewes Pagans and wicked men which meete in malice to doe mischiefe not in charity to builde one another Of this matter see Dial. in Rom. 12 16 18. Tim. What doth the sixt verse teach vs Silas That the vnion of Christians must be in profession outward as well as inward in affection in minde and mouth Also that such vnity is the rather to bee embraced with all readinesse because it tendeth to the praise of God whose pleasure and honour it is when his children liue louingly and peaceably as it is to his dishonor greatly that such as be called brethren and children to God do hate and striue one with another Tim. Giue vs a briese touch of the 7. verse Silas To receiue signifies charitably to iudge patiently to beare louingly to affect one another that is the weake the strong and the strong the weake The particle As noteth quality not equality for what proportion betweene Christs infinite loue and the finite charity of men The sincerity then is pointed at not the degree and measure as in Iohn 17 21. and Math. 6 12. In the last words of this seauenth verse lieth an Argument perswasorie from the more vnto the lesse thus If Christ receiued vs vnto the glory of his Father euen to make vs partakers of so great a benefite as of glorie and immortality in heauen with his Father this is the better sence then to say that Christ either propounded his Fathers glorie as his end whereby he receiued vs or that wee should receiue one another for the glorisying of God which both are true but not so fit as this that hee did loue vs so far as to make vs partakers of his Fathers glory therefore it followes that much more we should receiue one another to peace and concord which is the fruite of our receiuing to the benefite of his and therefore if he did such things to enemies how should not we be ready if wee will approoue our selues good Christians to receiue friends and Brethren Tim. How doth Paul proceede in verse 8. to v. 13 Silas Paul prooueth that Christ hath receiued vs in this excellent manner by a distribution of vs into Iewes meant heere by circumcision to whom he ministred by preaching and dying to performe the truth of God that is that he might be found true who had promised vnto their Fathers Isaac and Iacob c. to send them a Messias And secondly into Gentiles vpou towards whom he fulfilled the mercies meant them of God and mentioned in sundry Testimonies which are heere set downe till verse 13. Tim. Now with like breuity obserue the cbiefe doctrines which arise from the eight verse to the 13. Silas First we haue a singular example of rare humility in Christ who beeing the Sonne of God equall to his Father yet by taking our nature subiecting himselfe to circumcision and the whole lawe by his diligent teaching miracle-working his passion painefull and reprochfull his resurrection victorious did minister vnto the Iewes his enemies being made their seruant whose Lord hee was yet seruant to all being Lord of all Which should admonish vs of his loue to mankinde for whose loue and sake he was so abased comming not to bee ministred vnto but to minister so of our dutye in bearing the same minde as he did ãâã no seruice how seruile or abiect soeuer to expresse zeale to God or our brethren Phil. 2 5 6 7. Secondly Christ may be a patterne as of low linesse to all so of diligence and fidelity to Ministers of the word whose dignity stands not in titles solemnities Robes pompes processions papall massing c. but in teaching the people constantly and soundly also in feruent prayer for them and example of an holy blamelesse life for thus Christ in his owne person ministred to the Iewes and afterwards to the Gentiles by his Apostles Thirdly heere is a proofe of that glorious property of God to wit his truth that hee is most true and faithfull of his word namely because such promises as vpon the fal he made to Adam touching the womans seede and afterwards to the Patriarkes concerning the same to come out of their loynes to make all Nations blessed were in due time accomplished by sending Christ borne of a pure virgin to be a common Sauiour of elect Iewes and Gentiles Let this moue all Christians to put confidence in him being so mercifull and true who will not deceiue Secondly to imitate his properties beeing faithful in their words bargaines couenants vowes and promises Thirdly to praise and magnifie him for his free and gracious calling of vs Gentiles to the grace of Christ whereof vnlesse hee had made vs truely partakers we could neyther celebrate and confesse him as it was sorespoken of by Dauid Psal. 10 50. 2. Sam. 22. Neyther reioyce together with his owne nation the Iewes called by the Gospell as was foresaide Deut. 32 45. Nor haue praised God as we are commanded Psal. 117. 1. Nor haue hoped or put our trust in him as Esay 11 10. except hee had become our Sauiour and redeemer To whom therefore for his vnspeakeable mercies in visiting the Gentiles and being their light be all ioyfull praise and thankes in all the Churches of the Saints DIAL III. Verses 14 15. Now the God of peace fill you with all ioy and peace in heleeung that ye may abound in hope through the power of the Holy Ghost And I my selfe am perswaded of you brethren that yee also are full of goodnesse filled with all knowledge able also to admonish one another now therfore brethren I haue written vnto you somewhat more boldly in some sort as putting you in minde of the grace which is giuen me of God Tim. SHew vs what is done in these verses begin with the 13. and so goe on to the verses following Silas In the 13. verse Paul finisheth his exhortatory speech touching loue and concord amongst the Romanes with a short pithy prayer wherein hee so declareth his ardent desire of their saluation as withall