and whom he loueth Tim. How manifold is Gods election Silas Twofold also one is to an office as Iudas was elected to an Apostleship The second is to grace and glory as Peter and Paul were elected I haue not chosen you all one is a Diuell yet Iudas was chosen one of the twelue Tim. But is there any such thing as election or be there any such persons as be elect Sil. Yea there be because holy Scripture mentioneth both in this and sundry other places as Tit 1 1. Ephe. 1 4. Rom. 11 5. 2. Iohn 1. 1. Thes. 1 4. 2. Thes. 3 13. else-where mention is made of elect Angels and men Tim. Seeing there is an election tell vs what it is Silas It is an eternall decree of God purposing out of lost mankinde some persons to bee saued by faith in Christ to the praise of God and not chusing others but refusing them and appointing them to wrath Herewith agreeth Augustine saying Predestination is a purpose in God to haue mercy on some for Christ and reprobation is the purpose not to haue mercy Tim. How doe ye proue that election is eternall Silas Because it is written God loued Iacob ere hee was borne Rom. 9 11. Also Paul saith so expresly Ephe. 1 4. before the foundation of the world was laid The word predestination and fore-knowledge prooueth it for they note a precedent eternall counsel Tim. Then they erre which thinke election to bee all one with calling Silas They doe so for calling is a fruite of election and is done in time after wee are borne but election is before all time and is the cause of our calling as Chapter 8 30. Tim. Also if some onely be chosen then they are deceiued which will haue all to be chosen of God Sil. True First then should all beleeue and be saued because God changeth not Secondly because where all be chosen there is no election which is a chusing of some out of many Thirdly we haue examples of Reprobates as Caine Esau Iudas c. Tim. Is there then a decree of reprobation as well as of election Silas There is so for election is not the chusing and taking of all as appeareth by Gideon Iudges 7 7. and Deut. 7 6. but a taking of some with a forsaking of others Secondly Scripture speaketh of appointment to wrath 1. Thes. 5 9. and of an ordination to disobedience 1. Pet. 2 7. and to damnation Iude 4. Thirdly experience teacheth this because many vnbeleeuers and wicked men haue beene and be in the world which sheweth that many be reprobates refused from whence it commeth that they cannot haue faith and godlinesse Iohn 10 26. They beleeue not because they be not my Sheep yet the proper cause of all misery is sinne which stickes in mans nature euen his Originall infection Rom. 5. Paul speakes heere of the whole purpose of God as it containeth both election and reprobation as the two examples proue and verse 15. Whom he will be hardeneth This makes against Huberus who is for vniuersality of elect and Stapleton who restraineth this place to the elect Also it appeareth that some be reprobated because elect and reprobates bee opposed as contrarie in Esay 41 9. Lastly God hath made Vessels some to mercie and honour and some to wrath and dishonour Rom. 9. And finally our experience telleth and teacheth this whilest daily wee see some called and altered others abyde in their sinne Tim. The decree of Election and reprobation whether hath it respect to the lumpe of man pure or corrupt that is were men chosen and refused as they stood vpright in Adam or as they are corrupt in him In which estate of these twaine did GOD consider them when he elected some Silas As they are corrupt by Adams fall so Gods decree of election and reprobation respects them that is to declare it more distinctly God purposed to glorifye himselfe by mankinde Prou. 16 4. God made all things for himselfe Rom. 11. God did purpose to create all righteous in Adam and to suffer him to fall for causes knowne to himselfe and of men being thus falne hee purposed to saue some by Christ these be chosen and not others these be Reprobates For such as we are when God iustifieth vs such he decreed to iustifie and choose but at our iustification we are vngodly and enemies Rom. 4 4 5 8 9. therefore such he chose and decreed to iustifie Secondly Christ the remedy must needs in order of causes be purposed to be giuen to such as were falne for man in his pure estate needed not Christ therefore they were not then chosen in Christ. Augustin saith that God of the same lost man originally as a Potter made one vessell to honour and another to dishonour Tim. What is the foundation and ground of election Silas Christ Iesus into whome hee purposed to ingrast vs as members into an head whome hee purposed to saue see Ephe. 1. 4. The reason hereof is because wee are chosen with respect of Christes merites as the materiall cause or meane whereby all elect ones were to be saued Tim. What cause moued God to elect some and not others Silas The cause is in himselfe his own purpose and wil calling vs to himselfe of his meere purpose and good pleasure Ephe. 1. 5. Iohn 3. 18. Not workes past for men are chosen from euerlasting nor workes present for Iacob was loued and chosen ere hee was borne not woorkes foreseene for men were all corrupt in Adam and not by workes which in none are good by nature but euill in all contrary to Palagians not foreseen faith for it is giuen according to election whereof it is a fruite and then wee had chosen God and not hee vs yea nor Christ is not the impulsiue or moouing cause for the loue of God moued him to giue his Sonne And finally not our worthinesse or vnworthinesse for by naturall corruption wee are all alike vnworthy for Iacob and Esau were equall in this Tim. Giue vs some reasons to proue that nothing in man could moue God to chuse him Silas First then election should not remaine firme by him which calleth but depend vppon some good thing in our selues be it faith or workes that the purpose of GOD might remaine firme by merites which is directly against the text here Secondly then we should haue some good thing in vs which God giueth not Thirdly then grace should not be the high and soueraigne cause of all good if there were something in vs before it as a moouing cause Fourthly election is deriued from grace and not from ought in vs Rom. 11. 6. Fiftly all good things come after the grace of election as effects and fruites of it Ephe. 1 4. Sixtly election is referred to the will and mercy of God in this Chapter verse 16 Seauenthly God hath as much right ouer men as a Potter ouer his pots which for his will
Sunne nor the soule borrowes any life from the body but the bodies life is from the soule so is it betweene God and all his creatures No Monarch in the world Emperour or King is or can be so absolute and independing as the soueraigne King of the worlde is for they cannot subsist without their people as a King in royall authority who by their multitude strength and riches doe maintaine the safetie of their Kings and Rulers by their submission do honor them but God had no neede of his creatures he did and can for euer haue subsifted and beene perfect and al-sufficient to himselfe and of himselfe without them and so not they without him of whome they haue being when they were not and all thinges when they had nothing This made Iob to say that as mans wickednesse hurt not God so his goodnesse did not profit him And Dauid Psal. 16 2. that his goodnes or liberality did not extend to God but to the Saints which were of excellent Vertue it might doe them some good and none can giue God any thing Whereas God calles for our affections Giue me thy heart Prou. 23. and for our goods Offer thy substance vnto God and hee looketh for our-thankes and praises Render vnto me praises Psal. 50 14. Wee are to know that we giue God nothing but what hee first gaue vs. Also by our giftes he may be honored but cannot be enriched being an infinite perfection And lastly in our gifts to him wee expresse our dutie but make him no debter for we owe vnto him more then wee do or bee Tim. Vnto what profit and vse are we to turne this doctrine touching Gods absolutenesse Silas First it serues for instruction to teach that God cannot do wrong or offer iniustice to any seeing he is in debt to none and might do with his owne what he would therefore though he haue no mercy on Cain Ismael Esau Saul Achab Iudas or others yet heerein is he not vniust for hee oweth them nothing nay had hee denyed mercy to all mankinde and appointed all the sonnes of Adam to endlesse and remedilesse misery as he did the Angels which fell this plea woulde haue freed and quitted God that none gaue him first and therefore how can any complaine of him sithence all was in his owne power to dispose of them as hee himselfe listed Let then all mouthes be stopped Secondly this exhorts the elect and godly to great and continuall loue and thankfulnesse towardes God because of his gracious fauour they holde themselues and whatsoeuer they enioy they enioy it not onely besides and without their owne deseruings but indeede directly against their merite as being by guilt of sin worthy of the same condition with the reprobate it is the meere goodnesse of God who hath separated them and allotted them a better estate for they gaue him nothing they preuented him not by any merite or desert on their part Tim. Yet the Scripture often affirmeth that Godrendreth to the godly according to their workes Rom. 2. 6. and that hee doeth this as a righteous iudge 2 Thessal 1. 6. 7. 2. Tim. 4 8. Therefore it should seeme God is not iust except hee recompence the godly for that which they haue giuen him see Luke 14. 14. Silas Whatsoeuer workes the faithfull haue they bee Gods guifts who worketh in them both the will and deed according to his pleasure Phil. 2. 13. they be no otherwise called our workes but as our bread is tearmed ours Mat. 7 11. because it is giuen vs wee are they which receiue it to vse it by Gods liberality and as his blessing vppon our industry So good workes being wrought in vs and giuen vs by Gods holy Spirit are therefore named ours and not because they proceed from our wil which made Augustine to say Lord looke not vpon my owne workes but vppon thy workes which thou hast done in mee and again God crowneth in vs his owne guifts not our merites and againe He doeth vs a double mercy first hee giueth vs power to do well and then recompenceth and crownes that worke which we did well by his grace Now God hauing freely promised a reward to good workes hence he is called iust and righteous not because he oweth any thing to any persons but for that he keepeth his promise which is the part of righteousnesse Wherefore popish hypocrites and iustitiaries are little better then mad which presume to make God obnoxious a debter to them by their works as if they gaue him something of their owne and so were vniust except by order of iustice not of clemency he did requite euen for the worthines of the worke See Rhemish notes on 2. Tim. 4 8. Heb. 6 10. Lastly heere is confuted predestination vpon faith and workes foreseene which bindeth Gods fore-appointment to the quality of the creature as if it being the supreame cause of al things did depend vpon something in men which they should as ye would say giue vnto him Tim. What doth the last verse of this Chapter containe Silas A proofe of that which went before that hee is debter to no man because he is the beginning of al things and that he cannot doe vniustly with any because his glory is the end of al things for it is rightfull that euery thing be referred to his owne end but God himselfe is the ende for which some men are elect and others reprobate therfore whether he doe elect or not elect hee cannot wrong any man for it is iust that God should promote his owne glory as he list Tim. What is meant in this sentence by him thrice repeated Silas Some vnderstand it of the three persons in the Trinity without any ground therefore the best is generally to expound it of God Tim. In what sence are all things saide to be of God Silas Not as of the matter where of they are for then al things should be deified but as of the first cause and beginning for he giueth being to all all things made are of him by creation all persons elect bee of him by predestination all the Saints that are beleeuers are of him by regeneration there is nothing in them cyther of nature or grace but it is of God originall sinne being an euill thing is not of God but of the malice of Sathan and of mans corruption though sinne be of God passiuely for he suffereth it and deficiently for hee doeth with-drawe his grace yet not from God as efficient and originall working cause it is by him being by him turned to good and for him because it tends to the praise of his iustice Tim. In what meaning are all things said to be by or through him Silas They are through him by administration because he gouerns all things euen the least to a sparrow on the house top Math. 10. 29. Secondly they are through him by preseruation because he vpholds all things in their being so long as they bee for God is
shall no flesh be iustified in his sight for by the Law commeth the knowledge of sin Tim. WHat is the drift of this Text Silas Hauing hitherto at large proued all to be sinners he will proue that Iustification and absolution from sinne commeth not by the workes of the Lawe which now he proueth by this reason the Law sheweth vs our sinne and conuinceth vs as guilty of sinne therefore it doth not absolue and quit vs from sin The reason is taken from the Law of contraries which cannot at once in one respect be affirmed of one thing Tim. What doth he meane by the workes of the Law Silas Not simply the workes of the Law as they are commanded of God but as they are performed of vs vnperfectly and with many slips For the Law simply considered without relation to vs could iustifie vs. Tim. What doth he meane by Law Silas Hee meaneth the Lawe both of nature and of Moyses and by workes hee meaneth not ceremoniall workes onely but the morall That the moral is chiefly meant may appeare vnto vs by these reasons First because he had cited testimonies which speake of morall vices Secondly this effect to know sinne is chiefely by the morall Law Thirdly moral workes are greatest cause of glorying Fourthly because all kinde of working is set against beleeuing as contraries and repugnant the one to the other in the cause of forgiuenesse of sinnes and saluation of sinners Tim. What meaneth he by No flesh Sil. No man but the Apostle saith rather no flesh then no man especially to note what men are without Christ to wit a lumpe of flesh and corruption full of weaknesse sinfull infirmity being vnapt of our selues to bring forth any thing which is good Tim. What doth Iustifie import signifie Silas To pardon sinne to absolue and acquit sinners and to approoue one for righteous and not either to declare iust so works iustifie or to make actually iust This were perfection of inhaaerent Iustice which none hath Tim. What was learned from this Sil. That the Apostle speaketh not against the doing of workes but against the trust in them and putting merit of righteousnesse in them we ought to labour in the doing of good workes but wee cannot claime forgiuenesse of sinnes and eternall life by the worthinesse of them Tim. What is that he saith In his sight Silas This phrase is vsed heere not to note hypocrisie but the imperfection of the best workes for hee teacheth that the most perfect workes of the best men come farre short of beeing able to abide the rigour of Gods Iustice because the best workes of Gods Saintes haue both wants and staines in them and cannot therefore endure the seuere and strict iudgement of God in whose fight it is Christ alone that makes beleeuers holy and vnblameable Col. 1 22. Tim. What should this worke in vs Sil. Humility and lowly conceite of our owne best doings which God might worthily cast out and the doers of them if with a iust eie he did behold them Tim. What is meant hereby that the knowledge of sinne is said to come by the Law Sil. That the law serueth both to shew vs what is sinne and doth also argue or reproue vs of sinne and for this end is this alleadged euen to make it plaine that righteousnesse and pardon of sinne doe not come from the law For as a felon or Traytor conuicted by some statute lawe of a capitall crime it were solly and madnesse for such an one to looke to be acquitted by that law which did shew and condemne his crime to death In like manner it is spirituall phrensie to looke for absolution and life from the law of Moyses seeing it is giuen to conuict vs as guilty of death through sinne Yet such mad furious fooles our Papists be as they presume to finde righteousnesse and life where nothing but sinne and death can be found therefore doth the law reueale sinne and terrifie the Conscience and shew death and condemnation to be due vnto transgressors which is contrary to iustifying DIAL XI Verse 21. But now is the righteousnesse of God made manifest without the law hauing witnesse of the law and the Prophets Tim. VVHat is the drift of this Text Sil. To teach how Gods elect doe attaine vnto true and perfect righteousnesse before God to wit not by their workes but euen by the faith of Iesus Christ for seeing there is no other way to haue righteousnesse but either by workes or faith and by workes it cannot be had therefore by faith Tim. How many things are heere to be considered Sil. Foure First the circumstance of time Now. Secondly what is the 〈◊〉 of God Thirdly how this is manifest and how manifest without the law Fourthly what witnesse it hath from the Prophets Tim. What is meant by Now this particle of time Sil. That is at this present time wherein Paul and the other Apostles of Iesus Christ did preach the word Tim. What did we learne from this circumstance Sil. That God hath his appointed time for all his works Eccles. 3 1. which should teach patience and waiting vpon God Secōdly that the time of the gospel hath a more cleer reuelation of Gods good will to the elect then that of the law which should breed thankfulnes for so great a mercy Tim. What is heere called the righteousnesse of God Sil. Not that whereby himselfe is righteous for that is his owne essence and is not communicated to vs but that righteousnesse which is after called the righteousnesse of Christ and the righteousnesse of faith euen that righteousnesse which is by faith in Christ who is made perfect iustice to all which doe beleeue in him Tim. Why is this called the righteousnesse of God of Christ and of Faith Sil. It is called the righteousnes of God both from the cause and the effect in asmuch as it is not of vs and our workes in part or in whole nor from any man but it is the guift of God Secondly it is that onely which God in his strict iustice approueth and for which we are accepted with him also it is called the righteousnesse of Christ and of Faith because Christ in his man-hood wrought it by his obedience to death and our faith is that instrument wherby we attaine to it and receiue it that it may be our owne for our full Iustification before God vnto life eternall Tim. How did the Apostles make this manifest to the world Sil. After this sort First they preached repentance setting before mens eyes their sinnes and their iust and fearefull condemnation thereby Secondly they gathered together out of the Scripture the properties of that Christ which should heale these euils Thirdly they applied the same properties to Iesus of Nazareth Fourthly they beseech and exhort all men to beleeue in him as their onely Sauiour See Acts 2 22. and 10 36. and 13 26. Tim. What followeth in such as belieue such
might misse of glory then it should make ashamed contrary to the saying of the Apostle Secondly great and many sins cannot make hope vaine because all sinnes are forgiuen to the godly which beeleeue and repent 1 Iohn 1. 9. Thirdly the godly are taught of Christ to pray for forgiuenesse of sins and the confirming of their wils to the end Math. 6 12. And that which they aske according to the will of God is granted them Finally though mens wils in their nature bee changeable yet the hope of glory is founded vpon the vnchangeable will and counsel of God Tim. What vse and profit is to be made of this doctrine Sil. First it controlleth the opinion of the Papists which ground hope at least in part vppon merit of good workes from whence will follow continuall vn certainty and doubt of saluation for that they neuer are sure when their merits are sufficient Also their corrupt opinion wil proue vnsound by these reasons First because all hope and confidence is accursed which doth not rest vpō God Iere. 17. 10. and our good woorkes are not God therefore no hope is to be put in them Secondly such as are newly conuerted vnto Christ from some wicked life and grieuous sins they haue hope then but they 〈◊〉 no merit of woorkes going before therefore their hope cannot rest vpon their merits which be not but as for those who haue good workes and liue well they haue more cause to hope well because good workes are a good signe of good hope and some prop they are to helpe hope but they may not be hoped in or taken as a cause why we must hope If any say that patience is a good worke and Paul faith hope springeth of patience therefore hope springeth out of works I answere hope commeth of patience but not as from a cause of it no more then afflictions bee cause of patience Furthermore from hence wee are admonished that such as alwaies doubt of their Saluation can haue no Christian hope therefore they must striue against doubting Lastly there is great vse for them which feele themselues indued with Christian hope for whatsoeuer their afflictions or enemies or sinnes bee yet they cannot bee confounded but at last must be happy for we are saued by hope Rom. 8. Tim. Now come to the second part of this text and tell vs how many wayes is the loue of God taken in Scripture Sil. Two wayes either passiue for that loue wherewith God is loued of vs 1 Iohn 4 12. or actiuely for the loue wherewith God doeth loue vs in his Sonne this is meant here Tim. How may it appeare that it is put here for that loue wherewith God loueth and embraceth vs Sil. First by the reason vsed in the next verse for Christ dyed for vs which proueth Gods loue to vs. Secondly by the 8. verse following where it is written God commendeth his loue to vs. Thirdly wee haue not our hope certaine and vnshaken because we loue God but because God who deceiueth not loueth vs. Tim. In what meaning is Gods loue said to bee shed abroad in our harts Sil. It is thus much that the sence and feeling of his loue is shed and powred into the hearts of his children Tim. Did not God loue the elect from euerlasting before they were borne Silas It is true howbeit that was onely in purpose and decree and so it was secretly knowne to himselfe But Paul speaketh of the manifestation of this loue vnto the elect after they are borne a new for when the elect are regenerate then God dooth expresse his loue vnto them and they do by faith lay hold of the loue of God beleeuing that they are loued of God and haue their harts affected with a ioyous feeling of it For as the box of costly and precious ointment which the woman poured vpon Christs head Mathew 26 7. gaue no fauour while it was shut up in the box but being shed powred out did yeelde a most sweete sent and sauour vnto all which were in the roome euen so the loue of God is pent and shut vp as it were in Gods decree before regeneration and faith so as it is not felt of the elect but at their new birth when they haue faith to beleeue the promise of saluatiō by Christ thē this loue is as an ointment powred out and doth exceedingly and plentifully refresh the hearts of the elect with the sence and feeling of it Tim. What then is the doctrino we learne heere Silas That the most louing God is content not onely to loue his children but withall doth assure them of his loue so as they certainly know that they are loued and are cheared in their hearts by the perswasion of his loue For as it is nothing to a blinde man to know that the Sunne is a glorious bright creature when himselfe cannot see it or to a poore man to know where much treasure is whiles himselfe cannot come at it so it is nothing to heare and know that there is much loue hid in God except our selues feele it and become partakers of it Examples we haue of the Apostles many other beleeuers Acts 5 41. Rom 8 38 39. who haue had the sence of Gods loue in their hearts and haue reioyced therein euen in their extreame afflictions in the flames of fire and depth of Dungeons horrible and darksome Tim. Haue the faithfull a feeling of Gods loue alwaies in one tenor and like measure Silas Neither of both but by sinnes and temptations it is often interrupted as the light of the Sunne is darkned and lessened by mistes and clowdes yet this loue of God shall alwayes endure in them because God altereth not Tim. Whence commeth the feeling of Gods loue Silas It is the especial worke of Gods spirite of Adoption Rom. 8 16. and it commeth by the free gift of God who giueth it to all the members of his son Rom. 8 9. Ephes. 1 13. Tim. What doth the sence of Gods loue giuen them by the spirit worke in the faithfull Silas First a feruent and vnfaigned loue of God 2. Cor. 5 14. 1 Iohn 4 19. We loue him because hee loued vs first Secondly an hearty loue of our neighbor for Gods sake 1 Iohn 4 21. Thirdly ioy in the holy Ghost 1 Pet 1 8. Lastly great encrease of hope in a more full assurance of inioying the glorie looked for inasmuch as God who loues vs and holds vs deare vnto him cannot change nor deceiue vs. Silas I pray you tell vs heere is it the nature of hope to bee certaine and to giue this assurance ye speake of Silas Of hope generally taken it is the property only to looke and expect for a thing which wee haue not Rom. 8 24 25. but the certainty and assurance of hope growes from the nature of the things hoped for which if they be certaine and haue sure and certaine causes the hope is certain and assured otherwise it is not for hope
the Spirit Silas The godly are debters to the spirit three manner of wayes in respect of his benefits towards them past present and to come the benefits past are these sixe First the benefit of their creation for in that all men at the first creation were made in the image of God this must be ascribed to the worke of the Spirit Gen. 1. 26. This place proues that our creation is the worke of the whole Trinity therefore of the Spirit Secondly their regeneration in that of the children of wrath they are become the childeren of God by faith Ioh. 1 12. 13. 3. 5. 6. Thirdly iustification in that they are set free from sin eternall death and accepted as fully righteous by the imputation of Christs righteousnesse to them Fourthly calling whereby they haue beene drawne vnto the faith in Christ. Fifthly sanctification whereby sinne is mortified that they may liue in newnes of life 1 Cor. 6. 11. Sixtly all the graces and fruits of the spirit Gal. 5. 22. Secondly the benefite present is the spirituall consolation in all afflictions together with the gouernment and regiment of the spirit Ioh. 16 7. Rom. 8. 9. Thirdly the benefits which wee hereafter looke for from the spirit is first dayly encrease of knowledge and all other guifts of the spirit Secondly corrob oration in grace vnto death 1 Pet. 5 10. Thirdly quickning of their soules at their death with eternall life Rom. 8 10. Fourthly quickning of their dead bodies at the resurrection Rom. 6. 11. Fiftly the glorification both of body and soule eternally in heauen These many and great benefites of the spirite doe therefore oblige and binde the faithfull most straightly vnto this debt not to-liue after the flesh but after the spirit which doth so many and great things for vs. Tim. What is it not to liue after the flesh Sil. Not to liue after the flesh signifies not to liue after the motions of our corrupt nature but to study to mortifie them Tim. What do we ow nothing to the flesh Silas Yes to our flesh as it is our substance wee owe loue and cherishing but to the flesh as it doeth signifie here sin and corruption wee owe nothing but crucifying and mortifying of it for it striues against the spirite it rebels against the law of our minde it leades vs captiue to sin it causes vs to doe the euill wee would not doe and to leaue vndone the good wee would doe it is an enemy or rather enmity against God it cannot please God Tim. What is it to liue after the spirit Silas To striue take thought and endeuour to doe according to those motions which are stirred vp by the spirit to witte such thoughtes and motions as agree with the worde of the lawe and Gospell and such motions wee are bound to follow for it is our debt whereas a carnall man wil repell such motions as accord with the word but a spirituall man will entertaine them Tim. Shew vs nowe what wee are to learne from this sentence Sil. This one thing that a godly and a righteous life is a debt which is due from vs to God the reason hereof is threefold First wee are Gods creatures therefore wee are bound to serue him by the lawe and right of creation Secondly wee are redeemed and bought with the price of Christs bloud therefore we doe owe to him all obedience and seruice by right of purchase 1 Cor. 6 20. Thirdly all the former benefites giuen vs by the Spirit doe oblige and binde vs to a godly life by the right of common honesty which bindes vs vnto our benefactor Tim. What vse and profit are wee to make of this poynt of doctrine Silas First if liuing godly all our life long be a debt then it cannot be that our workes should merit with God for that which is a debt cannot be a merit no man merites not thanks to pay what he oweth Secondly this ouerthrowes the works of supererogation which if they beo works of the Spirit then we ow them of duty and if they be not such works then ought they not to be done Thirdly hence wee learne that the doing of good workes or the leading of a godly life is a thing necessary though not as a meritorious cause of saluation yet as a duty which we are bound to pay as a debt to the spirit our benefactor Lastly all that liue after the spirit will bee obedient to the worde of God the more obedient wee are to the word of God the more we liue after the spirit for the spirit the word are coupled togither by firme connexion The worde is vnderstood and obeyed by sanctification of the spirit and the holy Spirite perswadeth to that onely which is consonant to the word DIAL XII Verse 13. For if ye liue after the flesh ye shall dye but if ye mortifie the deeds of the body by the Spirit ye shall liue Tim. WHat doth this scripture contayne Sil. Newe reasons to enforce the sormer exhortation of liuing after the Spirit and not after the flesh that is of leading a holy life the reasons bee three The first is from the vnprofitablenesse or danger if we doe liue after the flesh then wee shall dye Secondly from the profit which will follow if we doe liue after the Spirit then wee shall liue The third is from the facility and easinesse because through the grace of the holy Spirite it will be an easie thing to leade a godly life Tim. Now expound the words and tell vs what it is to liue after the flesh Silas To follow and obey the corrupt motions of our blinde reason and peruerse will The danger heereof is death now all men naturally abhorre death as a most fearefull thing Therefore as we would abhorre such a miserable and horrible effect as death wee must bee carefull that we liue not after the flesh but that we obey the Spirite Tim. What death is that which is threatned to those that liue after the flesh Sil. Not onely the naturall death which is common vnto all frō which euen the godliest are not exempted but must dye at the last Againe this death is so farre from terrifying some of the godly that it giueth them much ioy and comfort and is a thing most desired of them and therefore these words are not to be vnderstood of a corporall death alone which is the dissolution of nature but it may partly be vnderstood of a naturall death when it is inflicted vpon the godly as a iudgement of some lust of the flesh which they haue too much followed As it hapened to Moyses Aaron Iosias Ely Numb 27 12 13. Deut. 32 49 50 51. 2. Kings 23 29. 1. Sam. 33 34 4 11 18. Also the Prophet mentioned 1. Kings 13 24. Yea sometimes the obeying some lust of the flesh doth cost Gods children deare from the hand of ciuill iustice as happened to some that perished in the wildernesse 1. Cor.
many Israelites which were Abrahams children after the flesh do loose saluation Tim. What is the summe of this text Silas That the promise of grace and saluation was restrayned vnto Iacob by election onely before he was born not by his birth nor by his workes for then Esau should haue obtained the blessing promised who came of the same Parents and yet was reiected and hated of GOD therefore all which carnally come of Abraham be not the children of the promise Tim. How doth Paul knit this example to the former Silas By a gradation as a thing greater and stronger to proue his purpose that the promise of grace and saluation doth not indifferently and equally pertaine vnto all the posterity of Abraham but to such of them onely as were elect For the Iewes might obiect that Ismael was reiected because hee was borne of a bondwoman to wit Agar whereas no such thing could be alleadged in this example of Iacob and Esau who both came of Isaac Abrahams lawfull Son and of Rebecka at one time and by one birth yea and Esau was the elder of the twaine so as this example fits the Apostle much better to she we that the prerogatiue of carnal birth is not the cause of receiuing the promise Tim. Yea but the Iewes might alleadge that Esau being a prophane man and behauing himselfe ill was therefore reiected whereas Iacob was loued and had the effect of the promise because he was a good man and did well Sil. The Apostle meeteth with this obiection in saying that Gods purpose was declared touching them both ere euer they were borne and therefore their present good or euill works for they had done none when God had vttered his counsell of them could not moue God to loue the one and hate the other Tim. Yet it may be said that God decreed of them both for the fore-seene workes of them both Silas Paul denieth this saying it was not of workes and affirmeth the quite contrary that the purpose of sauing Iacob and of refusing Esau came of his free election whereby of his loue he chused the one not the other Thus whereas the Iewes stood much vpon the priuiledge of their birth and their works Paul reiecteth them both as no causes of Gods promises which are applied and take place by the decree of Gods election The mystery whereof vpon this occasion he beginneth to open both particularly by example and generally by testimony of Scripture verse 15 16. and in the rest of the Chapter Tim. What instructions are to be gathered from this Text thus vnfolded Silas That faith nor good workes neither present or foreseene are any cause why God electeth any vnto saluation And contrariwise infidelity and badde workes whether present or foreseene doe not moue God to refuse any man and cast him off from hauing any parte in Christ and the promises by him The reason is faith and good works doe proceede from election therefore cannot bee the cause thereof for one thing cannot bee the cause and effect in respect of another Now that faith and workes be effects see Acts 13 48. Titus 1 1. Ephe. 1 4. No man hath any good but what God purposed from euerlasting to put into him Secondly Gods election depends vpon his will onely verse 15. therefore not vpon foreseene faith and workes Thirdly infidelity foreseene and bad workes were not the cause that men were refused because all sinning in Adam God could see in whole mankind no other thing but vnbeleefe and concupiscence which hereditarily flowed from Adam vpon all his race and so all had beene reiected for sinne foreseene if any were cast out Tim. But if wicked men be destroyed for vnbeleefe and bad works then God decreed to destroy them in respect of these Sil. It is true so he did but hee refused and did not chuse them onely because hee would not chuse them without all respect to their ill qualities and works It is otherwise with the elect whom God did appoint in his eternall decree vnto saluation not in respect of their workes but in and for Christ yet so as hee purposed in time to call to iustifie and to sanctifie them ordaining to these things not for these things Tim. What vse of this point Silas It reproues such as tye Gods predestination to mens merites whereas it is independant and without all relation to the worthinesse and vnworthinesse of men Secondly it moueth the beleeuers to thanke God for their free election and to ascribe all to grace because free election is not onely in it selfe a great mercy but it is the spring of all other mercies both earthly and heauenly whatsoeuer For sinners beleeue and receiue the holy Ghost and are borne anew and blessed with repentance and good workes because they are Gods chosen and elect ones DIAL VI. Verse 11. For ere the children were borne and when they had neyther done good nor euill that the purpose of God might remaine according to election not by workes but by him that calleth Tim. VVHat is the drift of these words Silas To proue that God cannot be charged with failing of his word so long as he keepes it with the elect Tim. What is the meaning and substance of these words Silas That the saluation of beleeuers depends not at all on our selues but is all wholy to be ascribed to the election of God Whereas all men are alike by creation and nature and yet some beleeue doe good workes and are saued others beleeue not but liue wickedly and doe perish the cause of this difference is not in nobility of birth and bloud or dignity of workes as the example of Esau Iacob sheweth but in the election of God chusing some to life according to his will and refusing others because hee would not chuse them Summarily that which putteth the difference betweene one man and another all men beeing alike is Gods eternall election before all worlds Whence it is that some are not called to Christ and some be and of those which bee called some beleeue being elect some do not beleeue being not elect Election being the fountaine of all our weale therfore it would be taught distinctly and well vnderstood for it is a fundamentall doctrine reuealed in the Scripture Tim. From whence is this word Election taken Silas From the manners and affaires of men who will haue that to be firme and to continue which they haue by election chosen and vpon good aduice 〈◊〉 Whereas they are wont to alter such things which they rashly appointed but hold fast what by good election they haue purposed so are we to thinke of God of whom the Scripture speaks after the manner of men for our infirmity sake noting to vs in this word the stablenesse of his decree Tim. How manifold is Election Silas Two-fold one humane whereby men chuse whō and what they like aboue others And another diuine whereby God chuseth what
before him the learned Doctors of the Church yea Apostles Prophets and Christ himselfe had deliuered this truth to the Church euen from the beginning How then can it bee an heresie in Luther to teach thus but it must be an heresie also in the Pen-men of the holy Ghost to write thus Tim. What is the next Doctrine Silas That the seate and subiect of Faith is not the minde alone but the will also which is more speciallie signified by heart Acts 8 37. Ephes. 3 17. For this confidence is at least a necessary companion of faith but confidence hath place in the heart therefore Faith lodgeth there also Tim. What vse are we to make of this Doctrine Sil. It serueth to teach that vnto a liuely Faith there is required a double worke of the Spirit First to enlighten the minde that it may certainly see and assent to the things written in the Gospell Of this first worke it is that Faith is often in Scripture tearmed Vnderstanding and knowledge and seeing The other worke is to bow the affections that they embrace and fully rest in that which the minde hath fully assented vnto From this worke Faith in Scripture is tearmed trust confidence and affiance Secondly this Doctrine serueth to confute the Romanists which place Faith in the supernal part of the soule onely and will haue it to bee nothing else but the assent of the minde to the will of God whereas it is not written heere that with the vnderstanding but with the heart man beleeueth to righteousnesse There may indeede bee worthy knowledge and notable assent in the vnderstanding part but it is the heart which beleeueth to iustification Thirdly here is an exhortation to all Christians as they will bee assured of this iustifying faith not to rest content with a naked knowledge of the Gospell or that in their mindes they haue yeelded agreement and consent to the trueth of it but neerely to looke vnto this whether faith haue taken holde of their will and affections to make them obediēt to their illuminated vnderstanding with some measure of peace and ioy and to resist all contrary thoughts and motions with a loathing of them being ready to make confession of Christ in our mouthes Tim. What is signified here by confession of the mouth Silas Not onely a plaine and cleere acknowledgement of Christ to be the onely Lord and Sauiour of mankinde and of all that doctrine which concerns his office natures persons and benefits but the calling vpon his name with trust in him as in our owne Lord and Sauiour as it is expounded in the 13. verse following wherein vocation is put for consession Tim. Wherefore is this worke of confession added vnto fayth Silas To distinguish and put difference betweene a dead and a liuely faith by a peculiar fruite of it Tim. But why is this work named as the witnes of faith rather than any other worke Sil. First because it is easily gathered out of the words of Moses before alledged in verse 8. where Moses spake of the mouth and ioyned it with the heart Secondly because it is a principall token of a true faith when occasion serueth sincerely to confesse the doctrine of Christ and to call vpon his name faithfully which no hypocrites doe for they draw neere with their lippes onely Math. 15. 8. but this consession which is a sure marke of faith comes from faith as from the root of it Thirdly because great promises are made to this duty of confession Math. 10. 32. and heere saluation is promised to such as confesse Christ out of a liuely faith Tim. But in what sort and sence is saluation annexed to confession Silas Not as the effect to his cause but as the way to the end for confession is but the way onely by which iustified persons doe come to their perfect blessednes in heauen which is here signified by saluation as the highest degree of our happines Seeing righteousnes is attributed to faith and saluation necessarily follows righteousnes therfore faith is the onely instrumentall cause whereby we be iustified and saued and not confession which is but the path onely wherein the godly are to walke to heauen and a 〈◊〉 of a sauing faith 10 as vaine is that Popish note vppon these wordes that faith without workes iustifieth not it iustifieth without workes but it is not in a Christian without workes What doctrines are taught from this latter part Silas That a liuely faith bringeth forth good workes and namely the consession and inuocation of Christ which where they are there is true faith and there is no true faith where they bee not as there is no fire where there is no light nor heat for it is the nature of faith to witnesse it selfe vppon occasion as fire sendeth forth heate Therefore are wee wronged by the Papistes who accuse vs to teach a weake and a dead faith voyde of workes and Christians are to be warned to get such a faith as can shew it selfe by workes and such workes as proceede from faith for wee teach that true faith workes by loue and all works which come not of faith to be sinnes Secondly we learne that confession is a worke necessary to saluation and is to bee done of all those that will be saued necessarily as a duty and a thing commanded vs of God but not as a meritorious cause Tim. But what things belong vnto Christian confession Silas First knowledge to see the trueth concerning Christ. Secondly wisedome to espy the due occasion of confession to wit when God may bee glorified and our neighbour edified Thirdly boldnesse to doe it freely without feare of man Fourthly sincerity without dissimulation and guile Fiftly reuerence as in Gods quarrell and presence Sixtly meekenesse 1. Pet. 3 15. Such as bee drowned in ignorance of the Gospell and vnbeleefe also rash presumptious and vaine-glorious persons timorous and fearefull ones hypocrites and false-hearted men and women proud and mallepart people be not fit and meeke to performe this duty of confessing Christ. DIAL IX Verses 11 12 13. For the Scripture saith whosoeuer beleeueth in him shall not be ashamed For there is no difference betweene the lew and the Grecian for he that is Lord ouer all is rich vnto all that call vpon him For whosoeuer shall call vpon the name of the Lord shall be saued Tim. VVHat is the drift of this Text Silas To proue by authority of Scripture what he had said before in verse 10. where he ascribed righteousnesse vnto faith as to a cause and saluation to confession as to a way which leadeth vnto saluation The argument standeth thus It is not possible that the scripture should be broken and vntrue but the Scripture promiscth righteousnesse and saluation vnto such as truely beleeue and call upon Christ. This is proued by these three verses of our Text touching faith verse 11. touching confession in
reason is because in the Church of GOD there are euer some to whome they are effectually perfourmed howesoeuer the most neglect and refuse them yet there is a remnant which receiue them still and are saued by them Tim. What profit is to be made of this poynt Silas That the great number of vnbeleeuers and wicked men should neuer weaken our account and credit of the promises of the Gospell which being vniuersally reiected yet still take place in the elect to whome they are peculiarly made Tim. Tell vs what is meant by the election of grace Silas The guift of predestination or the grace whereby men are elected or predestinated or by an Hebraisme a gracious and free election The meaning is that such as are kept free from the pollution of Idolatry and other sins they may not thanke themselues as if they were worthy of it for their workes sake but are beholding to the good pleasure of God who hath separated them from others according to his gracious purpose Note that election is not here put and taken actiuely whereby wee chuse grace but passiuely whereby men were chosen of God for hee speaketh of such as were foreknown of God verse second of Gods election of men and not of mens election of God Tim. What is the doctrine from hence Silas That election vnto eternall life proceedeth from the free fauour and grace of God This is the same with that which is written Rom. 9 11 15 Eph. 1 4 5. Ro 15 19. Tim. What profit is to be made of this poynt Silas First it confuteth the Pelagians who affirme that men chuse Gods mercies not that his free mercies chuseth them whereas this text plainly speaketh not of mans electing God but of Gods electing men out of his grace not out of their owne merites Also it ouerthrowes the conceite of Origen and Chrysostome which vpon this place imagine some men which beleeue in Christ to be saued by grace and others which besides faith haue good workes to be saued by the election of grace deuiding things which are conioyned to wit election and grace faith and works as if there could be a iustifying faith without works Secondly it abateth the pride of all flesh to teach that election commeth not from themselues but is wholly of grace Lastly it 〈◊〉 vs vp to great loue and thankefulnesse towards God to praise him for his free loue Tim. What other doctrines will flow from these words Silas That if election be of grace then our iustification sanctification and glorification all be from grace too as it is written 2. Tim. 1 9. Rom. 3 24 28. The reason hereof is 〈◊〉 est causa causae est causa causati quicquid est causa antecedentis est causa consequentis Tim. But be grace and works at such vartance as that these blessings and things cannot proceed from both Silas Yes verily they are as contrary as can be when the cause of election and saluation is to be searched out there is no coniunction of grace and workes no more then of light and darkenesse as the text speaketh If it be of faith then not of works The reason hereof is because merite of works being once put and granted grace is destroyed as it is heere written then were grace no grace Tim. What is the cause of this consequence that therefore grace is destroyed if works be admitted as a partner in the cause of election and saluation Sil. The reason is because grace giueth eternall life and whatsoeuer belongs to it as a thing not due but merite of workes craues them all as a debt therefore if election calling iustification c. should not bee wholly from grace but in part also from workes then grace should not remaine free and therefore shoulde not bee grace see Rom. 4 4 〈◊〉 Gal. 3 18. Tim. What profite of this point Silas It refuteth such as in the mystery of election iustification c. doe mingle grace and merite of workes together ascribing some-what to grace some-what to workes foreseene in matter of election past or present in matter of iustification whereas these thinges by God himselfe are pronounced asystata which haue no agreement at all together Secondly we are taught that it is impossible that the Church of God should faile upon earth because it doth springe out of the election and grace of God which cannot at any time vtterly faile Thirdly it conuicteth them of error which heere vnderstand by grace infused grace the habite of iustice powred into mans heart by the Spirite whereas the Apostle speaketh heere of grace as it is in God subiectiue as in a subiect and doth oppose it as a thing contrary to the works of righteousnesse which be in men as to a contrary and tels vs what he meanes by grace to wit the election of God Lastly this must prouoke all beleeuers to ioyfull thankefulnesse seeing God when he could not saue them by works which they had not did by his franke grace chuse and saue them which deserues at our hands al possible praise both in word and deed in life and death Such as bee often mindefull of such a free mercy to glorifie God for it it is a good signe that they be vnder this grace and are euen the chosen children of God DIAL V. Verses 6 7. And if it be of grace it is no more of workes or else were grace no more grace but if it be of works it is no more grace or else were works no more works What then Israel hath not obtained that he sought but the election hath obtained it and the rest haue beene hardened Tim. VVHat doth this text containe Silas These two thinges hauing set downe grace to be the efficient cause of election and of effectuall calling now he excludeth workes or denieth them to be any cause thereof Secondly he concludeth the first part of this Chapter touching the casting away of the Iewes in the seauenth verse That all which were freely elect amongst them were certainely saued none perished but the reprobates and that through their owne default because they were hardened in their sinnes and namely in their disobediēce of the Gospel of Christ which they obstinately and rebelliously refused beeing graciouslie and first tendred to them Tim. What signifies Grace Silas Grace signifies Gods free fauour or his euerlasting gracious loue and mercy and workes doe signifie merite of workes or meritorious workes for these bee contrary to grace and not woorkes simply considered as duties Tim. By what argument doeth Paul shut out workes from being any cause of election or vocation or how proueth hee that these come not from merit of workes Silas The argument is taken from the opposition or repugnancy of flat contraries such as in no wise can stand and consist together being immediate contraries The argument may thus bee framed If election and calling bee of meritorious works then it is not of grace but they both come of grace therefore not of
A COMMENTARIE vpon the most Diuine Epistle of S. Paul to the Romanes CONTAINING For Matter the degeneration of our Nature by Adams Fall and the restauration thereof by the Grace of CHRIST Together with the perfection of Faith and the imbecillity of Workes in the cause of Iustification of elect sinners before GOD. For forme and maner of handling it hath The COHERENCE and METHOD The SVMME and SCOPE The INTERPRETATIONS DOCTRINES The REASONS and VSES of most Texts All which are set downe very Familiarly and Compendiously in forme of a Dialogue betweene TLMOTHEVS and SILAS By Thomas Wilson one of the six Preachers in the Cathedrall Church of Canterbury ¶ Our beloued Brother Paul according to the Wisedome giuen him of God hath written vnto you which the vnlearned and vnstable peruert to their owne destruction 2. Pet. 3 15. ¶ What Epistle of Paul is not more sweete then Honie AVGVST ¶ The sublimity of Pauls minde went beyond the Heauens Chrysost. ¶ This Epistle is a Catechisme for Christians and a perfect body of Apostolicall Doctrine Paraeus LONDON Printed by W. Iaggard dwelling in Barbican 1614. The Authors Epistle to the Christian and Courteous Reader THe counsell of the Heathen Poet for the maturity of publique writings Nonum prematur in annum hath not beene of me altogether neglected for I begun the exposition of this pairelesse Epistle some seuen yeares sithence at least after I had serued three whole Apprentiships in the Ministerie of the glorious Gospell of God According to the Greeke Prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our latter thoughts bee wiser then our first I went ouer it againe by Catechizing Questions and Answeres in my Charge when I had once finished it by Lectures or Sermons All this while I had not a peece of a purpose to publish it being resolued it shold serue as Seede for that portion of the Lordes fielde and Husbandry committed to my care and trust partly because diuers learned Commentaries of Moderne Writers both forreigne and domesticall and some of them in our Mother-tongue were already extant vpon this Epistle but especia'ly for that Iiudged my selfe farre vnsufficient for such an enterprise As there was small reason after such burning lampes to erect my obscure light so I saw great reason to esteem my worke very vnworthy the publike view of this lettered and iudicious Age. Yea though sundry of my fellow-helpers in the Lord who by occasion of their businesse in our Citty were partakers of part of these Labours both by word and writing out of other Diocesses solicited me both earnestly and often For all this I suffered it to lye by mee rudely drawne out in Papers for mine owne priuate vse At last being much mooued thereunto by three seuerall Letters I was willing to part from my Coppie with expresse charge to him who receyued it a Friend in London vpon good Reasons rendred that it should onely bee surueyed by some skilfull Ministers to haue their opinion and aduice about the fitnesse of the publication cre it came vnto the authorized Licenser for two eyes see more then one And in matters of this kinde it is wel knowne to some I haue not trusted my selfe Euerie man in his ownc cause is party and therefore partial Lookers on often see more then the Actors doe But being preuented it was put into the Examiners hand before I had set too my last hand Afterward it was by my friend sent downe to me to be polished and perfected Perceiuing how heauens prouidence had brought it thus vppon the stage that it might both see and giue light what was I that I should resist it Where it may be marked that where God leadeth the way there it is safe following and comming after I yeelded the more willingly considering the motion and opinion of many Iudicious friends touching the fruitfulnesse of it did cal it out also for that my other weake endeuours in this kinde namely my Dictionary of the Scriptures found gracious acceptation entertainment of this present worke I haue the more reason to hope well not onely because of the excellency and variety of the matters handled and namely in the manie and maine differences betweene the ancient faith of the Romanes to whom Paul wrote and the newe vpstart opinions of our seduced Romanists against whom wee preach and write but also for the vnusuall and not vnprofitable manner of teaching by Interpretations Doctrines Reasons and Vses a forme wherein neuer any Comment on this Epistle was set foorth before As Iacob when his Sonnes were to trauaile into Egypt for Corne prayed for them saying The God almighty giue you mercie before the man so to this Treatise being to trauaile into many places I wish that it may finde fauour in their eyes that shall reade it To which purpose gentle Reader whosoeuer thou be suffer me to aduertise thee of some fevv things whereof I thinke it requisite thou shouldst take notice somwhat to excuse such faults as in such a worlde of matter I could not but run into beeing a man and more subiect to erre then inumerable other men 1. First thou hast here but an Epitome abridgement of longer discourses for the points of doctrine were largely followed furnished in my Sermons which in this Dialogue are contracted Wherein if you meet with some tautologies and super fluities or with dislocations som things not set in the right place or claudications and defects impute it I pray thee to the multitude of businesses being 3. times at least euery weeke in the publike vse of my Ministry whilst I did peruse prepare this to the Presse 2 Whereas some Doctrines are but lightly touched left bare without any amplification it is eyther because they were more obvious and casie or else are enlarged in some part of the Booke or because the volume would haue swolne too much if I had dilated all alike Looke for these tearmes Coherence Scope Sum Parts Interpretation Doctrines c. but sometime pointed in the Margent yet mostly noted in the body of the Booke as will be of any heedfull Reader easily obserued 3. Howsoeuer this whole Booke seeme and indeede is bigger then at first was thought of the Epistle beeing exceeding rich in Doctrines whereof thou hast scarse the gleanings yet the particular Dialogues will be deemed rather too compendious Matters being rather pointed at with the finger then explicated to the ful not so much the truth spoken out as an hint giuen what might be spoken leauing good grounds of Meditation to such as haue the gift and Art of Meditating 4. These things were preached in a popular Auditory for the most part where care was had to vtter high things in homely plaine words therefore the learned are to beare with it if they alwayes finde not the sublimity of the stile to answere the Maiesty of the matter I had rather speake fiue words to edification then a thousand to vaine ostentation And because I did not enioy
Nebuchadnezar when their captiuity was sharpe and their deliuerance long deferred yet because temporal deliuerance were Tipes of eternall and depended vpon Christ it is not to be doubted but Paul hath rightly applied it to the spirituall deliuerance by the Messiah to come through Faith Wherby the elect both vnder Law and Gospel were safe and made pertakers as well of Iustification and remission of sinnes presently as of life eternall in the Heauens Which concord in this great trueth of righteousnesse by Faith betweene the Prophets and Apostles it is implied not obscurely by this Particle As and whereas Paul ascribeth vnto holy Scripture the authority to proue the question in hand whether Faith or workes do iustifie before God we may note further in what estimation wee ought to haue the written word namely to account it the perfect rule of al diuine truth acording to which we ought to examine and iudge of al controuersies in matter of Faith and Religion for it is the wont of this blessed Apostle when he will confirme any Christian Doctrine or determine any doubt or question which may arise about it still to runne vnto Scriptures for probation which shewes the Scriptures alone to be a sufficient directory and a competent Iudge of all controuersies in Religion Tim. What did we obserue in the authority it selfe Sil. The reading and the Interpretation The reading standeth thus The iust by Faith shall liue this is the better reading or thus The iust shall liue by Faith this is the worse as though we were first iust and afterward should liue by Faith Also the word His is in the Prophet The iust shall liue by his owne Faith but it is left out by Paul because it is sufficient without the pronowne to proue his purpose that The iust by Faith shall liue Tim. What is the Interpretation of these words as they were first vsed of the Prophet Habakkuk Sil. To shew the duty of iust men in dangerous times namely by Faith to waite and rest vpon God if they would liue and be preserued when other which had confidence in themselues were destroyed Tim. What is the meaning as Paul sciteth it Sil. To teach thus much that such as imbrace righteousnesse by Faith shall be saued from Sinne Hell and Sathan and liue eternally in Heauen as well as be deliuered heere in earth from temporall dangers Tim. What Doctrines were gathered heere Sil. These three chiefely First that none shall liue but the iust Secondly none iust but by Faith Thirdly euery one is iustified by his owne Faith Tim. Why shall none liue saue the iust Sil. Because God hath not promised life but to such as are iust as it is written Doe this and liue Secondly he threatneth death to sinne and to all vnrighteousnesse therefore all vniust persons are certain to perish which sheweth the necessity of seeking and getting perfect iustice by beleeuing the gospell Tim. Why is none Iust saue by Faith Silas Because all men euen the best do lacke righteousnesse of their owne therefore they must seek it elswhere in Christ by Faith Rom. 10 3 4 5. Phil. 3 7 8 9. Tim. How is it declared that none is Iustified but by his owne Faith Silas As none seeth but with his owne eye or taketh hold of a thing but with his owne hand or eateth but with his owne mouth or walketh but with his owne feete so none seeth Christ to be his Sauiour or taketh hold of his merites or feedeth on him or walketh and commeth to him any otherwise then by his own Faith which is the eye hand and mouth of the soule Tim. What other things learned we from this Text Silas That we haue many notable benefites by Faith to wit Saluation Righteousnesse and Life who of all other be most principall Secondly that to liue by faith it is to exercise Patience Hope Wisedome Loue Obedience out of a liuely Faith by which a Christian is made able to mooue himselfe to all good duties vnto which by power of Nature wee can by no meanes attaine Tim. Is there any further thing to be obserued in this Text for our instruction Silas Yea it commendeth vnto vs the difference betweene the Law and the Gospell how the righteousnesse of the one is distinguished from the other For the righteousnesse of the Law requireth workes and the fulfilling of the Commandements Leuit. 18 5. Galath 3 12. But the Gospell saith The Iust by Faith shall liue The righteousnesse of the Law is a perfect obedience the righteousnesse of the Gospell is an imputation thereof to the Elect Sinner at what time he beleeueth Rom. 4 24. The Righteousnesse of the gospell God giueth to vs but the righteousnes of the Law men do giue it to God There is good vse of this difference and is to be held constantly because it freeth the trobled Conscience from snares and perplexities when hee shall perceiue that though he lacke good Workes and be full of wicked manners yet vnto the forgiuenesse of sinnes and absolution before God it is enough only to beleeue in Christ according to the gospel Secondly it takes from man al cause of reioycing and glorying in himselfe that he may glory only in this That he knowes God to be mercifull to pardon his sinne and accept him for righteous when by his sinfull Workes and transgressions of the Lawe hee deserued death Ier. 9 23. DIAL X. Verse 18. For the Wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnes of Men which with-hold the truth in vnrighteousnes Tim. VVHat is the drift of this Text how doth it depend vpon and sort with the former Verse Silas The drift and purpose is to confirm the maine and grand proposition that sinners are Iustified and saued by the Faith of the gospell The argument is from the contrary Sinners are not Iustified by their Works therefore by Faith For in the cause of Iustification faith and workes haue the condition of contraries Rom 11 6. Now touching things which be immediately contrarie the maxime and rule is that when the one is denied the other is affirmed and what is taken from the one is giuen to the other it doth then necessarily followe that righteousnesse must be had by Faith seeing it cannot be had by workes Aud why not by workes Was it not the common and generally receiued opinion both amongst Philosophers and the Iewes themselues that Workes were the cause of righteousnesse To this secret Obiection the Apostle answereth by a reason taken from the contrary effects as thus Men cannot bee righteous by their Workes because their workes were wicked and vniust therefore punished of God which he proueth by a distribution of Gentiles vnto Chap. 2. Verse 17. and thenceforward of the Iewes till Chap. 3. verse 22. Tim. How many things are noted in this Text Silas Three First that the Gentiles had knowledge of God and good things naturally ingrafted in them signified by the word Truth
prouoke Gods patience not presuming of safety because of it but by it taking occasion of speedy turning to God least there come an after-clappe yea a most woefull reckoning in the end Tim. How else was this vengeance set forth Sil. By the cause in this word to thy selfe which signifieth that themselues brought all the mischiefe vppon their owne heads Tim. What vse of this Sil. It cleareth God from all cruelty seeing the cause of mans ruine is in himselfe as it is written O Israel thy destruction is of thy selfe Hosea 13 9. Secondly it teacheth all men to haue great care and heede to their owne hearts because all their woe springeth of themselues Aboue all things keep thy heart Pro. 4. 23. Tim. How else was this vengeance declared and set forth in our Text Sil. By the circumstance of time when it shall bee rendred namely at the great and last day Tim. What should this teach Sil. That howsoeuer euen in this life God doe often inflict vengeance vpon impenitent hardned sinners yet there is much reserued to the day of iudgement Tim. How is this day expressed Sil. By these termes first wrath which importeth the heauinesse of the vengeance comming from Gods hot indignation and fury The second terme is reuelation whereby we are admonished that the things now hid and kept close here shall be there opened and made most manifest to our selues and all others see the 16. verse of this Chapter The third tearme is Iustice to teach that in that fearefull iudgement God will proceede by right without doing the least wrong to any for how should the Iudge of the world do vniustly Gods bountie and kindnesse taketh place in blessing and forbearing but if these be abused then his Iustice sheweth it selfe in punishing Tim. What is to be learned from hence Silas That in all the course of our life and in euery particular action thereof the minde ought to looke to this Iudgement that so we may be made watchfull and learne to walke with God as thorough his mercie in Christ we may be counted worthy to escape the vengeance to come DIAL IIII. Verse 6. For God will reward euery one according to his Workes Tim. WHat is the drift of this Scripture Silas To lay forth the equity of Gods Distributiue Iustice because hee doth not take vengeance but vpon precedent cause giuen from mens euill workes It is Iustice to giue to euery one that which is his But God doth so giuing to good men good things and euill things to euill men therefore he is iust Tim. What things were considered in this Scripture Sil. Foure things First the person of the Iudge God Secondly the certainty of a iudgement He will reward Thirdly the persons to bee iudged Euery one Lastly the measure of this Iudgement According to his workes Tim. What note ye from the person of the Iudge Silas His infinite Wisedome his Power and Iustice whereby hee infinitely knoweth and hateth perfectly and is able also to punish all sinne most extreamly For he is Omnipotent and the searcher of the hearts and Reines Tim. What Vse was made heereof Silas That hauing such a Iudge we ought alwaies to liue in feare especially seeing wee are in his presence euer vnder his eye who neither can be hindered nor deceiued by any nor yet will erre in iudgement Tim. How was the certainty of a Iudgement proued Sil. First by the testimony of Scripture Mat. 25 31 2 Cor. 5 10. Rom. 14 10. Acts 17 31. Secondly by this reason that God will giue good thinges to good men and euill thinges to euill men 2 Thes. 1 6 7. which hee doth not in this world and therefore there is a Iudgement after this life Tim. What vse was made heereof Sil. First it mooueth the sinner to repentance Acts 17 30. Secondly it moueth the righteous to watchfulnesse Watch therefore Math. 24 42. Thirdly it teacheth all men Charity not to Iudge others seeing one is Iudge of al. And fourthly patience in aduersity because God will one day 〈◊〉 all matters Tim. Who are the persons to be iudged Silas Euery one of what age sexe or estate soeuer All persons and euery one without any exemption or exception must appeare and be iudged Tim. What learned we from this Silas First it must teach humility to the mighty seeing they are to be iudged as well as the mean Secondly it doth comfort abiect Christians which are patient because they shall neuer be forgotten in that day Tim. What is the rule and measure of this iudgement Sil. Mens workes by which is meant not only deeds and words but also thoughts and counsels of the heart Eccl. 12 verse last Tim. What was learned from hence Sil. What a great care is to be had of our thoughtes seeing we must be countable for them Tim. But wil it not follow of this that we may merit by our Workes Silas No verily for the Apostle prooueth heere the quite contrary because none can bring the workes of the Law perfect therefore none can looke to be iustified before God by his workes Again it is not written God will Iudge For but according to our workes Moreouer they cannot merit because they are not our owne Fourthly because they are a debt due to God the creature oweth all to the Creator but he is Debter to none Lastly there is no proportion betweene them the reward the one being finite the other infinite both in time and measure but howsoeuer good workes cannot bee an euen rule of merit with God as they be with men yet they are a manifest rule of equity For it is good reason that it go well or ill with vs as we haue done either good or euill Tim. But euill workes merit eternall death Silas True because they are our owne and bee perfect so be not our good workes for they are wrought in vs by Gods Spirit and be vnperfect Tim. But it wil destroy al care of good workes if we denie the merit of them Silas Not so but the quite contrary for where there is in any an opinion of merite there can bee no good workes done because in such persons all thinges are done of selse-loue with respect to their owne welfare and not out of loue to Gods glory and such workes as are done out of selfe-loue to merit withall cannot bee good for though the substance of the worke be good yet the manner and end of it is naught and thus are no good workes done in all Popery Tim. What then be the conditions of a good worke Silas These three First that they come from faith Rom. 14 23. Secondly that they be commanded of God in his word Deut. 12. 32. Thirdly that they be referred to Gods glory 1 Cor. 10 31. Tim. For what causes are they to be done Silas That God may be glorified Math. 5 16. our saluation assured 2 Pet. 1 10. our neighbors edified our faith testified Iames 2 14. our Charity exercised Iames
2 17. the needie comforted Phile. 3. the mouth of the wicked stopped 1 Pet. 2 12. the weake strengthned the strong confirmed and more reioyced DIALOGVE V. Verse 7. That is those that by patience in well doing seeke eternall life to them he will render glorie honour and immortality Tim. THere is some difference in reading this text shew what it is whereupon it ariseth and which reading you do follow Sil. There be indeede differing readings of this text for some read it thus To such as by continuance in wel-doing seeke eternall life God shall render glory and honour and immortality Others thus to them which by patience in wel-doing seeke glory honour immortality Hee will render eternall life and indeede thus the wordes stand in the Originall if ye vnderstand the worde Render out of the sixt verse to supply the sense But others read thus To them which by patience seek eternal life God Will render the glorie of good workes honour immortality The cause of this difference is two-fold First because some do ioyne the word Render which is supplyed vnto glory c. Others vnto eternall life Secondly some do couple good workes with Patience or continuance others pull it thence put it after glory whereas they are seuered one from the other in verse 10. and so ought to be heere Howsoeuer for substance of matter it much mattereth not what reading wee choose because the drift and intent of them all is one to teach vs who they bee to whome the rewarde of euerlasting life shall bee rendered namely to such as by patience continue in goodnesse yet I do followe the first reading as carrying a plaine sense agreeable to the scope of Paul though with some transposition of the words and hauing diuers good interpreters as guides vnto me of this my choise The words do containe two markes of such as shall inherit eternall glorie and honour One is that they patiently perseuer in doing good the second is that they seeke eternall life this is the butte and end of their desires not worldly things as riches honour pleasure but that life which lasteth for euer and euer euen so long as God himselfe who is this life dooth last and endure of these two markes let vs deale with the latter though it be not first named in the Text. Tim. What do yee meane by eternall life and what is it to seeke it Silas By life is meant the happinesse of the Saints in heauen and it is called eternall because there shall bee no end of it also to seeke it is to feele a want of it and with great care to desire it and labour to obtaine it Seek it for Place in the assembly of the Saints for Time while it may bee found for Manner heartily and earnestly Tim. What Lesson may be gathered from hence Sil. That this is the marke of a godly man to desire and study aboue all things how to bee saued in the day of iudgement This indeede is the desire of the wicked euery one hath a desire to be saued but in diuers things their desires do differ from the desires of the godly First the desire of the godly is constant so is not the desire of the wicked who desire it by fits Secondly the godly desires saluation that God may be glorified in his mercies which comes of grace the wicked seek their owne welfare because they would be happy which comes of nature Thirdly the wicked so desire saluation as they do not minde the way thither which is wel-doing or a iust and godly life the godly in his desires is lead as well to the way and meanes as to the end and scope Tim. Then there is a necessity to do good workes or to line well seeing this is the way which conducteth to happinesse Sil. True there is so because God commaundeth them and appointed them as the course wherein his children must runne towards heauen but these good workes cannot bee done without many difficulties and perils and therefore wee haue neede of patience and perseuerance which is the second marke of him that shall be heire of heauen Tim. What call ye patience Sil. It is the grace of God whereby we are strengthened to endure troubles for wel-doing vnto the end Tim. Is it requisite that they that seeke eternal life continue to the end in wel-doing Silas It is so and for many iust reasons as first that God is constant in his loue towardes vs therefore our loue and seruice to him ought to bee constant Second is Christs example who kept on his course in wel-dooing through many afflictions Heb. 12 2. Thirdly eternal life is promised only to such as continue to the end Math. 10 22. Fourthly eternall death is threatned vnto such as faint and giue ouer before they haue run to the end Fiftly the wicked are constant in il-doing Sixtly many godly persons haue abid with patience in wel-doing whose steps we must tread in Heb. 6 12. to these may be added Gods commandement Tim. Which are the especiall things that discourage men in wel-doing Silas First losse of goods Secondly danger of life Thirdly reuilings and slanders raised by Satan wicked men Lastly the great labour and paines that belongeth to wel-doing Tim. How shall Christians arme themselues against these binderances Silas By considering these few and such like things First that it is better to loose the worlde then to loose our soules Math. 16. 26. Secondly that such as will loose their liues for Christs sake shall saue it Thirdly that it is a blessed thing to be reuiled for righteousnesse sake Lastly that the paines about godlinesse will bee recompenced by the fruit which followes and there is more labour a great deale in committing sinne then in doing good works Tim. What is the fruit and reward of godlines or of a godly life Sil. Glory honour immortality Tim. What do we learne from these words Sil. That the godly how infamous soeuer they bee in the world yet they are glorious with God and honourable in his sight for they shall be placed on his right hand and set vpon thrones Secondly that their glory is immortall and neuer withering Thirdly that their estate is full of manifolde glory which the Apostle would teach by the heaping of sundry words here as if there were not words enough to expresse their happinesse seeing therefore the end of well doing will be such we ought with patience to abide and continue in well doing Tim. But how shall glory be rendered vnto Infants according to their works which they haue not being vnable to do thē or howe can they which repent at the last houre haue their reward according to patience and continuance in well doing seeing they do not perseuer Sil. For Infants which be glorified they are saued by the free election of GOD by grace of the couenant and also by Christ into whome they are ingrafted by faith which would be fruitfull in good works
because he is so man as he is God also Thirdly because he is appointed to bee the person that should reconcile mankind Iohn 6 26. Tim. Why is it added By his blood Sil. This may bee ioyned either with faith to shew whereunto it leaneth namely to Christ crucified or ynto atonement because the propitiatory was sprinkled with blood by the High-priest when he entred into the holy place to teach that without blood is no remission of sin but whereas Paul doth onely mention his bloud thereby he would signifie the whole entire passion of Christ by a 〈◊〉 Bloud a part being put for the whole Sacrifice of Christ which was the consummation of his obedience Tim. What doth this put vs in minde of Silas First of the fiercenesse of Gods wrath and his wonderfull Iustice against sinne in that he could not be satisfied but by the bloud of his onely sonne Secondly of Christs aboundant loue to vs and what loue we owe to him againe Thirdly it giueth much comfort vnto great sinners being afflicted in soule and humbled that such an vnvaluable price was laide downe for their sins Lastly it sheweth that the fauor of God is of very great worth more then all the world seeing it could not bee purchased but by a price greater then the world Tim. But what means haue we to apply the bloud of Christ to vs Silas Onely by faith by the power whereof wee vnderstand and beleeue that blood to be shed for vs vnto our full attonement with God And note that there be two meanes or Instruments of our redemption First without vs on Christ his part which is his death or bloodshed Secondly within vs on our part Faith DIAL XV. Verse 25 26. To declare the righteousnesse of God by the forgiuenesse of the sinnes that are Dassed through the patience of God Tim. VVHat is the drift of this Text Silas To expresse the cause or end for which God doth iustifie elect sinners which is the manifestation of his righteousnesse patience to the glory of his name Tim. What is heere meant by righteousnesse Sil. The truth and fidelity of God in sending his son according to his promise to worke the work of our redemption Secondly the Iustice of God in inflicting the whole punishment of sinne vpon the person of his Sonne Thirdly the mercy of God in smiting his Sonne that he might spare vs. We may vnderstand it of that which before was called the righteousnesse of Faith which God hath manifested to be the true iustice wherby men are iust before him Silas What learne we from this Tim. Seeing that God in reconciling the world vnto him by his Sonne did secke his owne glorie that is the marke which we our selues are to ayme at in seeking our saluation not seeking so much to be saued which may come of selfe-loue as that in our saluation God may haue his glory Tim. May not this bee vnderstoode of the righteousnesse which Christ wrought in his Man-hoode Sil. True it may be called the righteousnesse of God because the person was God which wrought it that is the onely righteousnesse which God doth allow and by which wee are acceptable For when this righteousnesse of Christ is giuen vs euen in our Iustification both sins past present and to come are forgiuen vs. Tim. Why doth he say then by forgiuenesse of sinnes passed Silas Some do vnderstand it of sinnes done vnder the old Testament but it is of others otherwise interpreted offinnes already committed because forgiuenesse is properly of sinnes past which men haue formerly done But the former interpretation seemeth to bee the best because of that which followes at this time present So then the meaning is this that as well the sins done before Christes comming in the flesh as those done since his first comming are forgiuen Gods Children which beleeue Tim. What was the vse of this Sil. To teach vs that the merit of Christs death looketh backwards and not onely forwards to them beleeuers that liued in the world before his passion aswell as to them that liued after his death and so he is the Lambe slaine from the beginning of the world For from the fall of Adam no forgiuenesse of sinnes to any but thorough Christ beleeued on Tim. Why is this added Through the patience of God Sil. Because he would shew that God doth bear with those sinners whom he will forgiue Tim. What is the patience of God Silas It is that propertie whereby hee suffereth them long exercising it towards the Reprobate in taking frō them all excuse and towards the godly in giuing them space of repentance Tim. What may we learne from hence Silas First to vse patience towards such as do offend vs that we may be like vnto God Secondly not to 〈◊〉 though God doth verie often for beare offenders because they may be such as God meaneth to forgiue and eternally saue to his owne praise DIAL XVI Verse 26 27. To shew at this time his righteousnes that he might be iust a Iustifier of him which is of the Earth of Iosus Where is then the reioycing It is excluded By what Lawe Of workes Nay but by the Law of Faith Tim. VVHat is the drift of this Text Silas To set foorth now fully the finall cause or true end for which God sheweth mercy to sinners for the pardoning of their sinnes which was to declare his righteousnesse Tim. What is meant by this time Silas That time when the Apostles liued and preached the Gospell and so forwardes to the end of the world neither the sinnes of former times nor of times present or future are forgiuen any other way then by faith in Iesus Christ. Tim. What learne ye by this Silas That there is but one way for forgiuenesse of sinnes to all men which liued before and since Christ euen by faith in him Therefore the Religion not of Papists but of Protestants is the ancient true religion Tim. That he might be iust what is that to say Sil. That is to say that hee might bee manifest and known vnto vs to be iust as he is in himselfe God doth shew himselfe to be iust vnto vs-ward two wayes First by punishing our sinnes seuerely in the person of his Sonne Secondly in pardoning them mercifully vnto vs which beleeue for his promise sake For as God is iust in himselfe so this Iustice is communicated to vs thorough faith in Christ. Tim. How is God called a Iustifier Silas Because he it was which gaue his Sonne as also which offered him and who doth impute him with his obedience for righteousnesse vnto the beleeuers which be of the faith of Iesus that is to say whosoeuer hec is that by faith embraceth Iesus Tim. Why is faith required in them who are to bee iustified by Christ Sil. That men may be shut out from any matter of reioycing in themselues For if righteousnesse came by our workes wholly or in part then wee shoulde haue
matter of reioycing because then wee were acceptable to God for some thing which is in our selues and done by our selues whereas faith carieth vs out of our selues vnto Christ for righteousnesse Tim. But yes good workes are done by Gods grace therefore glory belon geth to them and wee may reioyce therein as fruits of his grace Sil. Yet it is we which doe these workes by our vnderstanding and willes renued but some will say haply it is also wee which beleeue Howbeit our faith it is no more but the hand to receiue Christ and his righteousnes to bee thereby accounted righteous in Gods sight Tim. Yet some reioycing is left in that Christs righteousnes is not our's vnlesse we take it by faith Sil. No more then a poore Leper for that hee hath reached out a leprous haÌ„d to take a kings gift bestowed vpon him to enrich himselfe thereby for notwithstanding his reaching out his hand yet hee shoulde remaine poore if no guift were giuen and that shewes that not the taking but the thing giuen euen Christ is our iustice which yet must be taken hold off that it may be ours But all the vertue of faith whereby it iustifieth is not in it selfe but commeth from the obiect Christ who is laide holde on which tendeth much to humble all flesh before God that wee glory in none but Christ. DIAL XVII Verses 28. 29. Therefore we conclude that a man is iustified by faith without the workes of the law God is he the God of the Iewes onely and not of the Gentiles also yea euen of the Gentiles also Tim. VVHat is the summe and drift of this text Sil. It is a conclusion of the former dispute touching iustification by faith and hath three new reasons to proue the same First iustification is by faith because by that way God is most glorified Secondly if we were iustified by works of the law it might be thought that God were God of the Iewes only but the Gentiles which beleeued and had not the lawe of Moses haue God for their God therefore it is by faith Lastly iustification by faith doth much ratifie and greatly confirme the law therefore it is by faith that wee are iustified Tim. Whence is the first reason fetched Sil. From the word therefore which hath reference to that which was said before as if he should say seeing God declareth his righteousnes by our iustification by faith and thereby al matter of reioycing and glorying is taken from vs that it may be in God aloneê in these regards wee conclude inferre and gather that righteousnes is by faith Tim. What meaneth this word conclude Sil. It importeth the certaine and infallible trueth of that which is here inferred because the word signifieth the casting vppe of many summes into one as of two tens 〈◊〉 together is made twenty so certaine is this truth as there is no doubt to be made of it Tim. Wherefore serueth this Sil. First to stay the conscience vpon this truth of righteousnes by faith being so firme Secondly to teach that in matters of religion things ought to be proued by firme demoÌ„stration or vngain sayable arguments which may euidently proue the thing in question and strongly euict the conscience Tim. What meaneth he by man Sil. Euen euery Christian of what sexe age or country whatsoeuer Tim. What meaneth he to say that Iustification is by fayth without workes Sil. That is to say the man that beleeueth is thereby absolued from his sinnes without any respect of fulfilling the law by workes or without all merite by workes from whence is inferred that faith onely iustifieth Tim. Will not this open a gap to licenciousnes and neglect of good workes Sil. No surely because they are necessary to saluation as a way that leadeth thither though not to Iustification which goeth before workes as a cause of them Tim. Faith it selfe is a worke of the spirit therefore if we be iustified by faith we are iustified by a worke Sil. It doth not iustifie vs as a woorke for so it is vnperfect and needeth pardon but as it goeth out of vs and laieth hold on Christ in whome is all perfection or it iustifieth as a woork ordained of GOD to bee the organicall meanes to receiue Christ. Tim. What learne wee from hence that God is the God of the Gentiles Sil. That there were some Gentiles which were ioyned to Gods people and had their sinnes forgiuen them euen before the generall calling of the Gentiles after the comming of Christ. Examples hereof we haue in Iob and also his frends and Iethro Cornelius the Syrophenitian woman for examples Tim. What is it to haue God to be our God Sil. To make a league with vs to bestow all manner of happines vpon vs for Christ so we beleeue Tim. What are the particular benefits which they haue who haue God for their God Sil. First vnion with Christ. Secondly adoption to be the sonnes of God Thirdly imputation of 〈◊〉 with forgiuenesse of all sinnes Fourthly the spirit of sanctification together with peace of conscience ioy in the spirit hope of glory accesse vnto Gods fauour Fiftly all Creatures are our seruants 〈◊〉 the very Angels Heb. 1. 14. Sixtly all Creatures are at league with vs. Hose 2. 18. Seauenthly afflictions yea sins turne to our good through Gods great loue Eightly his blessings are as pledges of his fauour Ninthly the Scriptures are written for vs and belong onely and wholy to vs which are in league with God through Christ. Tim. What was gathered hereof Sil. That it is a wonderfull mercy to bee one of Gods people blessed are they whose God is Iehouah Psal. 144. there is more matter of thanksgiuing ioy in this then in hauing a world of riohes in being the sonnes of Kings and Princes DIAL XVIII Verse 30 31. For it is one God which shall iustifie Circumcision of faith and vncircumcision through Faith 31. Do we make the Law c. Tim. WHat is the meaning of this verse Silas By circumcision is meant the Iew and by vncircumcision the Gentile A Metonimie of the adioynt for the subiect Tim. What then is it to iustifie Circumcision of Faith Silas First a Iew is not iustified because he is such a one that is one circumcised according to the Law but because he beleeueth in Christ. Tim. What vnderstand ye by iustifying vncircumcision by Faith Silas That a Gentile is not cast off because he is such that is vncircumcised but hauing faith to beleeue in Christ God iustifieth him also Tim. What followes of this Silas That Iew and Gentile which beleeue haue one God a common God and Sauiour to them both For God is God and Sauiour to euerie one whom hee Iustifyeth Tim. How doth the Apostle from hence conclude his mayne argument of Iustification by faith without workes Tim. Namely thus that seeing the Iew which had the Law of Moses had God his God to iustifie him not for the works of the Law which
because there is mercy with God to giue a free and ful pardon to them who seek for it Lastly that Gods children may commit sinnes of all sorts and kindes except onely one sin from which they are preserued DIAL IIII. Verses 9 10. Came 〈◊〉 blessednes then vppon the Circumcision onely or vppon the vncircumcision also for wee say that fayth was imputed to Abraham for righteousnes howe was it then imputed when he was in the Circumcision or when hee was in the vncircumcision also not in the Circumcision but in the vncircumcision The parts of this Text be two 1. a question 2. an answere Tim. VVHat is the drift of this text at what mark doth it ayme Silas To apply to Abraham the text in the Psalme and to proue by circumstance of time that not by works but by faith Abrahā was iustified before God for there Dauid mentions not works yet seeing hee was circumcised it might bee thought that thereby came forgiuenesse Tim. How doth he proue it by circumstance of tyme that circumcision did not iustifie Abraham and so not Dauid or any other man Sil. Thus Abraham was reckned righteous at the time when hee was not circumcised therefore his righteousnesse came not by the workes of the law for that which was not could not bring righteousnesse to Abraham but circumcision was not when Abraham was iustified God did not iustifie him by it Tim. How doeth it appeare that Abraham was pronounced Iust before he had Circumcision Sil. By the history of Genesis comparing the 15. chapter with the 17. from whence I doe gather that Abraham was circumcised 14. yeares after he was pronouaced 〈◊〉 by faith hereof the Apostle doeth collect two things first that circumcision was no cause of Abrahams iustification because this was first and circumcisiō came long after a cause must go before his effect Secondly that no works iustified Abraham because all the controuersie about iustification grew first about circumcision which the Iewes ioyned with Christ also because the Iewes counted circumcision a noble worke and a worthy worship of GOD from whence we may inferre that if Abraham were not iustified by circumcision much lesse by any other worke therefore the imputed iustice of faith belongs to Abrahams Children which are not circumcised so that they beleeue as Abraham did Tim. What were we taught from hence Sil. That all euen the least things in Scripture the very circumstances of time are of great vse Secondly that the Scriptures must bee read with very great study and diligence Thirdly that Sacraments by the worke done and action of the Minister conferre or worke nothing toward the forgiuenesse of sinne for Abraham had his sinnes forgiuen him and was accepted for righteous being yet vncircumcised but he had the Sacrament of circumcision as a signe and seale of the pard on of his sinnes and of righteousnes which before he had obtained through his faith for this order is well to be marked First God set forth to Abraham his promises Secondly then followed faith Thirdly after that in order of causes but not of time iustification Fourthly vnto this was added circumcision to confirm his faith and to restifie his obedience to God it is Popish errour to tie grace vnto Sacraments DIAL V. Verse 11. After hee receiued the signe of Circumcision as the seale of the righteousnesse of the faith which hee had when hee was vncircumcised Tim. VVHat is the drift of this text Sil. To answere a secret obiection which was this If Abraham were iustified before his circumcision wherefore then did he take circumcision vnto which the Apostle answereth that he receiued circumcision to confirme his faith in that righteousnes which before was giuen him when hee began to beleeue or rather heere is an answere to a double obiection First is that righteousnesse belongeth to the vncircumcised onely sithence Abraham had iustification in the time of vncircumcision bestowed on him Not so saith Paul for he was circumcised but to what purpose might one say hauing already faith and righteousnes That is true saith our Apostle but his faith needed confirmation therefore he took from the hand of God circumcision which is not onely a signifying or distinguishing signe but a strēgthening seale more to assure him of Gods promises in Christ. For interpretation of the words note that signe of circumcision is put for circumcision which is a signe as Math. 24. signe of the son of man for the sonne of man whose appearing shall be a signe of a present iudgement not a cōmon but a sacred signe thence by the latines tearmed sacramēta to receiue signifies to take it in his flesh by the apointment and ordinance of God now if Abrahā receiued it this argueth that God gaue it for receiuing giuing are relatiues so circūcision was a signe both on Gods part giuing and on Abrahams parte receiuing it it signed and assured the grace and promise of the one the faithfull imbracing of the other The signe that is for a signe or to this end to bee a signe and seale that is as a diuine pledge or seale to ratifie vnto Abraham the righteousnes of faith which he receiued being yet vncircumcised Seale a speech borrowed from Kings and Princes which adde their seale broad or priuate signet to ratifie and confirme the leagues edicts graunts charters for better assurance of such as be confederates or subiects to warrant couenants and guifts So did God that heauenly King against the shaking and weakenesse of Abrahams faith touching the promised seede and blessednes by him which is here called righteousnes and before was termed forgiuenesse of sinnes and not imputing sinnes which is blessednesse inchoate or begun leading to perfect happines in heauen The summe of the text is that though Gods promise of blessednesse to beleeuing Abraham by Christ his seede were certaine and vndoubted for God is trueth it selfe yet for more authority and the better to fence and stablish Abrahams faith against doubtings and feares there was added a seale of circumcision Obserue that albeit it be one vse of a seale to shut vp and hide for a time things which be secret and must not yet bee manifested as Math. 27 66. Reuel 5 1. and 10 14. Yet in this text Paul hath respect to the other vse of a seale which is for ratification as it is vsed 1 Cor. 9 2. 2 Tim. 2 9. Reue. 7 2 4. 2 Cor. 1 22. Sithenco God had in his word expressed and mentioned his couenant with Abraham therefore he could not take circumcision to hide or couer the righteousnesse of faith but rather to helpe and comfort his faith in temptation and trials wherewith God meant to prooue his faith as hee did to the vttermost namely at the offering of Isaac Tim. What thing was chiefly taught out of this text Sil. The true nature and the principall vse of all Sacraments old and new which generally serue to be signes giuen
therefore let none with Caine say my sinne is greater c. but rather with Paul 1 Tim. 1 15. Tim. But will not this Doctrine giue some liberty to sinne Sil. Nay it is a restraint rather and bridle from sinne for Gods children are made the more carefull not to offend him by how much the more they feele his mercies to be great towards them Therefore if any abuse this Doctrine to licenciousnesse it is a maruailous bad signe and a fearefull token that they are growne desperate Tim. What are we to learne by the beginning of the 21 verse As sinne hath raigned to death Silas First that sinne rules as a king in al vnbeleeuers Secondly while sinne beareth rule whatsoeuer men do tendeth to destruction Thirdly all Gods elect are first vnder the raigne of sinne and death First Prisoners wounded dead ere they be healed deliuered and restored to life Tim. When are we to iudge of sinne that it raignes as a King Silas When the lusts and motions of our sinnefull nature are willingly obeyed and followed Tim. What are we to learne by this where it is saide That grace might raigne Sil. That as there is a kingdome of sinne so also there is a Kingdome of Grace vnder which two Kingdomes the elect must passe For they are translated from the raigne of sinne to the raigne of Grace as the people of Israell were drawne out of AEgypt into Canaan and seeing euerie one must belong to one of these kingdomes therefore our care must bee to examine vnto which we are subiect Tim. What do ye cal the raigne and kingdome of Grace Silas When our conscience beeing assured that our sinnes are accompted Christs and his righteousnesse accompted ours we begin to leaue and withstand our sins and to liue vnto God thinking on those thinges which please him with care and study to do them Tim. What is meant heere by righteousnesse Sil. Christes obedience imputed to vs to iustifie vs before God Tim. What is meant heere by life Silas That blessed estate wherein we are set by means of this righteousnesse whereunto it is annexed as a fruite Tim. Why is eternall added vnto life Silas To shewe that the blessednesse of iust men shall continue for euer in Heauen as long as God endureth Tim. Why doth he mention Iesus Christ Silas To teach vs that it is by him alone that we obtaine Grace righteousnesse and life Tim. Wherefore is there no mention of Faith Silas In the matter of Iustification Christ is neuer mentioned without respect to Faith which apprehendeth him CHAP. VI. Of Sanctification DIAL I. Verse 1 2. What shal we say then Shall we continue in sin that Grace may abound God forbid How shal wee that are dcad to sinne liue yet therein Timotheus WHat doth the Apostle entreate of in this sixt Chapter Silas Of Sanctification whereby they which are Iustified and haue their sinnes forgiuen them thorough Faith in Iesus Christ are enabled to walke in a new life and to doe good workes so as they cannot licentiously liue in sin though through infirmity they do sinne Tim. What may we learne from this order of the Apostle in teaching Sanctification after Iustification Sil. Two things First that the Doctrine of free Iustification by faith dooth not destroy good works but produce them rather 2. the doctrine of good works or Sanctification must follow the Doctrine of Iustification as an effect the cause and fruit the roote Tim. What be the differences betweene Iustification and Sanctification Sil. Iustification is an action of God imputing to vs the perfect righteousnesse of Christ when wee beleeue in him Sanctification is a worke of the Spirit framing in the hearts of the elect a new quality of holinesse Secondly Iustification remoues from vs the guilt curse of sinne Sanctification remoues and takes away the rule and power of sinne Thirdly Iustification is as the cause and roote Sanctification is as the fruite effect thogh both done to vs at one time Fourthly Iustification is perfect heere Sanctification is vnperfect and encreaseth daily till at length by degrees it bee perfected in Heauen Tim. What be the parts of this Chapter Silas Two the first entreateth of the Doctrine of Sanctification prouing that such as bee sanctified cannot serue sinne vnto the 12. verse The second hath the dutie of sanctified persons who are exhorted to flye the seruice of sinne and to liue holily seruing righteousnesse vnto the end of the Chapter Tim. How doth the Apostle enter vppon the Doctrine of Sanctification Sil. By a Prolepsis wherein he preuenteth a certaine Obiection against his former Doctrine Tim. Where is this Obiection contained Sil. In the first verse in these words Shal we remaine in sin that Grace may abound Tim. What is it to remaine in sinne Sil. To fulfill the lusts of sin with a purpose to continue in the obedience of sinfull lustes which is a thing that cannot stand with grace howsoeuer grace and sin may stand together Tim. Tel vs now the obiection made against Pauls Doctrine what it was or what is the effect of it Silas This that he had taught men to liue and abide in sin that grace might abound Tim. How did they raise this Obiection and from whence did they gather it Silas From Pauls words when he saide Where sinne abounds there grace more abounds Tim. How did they collect reason from hence Silas Thus it is a good thing that Grace should abound therefore to liue securely and purposely to sin it is a good thing for by that meanes grace shall abound the more Tim. But if the encrease of sinne do cause grace to encrease why should it not be good to encrease and multiply sin seeing it is a very good thing that grace should abound Sylas This obiection is very faulty and absurd for first it maketh sin and encreasing of sin to be the cause of grace whereas it is but the occasion onely as a discase makes a Phisition famous by occasion onely for his skill in his Art is cause of his fame so our sinnes beeing many and great are occasions of illustrating and magnifying the grace of God and not causes to purchase grace for vs they are indeede properly causes ofire and vengeance But howsoeuer sins are not nor can bee causes of grace yet there needed an aboundant and infinite grace to take away sinnes beeing mightily encreased this then is the first fallacy in their reason that which is no cause put for a cause The next fault it is in the ambiguity of the word for they take this word where as if it were as much as wheresoeuer sin abounded which is not so many beeing ouerwhelmed with sinnes as Cayne Esau Iudas 〈◊〉 c. which had not a drop of grace affoorded them The meaning of the Apostle is this where sin abounds that is of whome sin is aboundantly knowne and felt with desire of the remedy which is Christ towardes them grace is more aboundantly shewed and
become his members hee bestoweth his benefits by his spirit giuing them righteousnesse holinesse peace ioy and life Fourthly he putteth his spirit into them to direct and gouerne them in the wayes of God that they may do the workes pleasing to him Note this that these seuerall actions of faith and of the spirite howsoeuer in the order of causes some go before others followe and some are felt of vs before others yet in respect of time they are all wrought togither Tim. What instructions are we to learne from this spirituall vnion Silas First we learne what a noble worke our Vnion with Christ is vnto which are required so many seuerall actions both of faith and of the spirit Secondly we are taught that this vnion is to be taught and prized aboue all things as being the foundation and roote of all that good which we haue by Christ. Thirdly it confutes such as haue thought our vnion with Christ to haue beene a naturall commixtion of substances his ours togither or to be nothing else but an agreement between minds and wils such as may bee betweene friends or man and wife or Prince and subiect Lastly it doth admonish all men what a needfull thing it is to be endued with faith and the spirit seeing without these there can be no vnion had with Christ. Tim. And if wee haue no vnion with Christ through the spirit and faith can we not be Christians Silas Without this vnion wee may bee Christians by profession and before men but before God we cannot for it is plainly saide If we haue not the spirit of Christ wee are none of his And if we neither haue Christs spirite nor be none of his we cannot be Christians otherwise then in name for as a branch and a member are saide to liue so long as they do partake in the iuice of the Vine and life of the body from whence beeing seuered they are dead and withered cut off and cast out so it is with vs we haue the life of a Christian by being Christs and hauing his spirit Iohn 15 1 2 3. Gal. 2 20. Tim. What profit are we to make of this point that euerie true Christian is one with Christ hath his spirit Silas First this reprooues such as vse to excuse their sinnes by saying they are flesh and bloud and not spirituall which is as much to say as that they are no Christians for if they be of the body of Christ they must of necessity haue his spirit and be spirituall Secondly it reproues the Papists that withhold the Scriptures from Gods people vppon pretence that they haue not Gods spirit they might euen as wel say that they are no Christians For to be a member of Christ and to be led by the spirit of Christ they be things that go necessarily together cannot be puld asunder no more thē can a liuing member of a naturall body bee seuered from the soule euen so can no Christian be without Christs spirit Lastly this reproues such as say we must alwaies doubt whether we haue the spirit of Christ or no which wee ought no more to doubt of then whether wee bee Christians or no. Tim. I but many pretend themselues to be one with Christ and to haue his spirit and so to bee good Christians which yet are not How then shall we be sure of these things Sil. We shall surely know it by the effects of our spirituall vnion to wit Iustification and the fruits thereof as they are laide forth Rom. 5 1 2 3 4. 5 11. Also by the effects of our Sanctification as they are laid forth Rom. 7 16 17 18 19 20. Psal. 15. throughout 2 Pet. 1 6 7. DIAL IIII. Verse 10. And if Christ be in you the bodye is dead because of sin but the Spirit is life for righteousnesse sake Tim. VVHat doth this Text containe Silas A comfortable conclusion drawne from the spirituall vnion which the beleeuers haue with Christ as thus The faithfull which haue Christ dwelling in them by his spirit may bee certaine of the saluation of their souls without all perplexed doubting wauering and feare of condemnation Tim. In what manner and how is this conclusion of comfort brought in Silas By a Prolepsis or preoccupation by the preuenting a secret Obiection which he propoundeth and answereth The Obiection is this To what end is it to bee Christs and to haue his Spirit in vs sithence we must die as others Vnto which obiection the Apostle answereth that our bodies indeed because of sinne stil remaining in them are dead or mortall but the Spirit is life because of righteousnesse This text then hath two parts an obiection and an answer to it Tim. Now to the words and tell vs what is meant by this particle If Silas This particle If signifieth forsomuch it doubteth not it reasoneth affirmeth or demonstratiuely concludeth An argumentatiueparticle or word and not dubitatiue Tim. What is it for Christ to be in vs Sil. It is all one with our beeing in him both these speeches signifie the most secret spirituall ioyning or vnion of Christ and his members Tim. What is heere meant by Body and by Dead As also why is this added Because of sin Silas By body some vnderstand the flesh or vnregenerate part of man figuratiuely but it would bee taken properly for that part of man called the body The reason is because body is neuer found put for sinne without some addition also by dead is signified mortall or subiect to death Rom. 6. 12. or fraile corruptible Phil. 3. 21. 1 Cor. 15. moreouer sin is added to shewe the true cause of mortality to wit sin which brought in death Gen. 3 19. Rom. 5. 12. nowe the bodies of the Saintes being not voyd of sinne therefore they be obnoxious and lyeable to death Tim. What doth righteousnes signifie Silas It well may be interpreted either of Christs righteousnesse imputed to faith or of righteousnesse inherent and begun in our hearts by the regenerating Spirit If wee take it of the former the sence will be thus much viz. The soule or spirit shall liue through righteousnesse imputed to the beleeuer because hee being iustified and freed from guilt of sin is also thereby to be absolued and set free from death eternall which being remooued life eternall must needs come in the roome as a necessary fruite and consequence of righteousnesse imputed Rom. 1. 17. The iust by faith shall liue Rom. 5. 18. But if wee take the latter sence then it will haue this sēce not as any meritorious cause of it but because it is a certaine vndeceiueable signe of imputed righteousnesse to which life eternall belongs also of Christ his spirite dwelling in vs and of our communion with Christ al which are soundly witnessed by our vnperfect righteousnesse or holinesse of life as trees known by the fruite Tim. What instructions do arise from hence Silas The first is this that all men euen the godly are fraile
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
So the decree of his loue from euerlasting is tearmed fore-knowledge Tim. What is the instruction that we gather from hence Silas That God doth not begin then to loue his elect when they bee in this worlde and are regenerated but hee hath loued them in his decree and purpose from euerlasting For vnto God those things towardes men were long since purposed and appointed saith Chrysostome Tim. But if this be true that we are from euerlasting loued of God how can we at any time be enemies to him Silas Though we be loued as creatures and more loued as Gods elect yet in respect of inherent and remaining corruption we are enemies of God beeing neuer actually beloued till we be regenerate by the Spirite of God and haue his image imprinted in vs. Tim. What vse is to be made of this point Silas First that God hath certainly loued vs in this it appeareth that our election is most firme so as the chosen must needs come to glory because whome God loueth once hee loueth to the end Secondly seeing God loued vs in his purpose when we were sinners wee ought therefore to loue him againe and also one another euen our very enemies Thirdly if God loued vs euen when wee were enemies hee will nowe much more loue and saue vs seeing wee are reconciled by his Sonne through faith in his bloud Tim. What is the second instruction Silas That the eternall good will and pleasure of God is the spring and fountaine of all spirituall graces now and heauenly glory hereafter The reason is for that the Apostle setting downe the causes of our saluation nameth the foreknowledge of God as the head and chiefe of the rest for wee are therefore predestinated called iustified and sanctified glorified because God knew vs for his own before the foundation of the world Tim. What vse is to be made of this poynt Silas It teacheth that faith loue and good workes cannot bee the cause of our election because Gods foreknowledge and election is the cause of them Secondly it confuteth such as woulde haue our beleeuing and working well to come in part frō our naturall free will wheras in trueth they are all the fruites and gifts of Gods eternall election and loue by which they are giuen to vs and wrought in vs insomuch that we haue neither good counsell thought nor good deede but that which God hath decreed to put into vs from euerlasting Ephe. 1. 4. wee are chosen in Christ not because wee were but to bee holy Tim. What is it to predestinate Silas To predestinate is to decree any thing before hand and bring it vnto a certaine end through certain and appointed meanes If this predestination saith Augustine can be deceiued then may God be ouercome of mans sin which cannot be Tim. What learne we from hence Silas That predestination is ioyned vnto foreknowledge as subordinate to it Gods foreknowledge is no bare and idle thing but is euer coupled with his decree and ordinance whatsoeuer God knoweth or seeth before hee ordaineth to some speciall end and vnto that end hee shall at last bring it this is it which is here called predestination Tim. If this be so that all things are foreordained of God howe is hee not the authour of sinnes for they bee in the number of things Silas Sinnes are foreordained of God not as they are sinnes but as they are the meanes to effect his counsell thus Adams fall and Iudas treason were foreordained of God as meanes whereby God did effect and serue his own counsell in sauing the elect to the praise of his mercy and condemning the wicked to the praise of his iustice Secondly predestinating in scripture may be taken generally and largely for Gods generall and whole decree touching all things and persons or strictly for the decree of election whereby he hath foreordained some to saluation as the end and confourming to Christ as the meanes to leade to that end and so it is here vsed Tim. Wherein stands this conformity with Christ Silas In two thinges first in being like vnto him in respect of the end that as Christ is nowe glorified in heauen so all that are predestinate shal be glorified with him Secondly in being like vnto him in respect of the meanes standeth thus that as Christ entred into his glory through holinesse and suffering afflictions and death so they that liue godly and are ready to suffer with Christ for Christ are sure to be saued with Christ. Tim. What is our instruction from hence Silas This euery one that looketh to inherite eternall life in heauen with Christ must endeuor to bee like him in this life they must be holy and righteous as he was and be ready to suffer afflictions as hee did The reason here of is Gods eternall decree and ordinance whereby hee hath appointed it to bee so that they shall bee partners with Christ in his heauenly glory whosoeuer shall bee followers of him here in his patience and holinesse which are the way we are to walke in vnto our country which is aboue Tim. What is the vse to be made of this Silas First here is an exhortation to moue vs to liue holily according to the will of God and to suffer afflictions with patience according to the example of Christ as wee desire to haue communion with Christ in his blessednesse Secondly heere is comfort for such as suffer any manner of shame or iniury for Christ and his word for this likenesse with Christ in his infirmities is a witnes that we shall be like vnto him in glory Thirdly here is sharp reproofe for such as liue prophanely and shunne the crosse saying it mattereth not how we liue or what we doe for wee must be saued if we be predestinate and if not then we cannot be saued though we do liue well Tim. How is Christ the first begotten amongst his brethren Silas This phrase hath reference to the custome of the Iewes whose first-borne did excell his brethren both in power and portion in dignity and possession so doeth Christ far excell all his brethren who are all like to Christ but not equall with him neither in nature office glory nor dominion for by nature hee is God truely and God-man in vnity of person for office the onely redeemer and mediatour of his Church therefore onely king and high-priest for glory and dominion he sitteth vpon his Fathers throne hauing a name aboue all names Phil. 2. 9. DIAL XXVII Verse 30. Whome he hath predestinate them he hath called whome he hath called them hee hath iustified and whome he iustifieth them he glorifieth Tim. VVHat doth this text contayne Silas The seuerall actions and effects whereby God doth witnes his eternall loue to his elect ones and by which as meanes hee bringeth them to their purposed and promised blessednes Here is the golden chain wherby men chosen are drawne vp and ascend to heauen here be the steps and degrees
calleth c. it is some vnvtterable and vnconceiueable worke of the holy Ghost drawing them to Christ either by Faith or Analogie Tim. What is the instruction that ariseth from hence Silas That elect infants which dye in their infancie are endued with a true Faith for this is the end of calling to bring to faith elect infants are called therefore they haue Faith Tim. What profit is to be made of this instruction Silas It serueth greatly to comfort beleeuing Parents whose children are taken away being young that they be not perplexed with doubt about their saluation Secondly it highly commends the mercie of God in that the grace of Election and Faith be extended to vs our children The promise is to you and to your Children Acts 2. I will be the God of thy seede Gen. 17 3. Tim. What is the next fruite of Predestination Silas It is our Iustification or being iustified which signifies to be absolued from the guilt and punishment of all our sinnes and to be accounted iust by imputation of Christes obedience through Faith Acts 13 48. Rom. 4 4 5 6. Tim. How proue you that Faith is necessarie to Iustification Sil. First because there is nothing but faith alone which goes betweene Calling and Iustifying Secondly Scriptures doe fully teach that our Iustification is by Faith but yet Faith is not the cause why we are iustified no more than workes It is onely the Instrument to apprehend Christs Iustice the true proper causes thereof be Gods foreknowledge election predestination calling Faith beeing but the Organ and helping cause as I said before verse 22. chap. 3. Tim. What Instruction are we to take from hence Silas That wee are freely iustified by Faith without workes the reason heere of is because we are iustified at the very instant of our calling at what time wee beleeue before we haue done any good worke at all also because elect Infants which can do neuer a good worke are both called and iustified as infants elect which dye in their infancy Tim. What profit is to be made of this point Silas It confutes the Papists which ascribe iustification to good workes which are fruites following iustification therefore they cannot bee causes going before our iustification Secondly it conuicteth them of error which would haue any persons in time iustified before they beleeue Lastly it commends vnto vs the necessitie and excellency of Faith without the which wee cannot be partakers of Christ nor haue our sinnes pardoned by his death nor be accounted iust before God nor be reconciled to God nor haue peace in our selues Tim. What is the last degree fruite of predestination Silas Glorification which signifies both the beginning and perfection of our glory Tim. What meane you by the beginning as also by the perfection of our glory Silas By the beginning of our glory I meane Sanctification or holinesse of life in earth which therefore is termed glory by the Apostle 2 Cor. 3 18. because Sanctification is glory as touching the inchoation and beginning of it and by the perfection of glory I meane eternal ioy and blessednesse in heauen in the presence of God Tim. What is our instruction from hence Silas That neuer any person shall bee crowned with glory in heauen which is not first sanctified by grace on earth enabled by the Spirite to leade a iust and holy life which is both the entrance and the right way vnto celesti all glory Tim. What profit is to be made of this instruction Silas It reproues of solly such as liue loosely and prophanely and yet expect saluation in heauen Secondly it giues great encouragement to all godly persons to proceede and encrease in holinesse seeing their sanctification is sure to end in glorification euen in eternall blessednesse and that is the reason why the Apostle writeth in the preterperfect tēce rather than in the present tence to note the certainty of it which causeth Paul to write as if it were already done He hath called he hath iustified he hath glorified Tim. Nowe wee haue examined euery particular worde tell vs what we are further to learne in general from this whole verse Silas First what the holy Catholike Church is to wit a company of men gathered together not by fortune or humane reason and policy or any worthines of their own but by the meere mercy and goodnesse of God soreknowing louing predestinating and calling them that he may iustifie and glorifie them through his Sonne Christ. Secondly that predestination is not cōmon to all because all be not called nor iustified and therefore we further learn that all shall not be saued Thirdly that the elect cannot fall from grace and glory because Gods purpose in bringging them through all the meanes to glory is immutable and infallible Fourthly that predestination is most free and not depending vpon foreseene workes and faith but vpon Gods eternall foreknowledge and loue vpon which faith and good workes doe depend Lastly that it proceeds either from ignorance or malice to say that men pre destinated may liue as they list or that they neede not care for the worde or 〈◊〉 for God ordaines them to the meanes as well as to the end nay there is no attaining to their ende but by passing thorough 〈◊〉 meanes as be appointed for the effecting of the righteous counsell of God Touching the predestination of reprobates no cause why Christians should trouble themselues therewith both because Paul passeth by it here and it doth no whit pertaine to our comforts DIAL XXVIII Verse 31. What shall we say to these things if God bee on our side who can be against vs Tim. VVHat doth this text containe Silas A most magnificall and honourable conclusion of the whole disputation touching free 〈◊〉 by faith in Christ from this verse to the end of the Chapter The summe of this conclusion is the victory and triumph of a iustified person ouer all the assaults and encounters of all enemies ouer all temptations whatsoeuer there being none nowe which ought to bee feared of a beleeuing person who is iustified and reconciled by Christ. Tim. How doeth the Apostle proceede in describing this glorious triumph of faith Silas Hee doeth set downe the temptations which assault faith both generally in verse 31. and especially in the rest and then hee doth oppose or set against them the contrary causes of comfort remoouing euery assault with a stronger reason to the contrary part Tim. What is the generall temptation and how doth the Apostle deale in repelling it Silas The temptation is this that al things on all sides are against godly Christians which beleeue in Christ the Apostle in repelling this temptation first prepareth way for comfort by a question or interrogation what shall we say to these things Secondly hee beates backe the assault with a strong remedy to witte that God the Creatour being with beleeuers they need feare nothing from any creature Tim. Now
by our loue to God and our brethren and by our hope of glory If we finde these things in vs then God is with vs because these are proper to his elect ones This serues to discouer hypocrites and to call the saithfull to a tryall and examination of themselues whether they haue these things or no as they may praise God for the graces they shall finde in themselucs and pray more feruently for supply of all their spirituall wants DIAL XXIX Verse 32. Who spared not his owne Son but gaue him for vs all to death how shal he not with him giue vs al things also Tim. VVHat doth this Text containe Silas First a sound proofe that God is with the faithfull as a louing sather to protect them and to take care for them Secondly an 〈◊〉 to a particular assault touching want penurie and extreame pouerty and neede of all thinges The former temptation was de 〈◊〉 mali this is de absentia boni for lacke of thinges needefull 〈◊〉 hauing our Sauiour Christ they can lacke nothing Tim. How doth he proue that God is with beleeuers Silas By an vndoubted signe or fruite of his loue because he freely gaue them his owne Sonne to bee their redeemer and Sauior both by merit and efficacy this is such an argument of his loue as there cannot be a stronger Other Fathers giue all to spare and redeeme their children but God hauing but one childe gaue him to spare vs which are vngodly and his enemies Of this loue Rom. 5. 8. Iohn 4. 9. Tim. How is this gift set forth in this text Silas First by the giuer God Secondly by the meanes and end free and precious gift Thirdly by the substance of the gift his owne Sonne Fourthly by the persons to whome to wit all elect beleeuers Lastly by the consequents or appurtenances of this guift With Christ all thinges are giuen Tim. What learne wee from hence that God is the authour of this great gift Silas That not onely our saluation but euen the sending of Christ the worker of it depends vppon the good will of God 1 Iohn 3. 16. Rom. 5. 8. Tim. What vse is to be made of this instruction Silas It confuteth the opinion of merite by workes for if Christ bee not the soueraigne and first cause of our saluation but Gods loue is aboue it then much lesse are our workes the cause of eternall life Secondly it commends the exceeding loue of God that hee being so great would respect vs so little which should moue vs to loue and reuerence him againe and to expresse it by our sincere and entire obedience to his word and by suffering for him Tim. What are we to learne from hence that he sayth God spared not his Sonne Silas That this guift for the kinde and quality is rare and precious because things which are rare and excellent vse to be spared and are seldome or neuer to be spent but when it is to purchase something which is more deare excellent An Emperor of Rome chused rather to spare his money then to redeeme his Souldiers beeing taken prisoners but to redeeme vs God woulde not spare no not his owne Son because no mony nor treasurie would serue the turne but only the bloud of his Sonne 1 Pet. 1 18 19. Tim. What profit of this Silas It should warne vs that wee spare neyther our selues goods or any thing how deare soeuer to please and glorifie God Shall not God spare his Sonne but kil him for vs and shall we spare to mortify our sinful lusts to please and honour him Tim. What learne wee from hence that the gifte is called His owne Sonne Silas It teacheth against the Arrians that Christ is God coessentiall to his Father Iohn 5 18. Secondly it distinguisheth Christ the naturall Sonne from adopted ones which are not his proper or owne sons but by acceptation and grace Thirdly it highly extolles the loue of God which hereby appeares to be very great by the greatnesse of the thing giuen If Abraham shewed how he esteemed of God in that he offered to haue giuen his Son Isaac how dooth God declare his loue to vs by giuing his owne Son for vs Moreouer this serues to comfort Gods people in all their wants necessities whatsoeuer for seeing God gaue vs his Sonne it is not possible that he should keepe any thing frō vs which is good for vs. The reasons hereof bee very strong First because Christ is the greatest good thing he is more worth then a thousand worldes and he that giues the greatest good wil not sticke at the lesser Thus Christ reasons Math. 6 25. If he giue you life he will much more feede you and cloath you Secondly Christ is the Fountaine of all other good thinges it is for him and through him that wee haue any thing else that is good and al good things come from him as riuers from the spring and beames from the Sun therefore hauing him we can want nothing and possessing him wee possesse all things The due meditation heereof affoordes strong comfort in time of any want or penury it is not so forcible a remedy against the temptation of want to heare God say that he will not forsake the righteous he will not faile nor forsake them or they that feare him shall lacke nothing that good is as to heare and belieue that he hath giuen his Sonne for vs in whom the sicke the needy and disgraced may finde health riches and honour and all things else Tim. What else are wee to learne from the latter part of this sentence Silas That Christ and the things of Christ cannot be diuided but that he which hath the one must haue the other his person and benefits be inseparable See Iohn 6 40. These benefits they are either spiritual as righteousnesse sanctification and redemption 1 Cor. 1 30. or earthly good things so farre as they are behoouefull for his members either they be supernal things as God or equall as Angels or inferiour as the worlde all is giuen with Christ. Tim. What vse is to be made of this point Silas It reproues two sorts of men First Papists who shut out the wicked from eternall life and yet affirme that they eate Christ in the Sacrament Secondly such as would haue vs partake in the benefits of Christ without partaking with himselfe as if a branch could haue the iuice and life of the Vine and not be in the Vine Besides it greatly comforts such as be married to Christ by faith for hauing him they are sure to haue al his things euen as a woman maried to her husband communicates in all his honour and wealth Tim. What are wee to learne from hence that Christ is saide to be giuen for vs Sil. It teacheth that wee haue not deserued Christ because he is a gift yea a free and frank gift proceeding of meere fauour and loue as the worde heere signifies Also it stirreth vs
sake he maketh noble or base Eightly Paul saw no other cause of election but the will of God and it is dangerous to assigne that to bee a cause of election which Paul purposely entreating of this matter saw not this is to make our selues wise and him blockish nay our selues wiser then the Holy-Ghost Ninthly if the cause of election were workes or faith or vnbeleefe cause reprobation what need he say Oh the depth or obiect Is their iniquity with God and therefore it necessarily followeth that election is most free and absolute without any dependance vpon them Yet God did not chuse vs to the end without respect to the meanes for his decree concerneth both meanes and the end This is sufficient to stoppe the clamours of the Lutherans Tim. Doe ye thinke so of reprobation that it is free also without dependance on infidelity or ill workes fore-seene Silas In that some are not chosen to life it is without all respect of their vnbeleefe as a mouing cause but in that they are not onely refused but also appointed vnto destruction this is not without reference to infidelity sinne which as it is the proper cause of damnation so it moued God to ordaine to destruction but not to refuse and cast out from saluation for this was done to Esau ere he had done euill Secondly it is written God hardneth whom he will his will then is the high and first cause why men are not saued Thirdly God as a Potter may make vessels to ignominy for his wils sake Fourthly as we were corrupt in Adam God could see nothing in any man saue vnbeleefe and sinne And therefore if these had moued him not to chuse all had beene reprobated then Paul also should haue said that the purpose might remaine according to merite Lastly there is no vnrighteousnesse to cast off and refuse for sinne all will confesse this to bee iust Tim. What is the end or finall cause of election Sil. The vtmost end is the praise of his free grace Eph. 1. 5. hence elect are called vessels of mercy Rom 9 23. The nerest cause is mans saluation to attain eternal life and the final cause of reprobation is the praise of his iustice and the destruction of sinners Tim. What be the effects of election Silas Two First grace in this life as redemption by Christ vocation faith iustification adoption sanctification repentance good works perseuerance in grace Secondly vnspeakable and endlesse glory in heauen Tim. Are men and women elected to both these Sil. They be so for first Iacob and Isaac were chosen to the grace of the promise verse 8. but this comprehends al. Secondly it were absurd to separate the means from the end or end from the meanes Thirdly Scripture speaketh thus Acts 13 48. So many as were ordained to life beleeued Fourthly hec speaketh of election which is a preparation of the Vessell of mercie to glorie and which is ioyned with loue which is a willing of eternal life to men and all things which bring thither Tim. What vse of this point Silas It confuteth the Papists which say it is to grace and not to glory this they attribute to mans merits Secondly it reprooues such as thinke themselues elect to life they wanting notwithstanding the meanes of effectuall calling and good life Thirdly it comforts such as haue the means that they are sure they be elected to the end for meanes and end be linked together Ti. May they perish whō God hath chosen purposed to saue Sil. No they cannot for the purpose remaines firme Secondly God is vnchangeable and his loue is so too Thirdly then God should not be Almightie if he were not able to saue such as hee was once willing to saue Fourthly there would be no sound comfort to the godly except this foundation of God remaineth sure God knoweth who are his 2 Tim. 2 19. Tim. May such as be elect know themselues to be such Silas They may know it by their calling therefore is election heere ioyned with calling and before Rom. 8 28 30 because the counsel of election being hid before in the counsell of God is manifested in our calling Tim. What should this teach vs Silas First that such as haue but an outwarde calling by the Gospell ought to hope well of their owne election that it cōmeth of his purpose to saue them by saith Secondly because many are called which be not chosen it should stirre vp all sorts of Christians to examine their owne hearts whether they haue obeyed their Calling hauing their hearts changed from vnbeleefe and loue of sinne to faith and loue and practise of righteousnesse Thirdly let such as yet feele not this calling not dispair for who knoweth what may be tomorrow God calleth and turneth at all houres Mat. 20 1 2. Example in Paul and the theefe c. Tim. What are we to thinke of the election of others Silas First let euery man be most careful of his owne to assure it to himselfe by graces of the Spirit 2 Pet. 5 6 7. Secondly in charitie we are to hope well of all which heare the word and outwardly obey it 1 Thess. 1 6. Leaue to God the iudgement of certainty and the searching of hearts DIAL VII Verse 12 13. It was sayde vnto her the elder shall serue the yonger as it is written I haue loued Iacob hated Esau. Tim. VVHat is the end and scope of these words Silas To declare that the difference betweene one man and another touching grace and eternall life depends onely vppon Gods purpose and election and not vpon our worthinesse or vnworthinesse This is declared by two Oracles of God or testimonies of Scripture The first is taken out of Genes 25 23. The latter is taken out of Mal. 1 2. Tim. What is the meaning of the former place of Genesis Sil. That Iacob the younger brother should be Lord and Esau the elder should serue him Tim. This difference might come by chance or by their own deserts Silas Not so for first it was spoken ere they had done good or euill Secondly by another place of Malachy it is shewed that Iacobs dominion came from Gods loue and Esaus bondage from his hatred therefore it is Gods onely purpose which discerned between them and consequently betweene all other men Tim. But doe these words taken out of Genesis fitly belong to proue Gods eternall election to be the soueraigne cause of eternall saluation in heauen Silas Yea they are so or else Paul being ledde by the Spirit of God would not haue alleadged thē so for it were blasphemy against Christ to say that Paul did alleadge the Scriptures false or vnfitly being an Apostle of Christ who in his doctrine was priuiledged from erring as all other Apostles were Tim. Tell vs then how the lordship of Iacob and seruitude of Esau may proue that for which it is cited men may bee poore and lye in prison and be
goodnesse and purpose Tim. But how may it bee proued that in this testimony the Prophet comprehendeth things belonging to saluation Silas First because all Gods blessings had their foundation in Christ and in the couenant of grace through him For if God gaue the Israelites Canaan as a more fruitefull land it was because he was mercifull to them now certainly God is mercifull to his people no otherwise then for Christs sake in whom hee is well pleased Mat. 3 17. Therefore vpon the promise of Christ depends all externall blessings giuen to the faithfull before the comming of Christ. Secondly the possession of the land of Canaan was not simply promised and giuen to Iacob and his posterity but as a type figure and signe of the heauenly inheritance Heb 11 13 14 15. Therefore doth Paul proue the election of Iacob to eternal life by the enioying of that land and the reprobation of Esau by thrusting him and his posterity out of it Then these temporall thinges were effects and signes of Gods loue and hatred Tim. But that was spoken of the posterity of Iacob and Esau how well doth it agree vnto their persons Silas It agreeth vnto both though principally vnto Iacob and Esau as the two Authors yet so as that some of Esaus posterity might be saued and of Iacobs prosterity some might be damned without any impeachment vnto this truth namely that God chuseth vnto saluatiō most freely whomsoeuer he electeth Tim. Now interpret the wordes and tell vs what it is to loue Sil. To loue is to will vnto one the greatest good euen eternall saluation and all things which bring thither Tim. What things doe ye consider in Gods loue Sil. First purpose Secondly manifestation As in our loue to others first wee wish them good whom we loue and then wee doe them good as in the example of Parents friends husbands c. So it is in God hee purposeth all good to his Children chusing them from euerlasting to be saued by Christ and afterwards when they come into the world he makes knowne his loue by their effectuall calling sanctifying and renuing their hearts ingendering in them a study of good workes strengthening them to an vpright obedience and perseuerance in grace and finally glorifying them in heauen Rom. 8 38 39 30. Iohn 3 17. Rom. 5 5. Tim. But if wee were alwayes loued of God how were wee then his enemies Silas Wee were enemies because of sinne which God extreamely hateth but loued because of his election and mercy Though hee out of his purpose decreed the cheefest good to his children yet while they sticke and remaine in their naturall corruption being out of Christ they were children of wrath enemies vngodly c. Ephe. 2 1 2 3. Tim. What is our instruction from hince Silas That our saluation and all that appertaineth to it springeth altogether from Gods eternall loue The reasons heereof bee first because God being most free would not fetch the cause of our saluation from any other thing then from himselfe Secondly because there can no higher or former cause of mans good bee giuen then Gods good pleasure Thirdly to beat downe the pride of mans heart that hee might not glory in his owne merites but render the whole praise of his saluation and whatso euer belongs thereto to the free loue of God in Christ. Tim. But though God were not moued to chuse vs for any workes in our selues yet was hee stirred thereunto for his sonnes sake Silas Not so neither but contrarily the loue of God did moue him both to purpose and to giue Christ for our Sauiour and therfore could not be the impulsiue cause to Gods loue to the which it is subordinate and not superior Indeed sinners hauing offended God are 〈◊〉 to fauour for Christs sake so they beleeue and repents but that is because God out of his loue had decreed such a meanes of our recouery Tim. What vse of this Silas It teacheth a difference betweene Gods loue and our loue his wayes and our wayes for we are not bounde to loue or to chuse any person but in respect of his worth euen in our enemies we are to esteem Gods creation and adoption in them as grounds of our loue but with God there is no such matter who findes no cause of louing vs out of himselfe vnlesse we speak of his actuall loue which he bare vs in time and hath reference to his owne image restored in vs Psal. 11 7. Secondly hence wee haue a spurre giuen vs to quicken vs to thankfulnesse when we consider that both for our selues and whatsoeuer good thing we haue we are beholden to Gods eternall mercy for it Thirdly wee must endeauour in euery blessing that wee haue to see the loue of God in it since his loue is the fountaine of all good eyther temporall or spirituall that comes vnto vs. Lastly wee are warned as God loued vs freely so to loue him freely not for his benefit onely or feare of punishment but meerely for himselfe In louing God studying to loue God his infinite most sweet loue grace mercy bounty and all other thinges in him and for him Tim. In what meaning is hatred applyed to God in Scripture Silas In a three-fold sence First to hate it signifieth not to loue and chuse Secondly rustly to decree punishment and inflict it Psal. 5 3. Thirdly to be displeased with things done against his law God is not saide to hate Esau in this last sence for hee was hated of God before hee had done any euill but in the two former meanings God hated him for he did not elect him and hee appointed to destroy him in regard of those sins which he should commit after he was borne Tim. What is the instructions from hence Silas That Gods hatred is the soueraigne and chiefe cause of the damnation of the wicked their owne sinnes eyther actuall or originall or both beeing the meritorious cause Secondly by the example of Esau we learne that all men are not chosen but that there are some reprobated as well as elected Lastly that Gods promises though they be preached vnto all the members of the visible Church yet they do take no place in those which are not elected DIAL VIII Verse 14 15. What then is there iniquity with God God forbid for hee saith to Moses I will haue mercie on whom I will shew mercy and will haue compassion on him on whom I will haue compassion Tim. VVHat is the purpose and drift of this Text Silas To cleare God from al iniustice in the matter of his eternall predestination Tim. What be the parts of this Text Silas First an obiection verse 14. Secondly an aunswere verse 15. Tim. What is the obiection and whence doth it arise Silas The obiection is that there is iniquitie with God or that God is vniust It doth arise from the pride of mans corrupt reason rebelling against the counsell of God Tim. What is
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 cānot 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 〈◊〉 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 〈◊〉 dause of all right 〈◊〉 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 〈◊〉 King 〈◊〉 ohe 〈◊〉 and spare another and yet 〈◊〉 how much more God who had not beene 〈◊〉 if all had beene appointed to death as Augustine saith 〈◊〉 being debters to God by mans fall if he take not his debt of one he hath whereof to 〈◊〉 and if he 〈◊〉 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 〈◊〉 Silas It serues to stoppe the mouths of such as belche out 〈◊〉 〈◊〉 against the 〈◊〉 〈◊〉 and iustice of almighty God Secondly it admonisheth vs to think of God with 〈◊〉 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 〈◊〉 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
his purpose for where the equity and cause is common there from a singular example may be gathered a generall doctrine as here seeing no good comes vnto any man but by Gods mercy therefore election is no lesse to be ascribed the run to then Gods reuealing himselfe to Moses so familiarly Tim. What is here meant by mercy and compassion Silas Mercy in the Hebrew comes from a word which signifies pitty or free fauour and compassion from a word which signifies to loue with such tender affection as mothers doe their children Tim. What may the often repeating of these wordes mercy and compassion teach vs Silas First that Gods mercy is most free and not due vnto vs as if he should say In that I shew mercy I find no cause but in my mercy and not in any mans goodnesse or merite Secondly that it is arbitrary proceeding meerely from his owne good will and not depending vppon any mans goodnesse vppon whome bee will c. Thirdly that Gods mercy is vnchangeable and most constant asin Pilats speech Iohn 19-22 What I haue written I haue written that is I will not change my writing So this speech I pitty whome I pitty is thus much I will not breake off the course of my mercy towardes my childe I am Iehouah I change not Fourthly that Gods mercy is vnmeasurable and infinite reaching it selfe not to some one but to many and manifold good things as if he should say to whome I shew mercy in decree I will she 〈◊〉 mercy in act on whom I will haue compassion in electing them I will haue compassion in iustifying sanctifying glorifying thus 〈◊〉 〈◊〉 〈◊〉 doe collect Hence is God in Scripture to armed the Father of 〈◊〉 God of compassion rich in mercy See Psal. 103 11. And is said to giue grace vpon grace lohn 1. 16. also see Rom. 8. 30. Tim. What is the vse that wee are to make of the properties of Gods mercie Silas First it giues comfort to consciences afflicted with their sinnes in as much as wee knowe that God will not deale with vs after our 〈◊〉 but after his infinite mercies Secondly it serues to humble Gods children in who 〈◊〉 〈◊〉 no cause 〈◊〉 〈◊〉 him to she we them the 〈◊〉 〈◊〉 but must setch and draw it 〈◊〉 from himselfe euen from his owne good will and pleasure It is not a more vile pride in a begger to attribute the almes giuen him to his owne deserts then to ascribe the mercies of God vnto our owne 〈◊〉 either in whole or in part Thirdly it must moue the godly vnto true thankfulnesse which consists in two thinges namely the confession and imitation of his mercies to bee mercifull vnto others as we haue found him mercifull vnto vs according to Christs precept Math. 5. good reason we should bee mercifull to our brethren seeing he expressed much mercy to his enemies not in a few things but in many not for a while but with continuance Lastly it confutes such as make foreseene faith and good workes or either of them the mouing cause of Gods 〈◊〉 them as the Patagians wherof one expounded these wordes thus on whome I will that is sayeth he whome I shall know to be iust and obedient to my precepts Tim. What doctrines 〈◊〉 from this sentence 〈◊〉 together Silas These first that election seeing it comes from mercy doeth therefore 〈◊〉 misery for mercy hath relation vnto misery therefore God did not chuse men as they are in 〈◊〉 but as in the 〈◊〉 and fall Also that so 〈◊〉 seene 〈◊〉 could 〈◊〉 〈◊〉 God to chuse or refuse because then all had beene refused seeing all were lost in Adam Secondly wee learne that election is not vniuersall seeing mercie is not vniuersall but pertaineth onely to such as God would shew mercie to Thirdly that the mercie of God is most free and absolute depending vppon nothing without himselfe but wholly and absolutely vpon his owne will so as if question be why was mercie taken on Isaac and not on Ismael The aunswere is because hee would But why would hee Heereof no reason is to be giuen Tim. What vse are we to make heereof Silas First it admonisheth vs to ascribe the whole glory of our election and saluation to the free fauour mercy of God Secondly to teach vs to exercise our mercy freely towards others not vpon any sinister respect as for gaine and credit to our selues but onely for pitty sake that so we may imitate our heauenly Father as well in the manner of shewing mercy as in the matter it selfe Howsoeuer in the execution of Gods decree there shall bee place for Iustice because it shall bee rendred to euerie man according to his worke yet in the decree it selfe mercie beares 〈◊〉 whole sway choosing them on whom hee would haue mercie and leauing those to be hardened on whom hee woulde not haue mercie DIAL IX Verse 16. Now then it is not of him that willeth nor of him that runneth but of God that sheweth mercy Tim. VVHat doth the Apostle 〈◊〉 this text Silas It is a conclusion of his answere concerning election to wit that God electing some whom he would hee is not therein vniust seeing he did it out of his free mercie as he proued by a testimony of Scripture in the former verse So farre off is God from being vniust as in choosing some hee shewes 〈◊〉 most good Hence then the Apostle infers that seeing election comes wholly of mercie and there is no cause of Gods mercie but in himselfe Therefore it depends not at all vpon the will and workes of man Nowe then it is not in him c. Tim. What be the parts of this Text Silas Two First it remoueth that which is the falsely supposed cause of mans election to wit our willing and running Secondly it putteth downe the verie true and sole cause to wit the mercy of God Tim. What is meant by It Silas Either election and Gods purpose is to be supplied out of verse 11. or his loue out of verse 13. which comes all to one as also to supply saluation is the same in effect Tim. What is meant by Hm Silas We may particularly vnderstand it of Iacob mētioned before but the best is generally to expound it of many euen Iacob and all others which be chosen For the Apostle nowe deliuereth a generall doctrine touching the cause of election Therefore they are deceiued which interpret this Him of God referring to God all three following willing running and shewing mercy Tim. What meaneth he by Will Silas The thoughts purposes and endeauours of the minde euen whatsoeuer it is that men doe striue and attaine vnto by all the inward faculties of their mind and soule Tim. What must be vnderstood by Running Silas All mans outward actions his words and deedes whatsoeuer Not of Esaus running to hunting or Iacobs running to dresse the Kid for this is absurde but of all good workes done by
the elect Tim. What doctrine ariseth from these word thus opened Silas That nothing that is in men their thoughts words deeds do not auail any thing to election or saluation in such sort as to be causes to moue God to chuse and saue some and not others this comes not by willing and running out of our merits Tim. Must wee vnderstand this dectrine of vnregenerate onely or of the faithfull also Silas Of all sorts of men both one and the other it is not the desires and deedes of any whereupon their saluation and election depends as vpon 〈◊〉 motiues or efficient causes Tim. What is it then that you iudge of the will and deedes of naturall men Silas Euery man before his new birth hath in him the power of willing euen from his birth the force and power of his will is to will freely euery thing that is euill freely to will some good things for the will cannot bee compelled it willeth freely whatsoeuer it willeth The good things which it willeth are either naturall and ciuill good things that belōg to this life as to eat rest take phisick c. or to resraine the outward 〈◊〉 of vices and to doe the outward actions of vertues yea and in diuine thinges a man hath power naturally to will that which is outwardly to bee done yet so as with this power of willing there commeth the effectuall power of God moouing all things and prolpering that which men do well Tim. Why doth the Apostle say it is not in man that willeth or runneth if it be so Sil. He doth not absolutely deny that men do wil or run or forbid vs simply either to desire or endeuour or doe any thing but he teacheth that God eternally did see nothing that was to bee naturally in man to moue him to elect him to life or that ought which a man doeth or willeth before his new birth is acceptable to God and auailable to saue himselfe Tim. But are we not to iudge otherwise of the workes and wils of 〈◊〉 persons Silas No otherwise as in this regard 〈◊〉 they should haue any stroke in their election to moue God thereunto indeede they please God through Christ because they are the fruites of his Spirite though vnperfect as also they be the way wherein the godly walke towardes heauen But as they cannot merit our saluation by the doing of them so the foresight of them did not moue God to elect vs or yet to call or iustifie or adopt and sanctifie vs and saue vs. Tim. But are not Gods children bound to will and to do good duties to beleeue and to repent Silas True they are and without them none of yeares can be saued but not to ascribe their election vnto them because many Infants are chosen who neuer coulde doe good Tim. Shew vs the reason of this doctrine Silas First all the goodnesse which is in the woorke and will of man proceedes from Gods purpose and election and therefore can be no cause of it 1. Tim. 1. Ephe. 1. 4. Secondly there is that contrariety in the matter of election and saluation betweene mercy and workes grace and merite that if in any sort it doeth depend vpon workes it doeth in no sort come from grace and mercy as the opposition in this text shewes and the plaine words of chap. 11. verse 6. Tim. What is the vse hereof Silas It confutes such as set vp free will and make the beginnings of their saluation to come from themselues which as it directly crosseth the Scriptures which teach that in our will or vnderstanding there is no goodnesse till GOD put it in so it derogateth much from the glory of Gods mercy also too much exalteth and puffeth vp flesh and bloud Secondly though this may not quench and kill our care and endeuour of well doing yet it must serue to humble vs euen for our best desires and endeuours for as much as they doe wholly spring from Gods mercy and are of no value in the cause of election and saluation Tim. What doctrine are wee to learne from the second part of this text Silas That Gods mercy is the whole and all-sufficient cause of mans election as also of all our willing and running well yea and of our heauenly inheritance Tim. If all must be committed to Gods mercy what then are we stocks and stones doe we nothing Sil. Yea 〈◊〉 the godly doc both will and worke but they are impelled thereunto by his Spirite which they receiue from his grace Gal. 4. 5. Rom. 8. 15. Phil. 1 Iohn 15 without mee ye can doe nothing God preuenteth the vnwilling to make him willing saith Augustine and followeth him being made willing least he do will in vaine Tim. Then it seemes that our working and Gods shewing mercy doe together get vs to bee saued as God calleth by the voyce of the Minister and by Parents brings children into the world and Magistrates rule through the helpe and blessing of God and he giues life by foode and light by the sunne so men are saued by his mercies and their owne endeuours Silas Indeede some haue so taken these wordes of willing and running as if they alone by themselues were not sufficient without Gods mercy and so they part the matter of our saluation betweene God and man mercy and workes so as that wee doe were nothing in comparison of that which Gods mercy performeth yet were of some force but it may as well be saide that mercy is not sufficient without our willing and running Secondly mercy is here so set by the Apostle against our will and courses as that the setting vp one of these is the putting downe of the other 3. It is the mercy of God that doth enable men to will and to doe well giuing them faith and repentance and perseuerance in these graces so as mercy is all in all it begins and finisheth our saluation What I am I am by the grace of God Tim. Why would God haue all that belongs to our saluation referred to his mercy Silas First that all might be free as from grace of God not merit of men and he might haue glory of all Secondly that such as would reioyce might reioyce not in themselues but reioyce onely herein that they know God to be mercifull praysing him for putting into them good willes and power to doe good workes and finally for crowning his owne gifts and all of his mercy Phil. 2 13. Tim. What is the vse heereof Silas It admonisheth all Gods children to thinke of themselues and all that they can doe most basely most highly of the rich mercies of God in Christ louing them praysing them and studying to imitate them also to depend vpon his mercy for the beginning proceeding and end of their saluation and to abhorre all conceit of iniustice in God in respect of his eternall election sithence all being lost in Adam hee might according to iustice haue left
plagues Fiftly that by a secret but iust iudgement he inclined his will to rebell against his Iustice yet without infusing or putting into him any motion of sinne for God tempts no man to euill Iames 1. Sixtly that for his former wickednesse and malice hee was deliuered vp to Satan and his owne lusts to be more obdurated which God did as a most iust Iudge executing wrath for former sinnes Tim. What doth all this concerne the counsell of reprobation Sil. Verie much because all these are so many consequents which follow vpon the decree of reprobation therefore strongly proue it For if God had chosen him hee could not haue continued in his naturall blindnesse and corruption but must haue had his heart mollified changed as Iacob and Paul had Tim. What is the end of Gods decree of reprobation in Pharaoh and others Silas The manifestation of his power in their iust destruction to the praise and honor of his name that fierce and mighty Kings could not stand but fell before him rebelling against him Tim. What vse of this Silas It serues to mooue vs to honour God in all his iudgements and workes whatsoeuer withall wee may learne from this example that Gods invitation of sinners to repentance by benefites or corrections is not of efficacie sauing in the elect alone For there lacked not bounty in blessing and lenity in forbearing and differring punishment yet they being not elect it no whit auailed them to amendment DIAL XI Verse 18. Therefore he hath mercy on whom hee will and whom he will he hardeneth Tim. WHat is the sum of this Text Silas A conclusion of the Apostles answere vnto the obiection of Gods vnrighteousnesse He had proued by testimony of Scripture that though of lost mankind God choose whom he will yet he is not vniust vpon this reason that in his election reprobation he vseth his absolute right ouer his Creature which is to shew or not to shew mercy as hee will this hee had proued by two-folde Scripture and the former reason he now includes in this Text. Tim. What be the parts of this Text Silas Two the first concerns the elect the latter concernes the Reprobate Tim. What is meant by hee Silas God himselfe of whom in verse 16. God sheweth mercy and verse 17. That my power may be shewed c. Tim. What is meant by Mercy Silas Both his decreed mercy and his actiue mercie euen the whole worke of God touching his election calling iustifying sanctifying them their perseuerance in grace and glorifying And all this is according to his free and absolute will Tim. What is the doctrine of this first part Silas That the cause of Gods mercy touching the sauing of the elect restes wholly in himselfe euen in his owne good will and pleasure This appeareth by plaine testimony of Scripture and first concerning election we haue Ephes. 1 4 5. where it is thus written He predestinated vs according to the good pleasure of his will And secondly touching calling Math. 11 25 26. Euen so O Father because so it pleased thee 2 Tim. 1 9. who hath called vs according to his purpose and grace Thirdly of Iustification Rom. 3 21. We are freely iustified by his grace Fourthly of Sanctification Iames 1 18. Of his own will begat he vs. And lastly of glorification Rom. 6 23. Eternall life is the gifte of God Finally the whole worke of mans saluation depends wholly vpon the good will of God as appeareth by Ephes. 1 11. Hee worketh all things after the counsell of his will Tim. What vse of this Doctrine Silas First it instructeth vs that the mercie of God is arbitrarie so as hee may shew it or not shewe it as hee pleaseth Also it teacheth that the right that God hath ouer men is absolute and independant so as if hee will shewe mercy to elect and call some which were as corrupt as those which he giueth ouer to be hardned in sinne as it may and doeth greatly commend his goodnesse so it doeth in no wise prooue him to be vniust because in mercy which is vndue there can bee no iniustice Lastly it teacheth that our mercy which wee exercise towards men must not respect their owne deseruings and merites but be free after the example of the Samaritane Luke 11. The reason hereof is because we are commaunded to bee mercisull as God is mercifull Luke 6. 36. also the man Christ shewed mercy freely for hee prayed for his enemies Luke 23. 34. So did Steuen Acts 7. also Paul Rom. 9. 1. 2. Yet this letteth not but that we ought to deale kindly to such as haue beene kinde to vs and to pitty them that haue had mercy on vs so as it be for the Lords sake and not for our owne sake Tim. Come nowe vnto the second part of this text and tell vs what is meant by haraning Silas Heere the consequent is put for the antecedent hardening the consequent of reprobation vppon which it depends and also for the meanes by which that decree is effected That this is the meaning is apparant by the opposition of hardnesse to mercy which plainly shewes that the one word is taken as largely as the other that as mercy contaynes election with all the degrees and meanes by which the elect are brought to glory so hardnes contains reprobation and all the meanes by which the reprobate are brought to destruction Tim. In what sence is it sayed here of God that he hardned Pharaoh Silas Not by infusing of hardnesse nor yet by bare permission not yet by his long suffering and patience But two wayes partly by forsaking his creature withdrawing his grace as it is saide Indurat quos non emollit and as the sunne freezeth the water not by adding coldnes to it but by keeping backe his heate so is God a deficient cause of hardnes but not an efficient Secondly by his iust iudgement punishing former sinnes with hardnesse which is a iust thing with God to punish sin with sinne Sathan hardeneth as a malicious authour man hardneth himselfe as a voluntary instrument God hardneth as a most righteous iudge and auenger Tim. What is the doctrine from henee Silas That a hardened hearte is a signe of a reprobate which must not bee vnderstoode neither of naturall hardnesse which is common to elect and reprobate nor yet of actuall hardnesse being felt which may be and is in the regenerate as in the Apostles and in the godly Iewes but of habituall hardnesse being totall and finall which befalleth none but castawayes when it is without feeling and perpetuall to the end of ones life Tim. What is the note to know this hardnes which is peculiar to reprobates Silas There be three speciall tokens of it first obstinate disobedience to the worde and warnings of GOD when the will of God being knowne is resisted by disobedience and not in one but in many things and that constantly from time to time
of these things Sil. By a prolepsis or rhetoricall in sinuation protesting his good will towards them and preuenting of suspition and hatred towards him in the Iewes Tim. Was there any inst cause or necessity why the Apostle should vse any such entrance by preoccupation Silas Yea very iust For in the former precedent Chapter he had prooued that the promises of grace belonged not generally to the Iewes beeing the most part of them reprobates and had saide that they stumbled at the stumbling stone verse 33. In this Chapter he takes from them all praise of righteousnesse by the workes of the law which were two things they much boasted of the promises and the lawe also hee directly speakes of their reiection from God Now least the Iewes should ascribe these discourses vnto Pauls hatred of their Nation and so become vnwilling to entertaine his doctrine therefore it seemed very behoouefull hee should testifie his good will towards them and to pacifie their mindes that they be not exasperated with such sharpe and harsh things as the Apostle wrote of Tim. What lesson are wee to learne from this arte and proceeding of the Apostle Silas That the Ministers of Christ are so to speake truth as they be carefull to doe it out of louing affections and the hearers ought to haue a good perswasion of their teachers good will towards them The reasons heereof be First if all Christians must reprooue out of loue much more the Ministers of the Gospell because it behooueth them to excell in all graces for example sake Secondly the Spirite of the Gospell is a Spirite of loue and compassion and the Ministers ought to be led with this Spirite Thirdly reproofes will hardly or not at all profite them when the teachers loue is suspected and his person hated Lastly it is a very good preparation for the hearers to be forestalled and possessed with a good opinion of the Teachers good will towards them as Physitions by sweetning bitter potions make the patient the willinger to take it And Rhetoritians being to speake of vnpleasant things wila first mollifie their mindes and win their good will by some artificiall insinuation so ought Preachers to do much more as occasion and cause requires by how much it imports him and his flocke the more that his hearers thinke well of him And if the Scorpion will first lay fast holde on them with his claw whom he purposeth to strike with his tayle then ought much more they to imbrace them by loue whome they must cure by reproofe Tim. What profit is to be made of this lesson Silas It teacheth that Ministers haue neede of great wisedome to discerne their 〈◊〉 and that also which they teach that they may know what it is that is likely to giue offence also when to vse friendly admonitions and sharpe reprehensions Secondly it teacheth that Ministers ought to be endowed with a spirit of singular loue and to expresse good will euen to such as are contrary minded so long as there is any hope for to winne them Thirdly that they ought to haue an vpright heart that in shewing loue and preuenting offence they may not conceale any truth or smoothe any vice out of flattery and desire to please man Fourthly heere is a reprchension to such as will bee Ministers and yet altogether lacke these graces as if a lame man would attempt to runne and a blinde man to take vpon him to be a guide Lastly heere is an admonition to all hearers to striue in themselues against all suspition that their teachers exhorte and reprooue out of hatred of them as they would euer desire to take any profite by their labours For wee are verye apte to mistrust and Sathan by his suggestions will drop into vs ill affections and therfore looke to it and put away iealousie Tim. Come wee now to the Text and tell vs what bee the parts of his prolepsis Silas These foure First hee protests his good will towards them Secondly he proues it by an argument from the effect to wit his earnest prayer for their conuersion and saluation verse 1. Thirdly he mentioneth the engendering cause of his loue towards them to wit their zeale of God Fourthly he rehearseth three faults in their zeale First ignorance Secondly spirituall pride Thirdly obstinate contempt of the grace of Christ verse 3. Tim. In what sence doth be call them brethren Silas Because they were his kinsmen by naturall generation see Rom. 9 3. Thus hee calleth them that hee might both expresse and excite good will and prouoke readinesse to heare and beleeue him Tim. What is meant by hearts desire Sil. Exceeding great pronenesse and readinesse of loue or more then common euen singular good will such as is ioyned with delight and exceeding great pleasure in those which are loued For the word heere vsed is the word whereby the eternall loue of God towards the elect is notified as Mat. 3 17. Ephe. 1 5. Luke 2 14. Tim. What doctrine is to be gathered from hence Silas That in all the prayers which wee make to God for our selues or others the desire of the heart must goe before The reasons heereof bee these First the commandemenr of God Prou. 23 26. My sonne giue mee thy heart Secondly the nature of God who being a Spirite will bee worshipped spiritually with the desire of the heart Iohn 4 24. Thirdly this is the very cheefe thing in prayer Psal. 25 1. Marke 11 24. Fourthly without this prayer cannot be feruent and vnfained and therefore cannot be heard For the promise is made vnto feruent prayers Iames 5 15. Marke 11 24. Lastly such prayers as come from hearty desires are onely pleasing and acceptable to God and they onely testifie that we haue the Spirit of God Rom. 8 26 27. Tim. By what meanes are these desires stirred vp in the hearts of Gods Children Sil. By the due and godly meditation First of the excellency of the thinges we pray for Secondly of the necessity in that we cannot be happy if wee be without them Thirdly of our greeuous sinnes which deserue things quite contrary to the things we doe pray for Tim. What vse of this point Silas It teacheth that the thing cheefest in prayer is that the heart be set on work in sending vp good desires towards heauen as sparkles out of a furnace Secondly it sheweth the true cause why that many prayers of the godly speed not euen for that their desires are cold and faint and slender Thirdly it warneth that the prayers of the wicked are but bablings vaine abhominable because they call on God with their lippes the desire of their heart being farre from him Mat. 15 8. Lastly the distinction of mental and vocall prayer is iustified by this place and indeede no distinction in diuinity is currant but that which hath ground in the Scripture directly or by good deduction Tim. In that the Apostle prayeth for them
Sam. 1 23. though he were a most wicked man The Reasons heereof be first because euery good thing so farre as is good comes of God Iames 1 17. therefore must bee loued and liked Secondly this is a good meanes to cherrish concord and friendship among men and the contrary stirres vp strife and hatred Thirdly it is iustice to giue euery man his due praise vnto whome praise belonges and shame vnto whome shame appertaines Tim. What profit is to be made of this point Silas It reprooues such sowre vncharitable men as for some fault in others condemne whatsoeuer good they finde in them either not being able to distinguish the worke of God and of sinne or by malice and enuy shutting their owne eyes that they may not giue vertue the due praise Secondly it warneth all men in their iudgements and speeches of others to keepe a moderation so speaking of their vices if cause require as to reproue them for their amendment as yet wisely and with loue mention be made of their graces least they be driuen away from godlinesse by too much austeritie after the example of Paul heere and 1 Cor. 11 2. Tim. What other Doctrine of this verse Silas Hence we learne that there is a two-fold zeale one good and another euill the former true being guided by knowledge the latter dissembled beeing ignorant and erroneous Tim. What bee the properties of this true and good zeale Silas First it greatly loueth nothing but that which ought to bee loued Secondly it greeueth for wrong truely and indeede done to the thing it loueth Thirdly it neither exceedeth the bounds of calling and charitie Fourthly it euer affecteth and seeketh the honour of God and not selfe-praise and vaine-glory and opinion or applause of man Examples of this true zeale we haue in Christ when he whipt the buyers and sellers out of the Temple Iohn 2 15. and of Phineas when hee thrust thorough both the Adulterers euen as they were in their vncleannesse Numb 25 8 11. and of Paul and Barnabas when they rent their cloathes Actes 14 19. and Moyses when hee broake the Tables Exod. 32. and Paul for the Corinthians 1 Cor. 1 11. and for the Galathians Gal. 4 19. Tim. Is not d ssembled Zeale contrary to the former in all these properties Silas It is and euer faileth in all or in some of these For besides the Iewes named in this Text wee haue the examples of diuers other in Scripture as Demetrius his zeale for Diana whom hee ought not to haue loued Actes 19. Iehu was zealous but fayled in the manner 2 Kinges 10 6. Paul a Pharisie was zealous but hee loued that which hee should not haue loued that is his owne righteousnesse as the Iewes did heere and hee thoght Gods glory to be wronged by that by which indeede it was not wronged but honoured rather as the Doctrine of grace and righteousnesse by Faith Actes 22 15. Thus the Pharisies and manie of the Iewes offended in their zeale Also the Apostles wishing Fire vpon a Towne in Samaria fayled in the ende of theyr zeale which was onelie to ease their impatient minde and not out of a pure affection to Gods glorie nor out of charity to their neighbor Lastly Vzza exceeded his Vocation when hee put his hand to the Ark 2 Sam. 6 6 7. How do the Papists dote and are euen mad with loue and zeale of their Strumpet and her trumpery Tim. What vse of this distinction Sil. It admonisheth all to labour for zeale but as they desire not to sinne and offend God in their zeale to rule it acording to knowledge There are three sorts of people that do offend about zeale and are therefore to bee reprooued First such as be starke cold hauing no zeale at all for Gods worship doctrine and glory What becomes of these things they are no whit moued so they may enioy their worldly pleasures and profits such an one was Gallio Acts 18 17. The second sort be lukewarm and indifferent ones neither hot nor cold as the Laodiceans Reuel 3 15. and the Israelites halting between two 1 Kings 18 21. The third sort are they whose zeale is blinde voide of knowledge and godly wisedom being rash and intemperate in their actions couering their owne carnall affections with the cloake and pretence of glorifying God yea too too many bee hot in publicke reformation and yet be vnreformed priuately in their owne persons being no Disciplinarians at home but rather do much hurt to the name and Gospel of Christ and giue great scandall to the Church of God whilest they leap without the bounds of their vocation and all Christian duty and discretion whereof this age and Church of ours affoords vs many lamentable examples especially in Separists Therefore as it behooueth all Christians to be zealous zeale being commanded of God Reuel 3 19. it being commended as a good thing Galat. 4 18. and as a fruite of repentance 2 Cor. 7 11. and as a part of Christes Image Iohn 2 17. yet let all men striue by earnest prayer to get godly knowledge ioyned to their zeale to go before it as a guide to conduct it and as an eye to direct it both in the things to be loued and in the manner and scope of their loue Tim. What is the last instruction out of this verse Silas That a good intention is not sufficient to make ones action to bee good These Iewes in persecuting Christ his Apostles and their Doctrine meant wel for they thought that God his worship and Law and Moses his seruant to be wronged by the preaching of the Gospel therefore in killing the Preachers they should do God good seruice yet they are blamed here by Paul for rash proceeding against knowledge The reason heereof is because a mans intention is neuer good but when it is built vpon a good warrant to wit the word of God and referred to a right end namely the praise of God Tim. Can you giue vs any examples of any who haue swerued from this rule Sil. Yea in Vzza in putting his hand to the Arke 2. Sam. 6 7. of Peters disswading Christ to go to Ierusalem Math. 16 22. of the Apostles calling for fire from heauen to fall vpon the Samaritanes because they would not receiue Christ Luke 9. 54. of many Papists striuing for haeresies and superstitions against the Gospel wherein they all thinke they did well but indeede and truth were deceiued deeply offending God when they thought to do him best seruice Tim. What vse heereof Silas First it reprooues such as thinke they may do euill that good may come of it Secondly it warnes vs not to be offended at the preposterous zeale of many which studie to beare out bad courses with good intentions countenance their hurt to the truth and defence of their errors with faire shewes of burning zeale to do seruice to God and his Church heere of Christ fore-warned vs Iohn 16. Lastly it exhortes
vs that that to our good intentions wee ioyne good ends and to our good endes good meanes that all may bee good not making our owne or other mens opinions and affections the rule of our meaninges except they agree with the rule of the Scriptures euen with Gods minde contained therein without the certaine cleare knowledge whereof thorough the enlightning of the holy Ghost euen out praiers our preaching our thankesgiuing and receiuing the holy mysteries or other duties of religion and Righteousnesse with whatsoeuer good meaning wee seeke to do them they are turned into sinne beeing I say not done by knowledge and obedience of the will of GOD therein Rom. 14 23. 1 Tim. 4 3. DIAL III. Verse 3. For they being ignorant of the Righteousnesse of God and going about to establish their owne Righteousnesse haue not submitted themselues vnto the Righteousnesse of GOD. Tim. WHat is perfourmed by the Apostle in this verse Silas These two thinges First the faults of the Iewes zeale are heere more distinctly and plainly laid downe as first their ignorance of the righteousnesse of God Secondly from thence did spring pride out of opinion of their owne righteousnes Thirdly their pride engendred contempt of the grace righteousnesse of Christ. The second thing is the 2. maine part of this Chapter to wit the distinction of righteousnesse into two parts the righteousnesse of God and our owne righteousnesse Tim. What is meant heere by ignorance Silas Not barely the want of knowledge but the not knowing of such things as the Iewes being Gods people were bound to know For the righteousnesse of GOD was reuealed in Scripture hauing witnesse from the Lawe and Prophets and taught in the Assemblies and a thing verie needefull to bee knowne as that wherein mans felicitie doth consist for Righteousnesse and blessednesse are alwayes ioyned and annexed together vnseparably Psal. 32 1. Hab. 2 4. The lust shall liue by Faith Tim. What signifies the righteousnesse of God Silas The righteousnesse of God is threefold first his vniuersall iustice which requireth in Angels and men perfect purity outward and inward in all poyntes according to the exact 〈◊〉 of the law Secondly particular correctiue iustice whereby hee eternally reuengeth and punisheth sin sinners without pardon in Christ Rom. 3. 5. Thirdly that which Scripture calles the righteousnesse of Christ and offaith Romaines 3. 22. and 10. 6. In all these three sorts of righteousnesse the Iewes were ignorant although the third bee heere meant principally which is called the righteousnes of God because it is giuen appoin ted and approued of God Tim. What are we to gather for our instruction from the first words being thus expounded Silas That it is a sinne to bee ignorant of God or his righteousnesse The reason is because wee haue a commandement from God to seek the knowledge of him and that which pleaseth him Exodus 20. 3. 1. Chro. 28. 8. Destruction is threatned to the ignorance of the Gospell Tim. But is there no difference in this sin of ignorance are all ignorant persons alike sinners Silas No not so their ignorance is the lesse sinnefull which want meanes of knowledge as the Turkes and the Pagans but these Iewes here spoken off had Moses and the Prophets therefore their ignorance was the greater sinne Tim. What vse hereof Silas It shewes them to be deceiued which thinke to bee excused before God by their ignorance of his will whereas none no not simple ignorance can excuse any for he must be beaten who knoweth not his masters wil much lesse affected and wilfull ignorance Secondly it exhorts all Christians as they will auoyde the guilt of sin and condemnation to labour for the knowledge of God and his righteousnesse for herein stands eternall life to knowe God and Christ Iesus Iohn 17 3. and Christians should account all things as dung in respect of the precious knowledge of Iesus Christ. Phil. 3. 8. Tim. What other thing collect we from these words Silas That where there is the ignorance of God and his righteousnesse there can be no true zeale for God for in all right zeale the thing which is earnestly loued must be distinctly knowne of him that loues it Tim. What profit is to be made of this poynt Silas It proueth the zeale of supersticious Papists and blind Protestants to be vicious and dissembled for whatsoeuer earnestnesse they shew as they can be very holy and earnest about things pleasing to God and belonging to his glory as they thinke yet all that is nothing lesse then true zeale so long as they are ignorant of GOD and his word also it shewes the cause why nien lacke good zeale to wit ignorance it is the mother of an erronious zeale Tim. What doth accompany this their ignorance Silas Arrogancy and haughtinesse of minde in that they sought to establish their owne righteousnes Tim. What is meant by their owne righteousnes Silas The righteousnes of the lawe or of workes inherent in themselues and consisting in their own labours and working either before grace by strength of nature or after grace by the Spirite whereby they thought to merite Gods fauour and eternall life as the Pharisie Luke 18. Tim. What are we to learne from hence that Pride accompanieth ignorance Silas First the falsehood of that Popish principle that ignorance is the mother of deuotion whereas indeede it is the Parent of errour and presumption Secondly we see what a dangerous matter it is to be ignorant of God and Christ for such doe not take themselues to be in that sinfull and damnable estate and to haue neede of Christ his sufferings and obedience but that by their owne workes and seruing of God they shall bee saued well enough as these Iewes thought which is a pride most execrable The nature whereof is to make a man to seeke for all felicity in himselfe and not to bee beholden to any other for any thing rather chuse to perish then to receiue the righteousnes of Christ as beggers doe almes Tim. What is meant here by establishing Silas To erect set vp and make to stand whereby is implyed that mans owne righteousnesse is very weak like a dead corps or one that lyeth bed-rid or a baby made of clouts For as in vaine we goe about to set vp these or to make them to stand so mans own righteousnes by works is vnable to stand before the exact iudgement seat of God Psal. 130. 3. 4. Dan. 9. The reason is because the woorkes which men doe before grace are sinfull and offend God seeing they be not done out of saith Rom. 14. Secondly the works which follow faith are imperfect and therefore cannot please God and merit his fauour And lastly euen our best workes are but the fruites and effects of our iustification and therefore can be no meritorious causes of it Tim. Whereunto must this knowledge serue vs Sil. That we beware
our selues he working in vs both will and deede Ephes. 2 10. Phil. 2 13. but this righteousnesse of Faith is easier in regard of the manner of the worke because the Law requireth the ful obedience thereof to be performed by our selues which cannot be in this infirmity Ro. 8 3. But Faith referreth and sendeth vs to Christ for the perfourming of the Law and in regard of the manner of the worke it is farre easier to beleeue the Law to bee done by another who was able to fulfill it and was sent for that end then to do it our selues Also much easier it is to beleeue and giue assent to a true promise then to keep strictly without failing all Gods commandements If a King should say to a Subiect Conquer mee such a kingdome and I will giue thee my daughter with large dignities and liuings were it not harder then if he should say doe but trust my word and I will do all this for thee In these considerations one saith that saluation hath but a short cut it requireth no external labour but inward beleefe and Caluin saith that by the operation of the Spirit thou maiest easily beleeue with thy heart and confesse with thy mouth And Lyranus saith heere is shewed the facility of the righteousnesse of faith And Faius thinketh this saying of being neere in the heart and mouth to be a Prouerbiall speech commending the readines of that which is in the heart and mouth Tim. What vse heereof Silas It ministreth comfort to Christians to consider that the meanes of passage to heauen be not vnconquerable and vnable to bee attained Secondly it declares how vncomfortable Popish Doctrine is which excludes and shuts out all hope of being saued by tying saluation vnto an impossible condition of fulfilling the Lawe Thirdly it stirreth vs vp to the loue and praise of Gods goodnesse in appointing so easie a condition and giuing vs power to keepe it For Faith is the gift of God DIAL VIII Verse 10 11 12. For with the heart man beleeueth vnto righteousnesse and with the mouth man confesseth vnto saluation For the Scripture saith c. Tim. WHat doth this Text containe Silas First a repetition and confirmation also of that which was saide touching saluation the effect of righteousnesse by faith togither with an explication of the persons to whom righteousnesse and saluation belongeth The thing here repeated is that a Christian that beleeueth in Christ dead and raised to life and confesseth this his faith before men shall certainly and without doubt be saued Wherefore let vs obserue these things that faith and confession are coupled together as the tree and her fruite and as the Mother and the Daughter Also they be set soorth by their proper subiect or seats whereto they cleaue and wherein they sticke and rest Faith in the heart and confession in the mouth Lastly not the parts but the degrees of saluation be pointed at The first degree or beginning of it is righteousnesse to wit absolution from sinne by free pardon through the merit of Christ his death and being accounted iust before God by the worthinesse of his obedience to the Morall Law The second degree is perfection of saluation in heauen all the proceedings thereunto from Iustification till Glorification in Heauen heere called saluation Tim. Whence is the Confirmation of this proposition fetched Sil. From authority of Scripture as of Esay 28 16 v. 11. and Ioel 2 32. verse 13. Tim. What dooth Paul in the explication of the persons which shall be partaker of this saluation Silas First hee noteth them by an vniuersall particle Whosoeuer without difference of Nation or sex or age or condition Secondly he particularly nameth both Iew and Gentile which in respect 1. of saluation 2. and the neede thereof by sinne 3. with the meanes thereof by Faith are equal as he proueth by two Reasons one from the vnity of Gods effence who is the same Creator and Sauiour of all the elect Iew and Gentile Secondly from the immensiuenesse of Gods mercie which is so large as that it can suffice all sortes of people which trust in his Sonne and cal vpon him verse 12 13. Therefore by calling of the Gentiles nought was taken from the Iewes these were no whit endamaged by sauing them God is sufficient for both Tim. Come we now to the Interpretation and tell vs what is meant by Man As also what is meant by beleeuing Sil. By man is meant euery true Christian man or woman And by beleeuing is meant not onely to assent vnto the Doctrine of Christ but with confidence and sure affiance to embrace it Tim. What is meant by the Heart Silas The soule with all the faculties thereof but especially the will and affections which are therefore in phrase of Scripture tearmed the heart because the soule keepeth her chiefest residence in that fleshie part of man called the heart sitting and shewing her selfe there as it were in her chaire of estate Tim. What is it With the heart to beleeue to Righteousnesse Silas It is the same with that phrase Ro. 4 5. to haue Faith imputed for righteousnesse or with that Ro. 9 30 to attain to the righteousnes of faith or Gal. 3 14 24. To receyue righteousnesse or to bee made righteous by Faith Tim. What Lessons are wee to learne from the first part of the tenth verse Silas First that vnto righteousnesse before GOD that is to remission of sinnes and perfect Iustice by Christs death and resurrection there needes on mans part nothing but a true and liuely Faith Indeede good workes are witnesses to testifie the truth of this faith before men and vnto our selues but when the speech is of getting and receiuing righteousnesse euen pardon of our sinnes and eternall life by Christe workes are cleane to be shut out and excluded as hauing no power to enable vs to embrace Christ and this is the controuersie between vs and the Church of Rome that whereas they do part the instrumentall cause of our righteousnesse betweene Faith and workes wee attribute it vnto Faith onely according to the doctrine of the Scripture Rom. 3 27 28 29 30. Gal. 2 16. and of the Fathers agreeable thereunto The beleeuing man shall bee iustified in Faith onely Ambrose on 1 Cor. 1. Whosoeuer trusteth in Faith onely is blessed Hierom Chap. 3. vnto the Gal. By Faith onely shall Christ saue the offenders of the Lawe Chrysostome on the Ephesians To these might bee ioyned Basil Theophylact Hilarie Cyprian many more which teach the same truth as we now do Tim. What vse of this Doctrine Silas First it instructeth vs to know how necessarie Faith is for where this is there righteousnesse is and there is no righteousnesse where Faith is wanting Secondly it conuieteth the Papists of greeuous slaunders in that they charge Luther to be the first inuenter of this Doctrine touching righteousnes by Faith alone Whereas
Thus the Publican prayed Luke 18. 13. and Dauid Psal. 25. 1. This latter kinde of calling on God is either in heart only as Moses prayed at the red sea Exodus 14. 15. and Hannah 1. Sam. 1. 13. or both with hart and mouth as Dauid prayed Psal. 116. 1 2 3. They are both meant here vocall and mentall prayer but chiefly the latter Tim. What learne we from hence Silas That true prayer is a certaine vndoubted note of saluation euen as the want of the guist of prayer is a plain marke of a wicked man Psal. 119. Saue me O Lord for I call vpon thee Psal. 14 4. They call not vpon the Lord. Tim. What vse of this point Silas It serues to moue such as would bee saued and lacke the guift of prayer to striue to haue it and such as haue it to make precious account of it and to be heartily thankefull to God for such an vnspeakeable guift yet we ought not to thinke that by the worke of prayer we merite saluation the roote and cause whereof is faith from whence it hath all efficacy and commendation Tim. What may it teach vs that we must beleeue in him on whom we do call Silas That faith in Christ is necessary vnto true prayer yea so necessary as without it wee not onely cannot pray aright with hope to speede Marke 11 24. Iames 1. 6 7. but our prayers are turned into sinne Rom. 14 23. The reasons heereof be first because it is written he that commeth to God must beleeue that God is and that he is a rewarder of them that seeke him Heb. 11 6. Secondly because trust and confidence of the heart that God will heare is that which begetteth prayer whereof as of all other good guifts and good workes liuely faith is the mother and roote whence they spring fetching all their praise and vigor from faith therefore it was that Moses cryed for deliuerance from the Egyptians Dauid from Saul and other enemies the Syrophenissian prayed for her daughters safety the blind mā for his sight and the Publican for the remission of his sinnes c. because they beleeued that God could and would grant their petitions As we in our necessities when we need other men do willingly become sutors for helpe at their hands when we haue trust to bee heard and succoured so it is the affiance of Gods goodnesse which doth bring foorth inuocation and calling on his name as Dauid said Wee beleeue and therefore wee pray Psal. 116. Tim. What profit is to be made of this instruction Sil. First it doth admonish vs that when we pray we bring faith hauing assurance of Gods loue in Christ that for his sake he is our sather and also will faithfully keepe his promises which he hath made to them that call vpon him Secondly to reprooue such as doe offer to pray hauing their hearts voyd of this holy confidence without which all prayers bee vaine and idle Thirdly to comfort such as feele their hearts stirred vp to desire of Gods blessings with a confidence to obtaine because this is a certaine note that they haue faith without the which they could not haue such desires and such confidence Ephe. 3 12. Fourthly to conuict the Papists of error for their calling vpon Saints departed in whome because they may not put any trust for cursed is he that trusteth in man therefore no prayer ought to bee made to them but to God alone in whom alone it is that wee may put our confidence Therefore all religious prayers to him are onely to be made and to none other Also this confuteth Bellarmine who saith that vnto prayer it is not needefull that hee that prayeth haue faith to assure him of being heard directly against this Scripture and Iames 1 6 7. Tim. Proceed and tell vs what hearing he speakes of in saying How can they beleeue in him of whom they haue not heard Silas Not onely the hearing which is inward of the minde and heart but of the outward hearing by the sence of the eare neyther is it the hearing of euery sound or voyce but the hearing of the word euen the word of the Gospell which is meant in this place Tim. What is the instruction from hence Silas That vnto true beleefe in God the hearing of the Gospell with our bodily eare is necessarilye required Tim. But how then shall elect Infantes beleeue seeing they are not capable of this hearing through the weakenesse of their Organ Silas This text speaketh of the meanes how to come by actuall faith which is ioyned with discourse and is got by institution and not of that habituall faith or faculty of beleeuing whereby insants are endowed thorough the wonderful secret operation of the Spirit engrafting them into Christ for saluation Tim. What are wee to thinke of them that are borne deafe and cannot heare Sil. The Holy-Ghost both by his extraordinary motion in their hearts supplies the want of outward meanes in so many deafe ones as be his chosen whereof sundry examples both in former and in this age Our text speaketh of the ordinary way whereby Christians doe obtaine the guift of faith to wit by externall hearing which is as necessary to faith as faith is to prayer or prayer to saluation Tim. What reasons can bee giuen why externall hearing of the word should auaile vnto faith Silas First Gods ordinance hath appointed it to bee so that by hearing faith should be engendered 1. Cor. 1 21. Secondly his promise heere made vnto hearing that there by he will worke faith Thirdly actuall faith cannot bee had without some good measure of actuall knowledge which we haue put into vs by such as instruct vs in the truth whose voyce therefore it is needfull to heare for the thing beleeued is Gods word and that is receiued by hearing Fourthly as our first parents were turned from God and drowned in vnbeleefe by hearing the Serpent so it is but conuenient that the elect by hea ring Christs voyce should be conuerted to the faith and so returne to God Tim. What vse are Christians to make heereof Silas First it teacheth the sence of hearing to bee a great and necessary blessing The Philosopher Aristotle calleth this the sence of vnderstanding sensus discipline and Paul calleth it the sence of beleeuing sensus fidei Our other senses especially our eyes are good helpes of many notable thinges for thereby wee reade in the great booke of Gods creatures wherein we beholde the glory of the Creator his maruailous wisedome his eternall power and God-head Psal. 19 1 2. 1. Cor. 2 21. Rom. 1 19 20. Yea moreouer by our eyes wee reade in the word of God and other good bookes made and penned for increase of godly knowledge sithence the sight of the creatures and workes of God is sufficient to leaue vs without excuse Rom. 1 20. but vnsufficient and effectuall to breed faith And
that because they were not to beleeue therefore the Prophet so foretolde it but the true causes wer two 1. secret viz that God did not giue with his Gospell his inwarde effectuall illumination of his Spirit to reueal Christ in them The second was open and outward namely the person of Christ being poore and meane and his passion reproachfull which bred in the Iewes a contempt of him and of his teaching Esay 53 3 4. Tim. What vse of this point Sil. It teacheth God to be no accepter of persons in that he denieth faith euen to his own people the Iewes Secondly that no dignity of place or people can priuiledge any against infidelity and sinne For Adam in Paradice and the Iewes in Palestina the Holy Lande yet disobeyed God Thirdly what the Scriptures foretell must certainly come to passe the prophesies of the old so of the new Testament must certainely bee fulfilled Lastly seeing Faith is not common vnto all hearers let such then as haue faith see that there is great cause to be thankefull to God for such an vnspeakeable guift Tim. What are we to learne out of the next verse Silas That our hearing is the accustomed occasion of faith by Gods ordination through the working of the Spirite Secondly that nothing but the word of God must be the substance of our words and sermons because they alone containe a persect instruction both of faith and manners and nothing but it can satisfie the conscience in the cause of religion and saluation for the conscience hath no rest till it heare God speake in his word Howbeit if by word we vnderstand the commandement of God enioyning teachers to preach and Christians to heare it will well agree with sending spoken of in Scriptures Mat. 4 4. DIAL XIII Verses 18 19. But I say haue they not heard Yes verily their sound went out into all the earth and their words into the ends of the world But I demand did not Israell know God First Moses saith I will prouoke you to enuy by a nation that is not my nation and by a foolish nation I will anger you Tim. WHat is the drift of this text vnto the end of this Chapter Silas It containeth a sharpe reproofe of the affected ignorance of the Iewes or of their ignorance ioyned with obstinacy After that Paul had prooued the Gentiles to belong to the election of God by the effects because they had beene by the preaching of the Apostles effectually called to Christ and had accused the Iewes of infidelity in that they refused to beleeue the Apostles beeing sent of God with such a welcome message Hee doth now make it plaine by testimonies out of the Psalmes and Prophets that they could not pleade ignorance and had no excuse thereof left vnto them Tim. What be the parts of this Text Silas Two First a double obiection the one in verse 18 the other in verse 19. Secondly a double answere one to each obiection Tim. What is the first obiection and how is it answered Sil. Haue they that is the Iews or as some think both Iew and Gentiles heard It is an obiection made by some Iew in behalfe of the Iewes to excuse them that they could not beleeue because they heard not faith commeth by hearing Seeing then they had no faith it was a signe they had not heard Vnto which the Apostle answereth that the Gospell was then published to the whole world therefore the Iewes must needes haue heard for how could the Israelites bee without hearing seeing the Gentiles euen all the worlde besides had heard as it is heere prooued by the Apostle out uf the 19 Psalme verse 4. Tim. But Dauid speakes of the creatures and the naturalk knowledge got by beholding the heauens as in verse 1. Silas It is true he speakes of the voyce or preaching of the creature historically yet by the way he prophesies of the voyce and preacing of the Apostles for of one and the same sence 〈◊〉 may be sundry applications or it is but an allusion to that place thus and in this manner as once God taught the whole world to knowe him by the line and voyce of the heauens which was a loude sound to proclaime his eternal God-head and power so now hee hath vniversally made himselfe knowne by the Apostles doctrine Or he argueth eyther a pari of the like thus As God would haue himselse publikely see foorth by the dumbe preaching of the heauens so by the liuely sounding voyce of the Gospell or a minori of the lesse thus If the naturall knowledge of God beeing lesse precious and profitable be published abroad then much more that knowledge which is by the Gospell ought to be so being farre more cleere and health-full this may be receiued as fittest yet all good Tim. But how should this bee seeing as yet there be sundry people to which the Gospell was neuer preached as Iaponica Basilica and other barbarous people not a fewe as appeares by their captiues which were of them and bewray an vtter ignorance of Christ Silas These countries in the Apostles time might either bee vndiscouered or not inhabited but it is certaine that euen afore the Apostles death Christ was preached to all nations knowne and countries which were dwelt in either by the person of Preachers or by same of their doctrine as the same of deliuerance of Israel and destruction of the Egyptians came to Iericho for Rahab heard of it This point may bee prooued first by Christs commaundement which was not in vaine Math. 28 19. Goe teach all Nations c. also Marke 16. 15. Acts 1 18. Secondly Paul witnesseth that in his time this commandement was fulfilled as Col. 1 6 23. Thirdly if one Apostle could spread it from Ierusalem to Spaine Rom. 15 19. howe likely is it that all the rest might preach the Gospell to the known parts of the world Fourthly many yea most of the Fathers are of this opinion Hilary vpon Math. 24 14. affirmeth that the Gospell was preached in the vniuersall world before the ouerthrow 〈◊〉 〈◊〉 Chrysostom sayeth that in space of thirty yeares the Gospell was preached to all Eusebius Ierome Theophylact Ambrose teach the same trueth of his time Ierome sayeth that no nation was ignorant of Christ. Tim. What profit is to be made of this poynt Silas It confutes the Iesuites Pererius Bellarmine and Rhemists in Mat. 24. who yet say the Gospel is not generally preached but shall bee before the end of the world this is to crosse authority of Scripture and opinion of the learned as Augustine read shall be preached for had been preached Secondly it reproues the popish Historians of falsehoode in writing that the Brittaines receiued not the faith till Austine the Monkes time whereas they were euen in the Apostles times conuerted to the faith by Symon Zelotes as Nicephorus writeth and in King Lucius time which was two hundered yeares afore Austine
saluation and cannot bee sure of it by an ordinary and infallible certainty Secondly to exhort all Christians to endeuour the making sure of their owne election to themselues according to the counsell 2 〈◊〉 1. 10. and it is made sure by the fruites of sanctification 2 〈◊〉 1 5 6 7. Tim. What is the second argument to proue the Iewes to be not reiected from saluation by Christ Silas It is taken from the efficient cause to wit Gods eternall and vnchangeable loue the reason standeth thus whome God from euerlasting loues as his owne and electeth them these he neuer casteth off this proposition is in the beginning of the second verse but there are some of the Iewes whome God did loue and chuse from euerlasting this proposition is not expressed but infolded in these words his people therefore all the Iewes are not reiected this must be vnderstood as a consequent necessarily arising of the promises Tim. What is meant by casting away in the 2. verse Silas To repell or driue from God and Christ Iesus and from eternall life in heauen God hath done this to euery Iew. Tim. What signifies foreknowledge Silas Predestinating so Ambrose expoundes it or whome hee loued and embraced beeing elected from the beginning so Beza expounds it and maister Caluine puts foreknowledge for Gods good pleasure There is in God a twofolde prescience or fore-knowledge the one is a bare speculatiue foresight whereby hee vnderstandeth all things which be and are done in the worlde This belongeth not somuch to his will as to his knowledge and is no cause of things for things are therefore done not because they are foreseene but for that they be decreed Secondly foreknowledge is a knowledge in God with loue and approbation 2 Tim. 2. 19. Rom. 8. 29. this kinde of prescience in God is the cause of things and it is all one with election or predestination which is a knowing of some persons from euerlasting and 〈◊〉 them in his loue as his owne whom he will saue by Christ. Tim. What doctrine ariseth from these words Silas These two First wee are to learne that the first and highest cause of mans election and saluation is the eternall loue will or good pleasure of God as may appeare out of Mat. 11 26. Rom. 11 8. Ephe. 1 5. Rom 27 28. Rom. 9 15 18. For what can God haue out of himselfe to goe and be before himselfe and who hath giuen God first Rom 11 35. Tim. What vse of this poynt Silas First it confutes the error of such as will haue the bare prescience of God to be the cause of election and saluation this was Chrysostomes error who held that as God foresaw men would beleeue liue wel so he choose them also Ambrose was of this minde so expounding Romanes 9 15. and Augustine attributed election to foreseene faith which errour he retracted after Pelagius and his followers did erre in this matter grosly Tim. How is this errour confuted Silas First because the bare foresight of God is not the cause of the existence of any thing for hee knewe before those things which shall not bee as those which shall bee Secondly Iacob was loued and chosen of God ere euer he had done any good thing from Gods purpose nor from his bare prescience Rom. 9 11. Thirdly seeing all men were to be alike corrupt through sinne there was no good thing hee could foresee in any therefore all men shoulde haue beene reprobate if his bare foresight had beene the ground and cause Lastly the Scripture expresly denyeth that mans worthinesse is any cause of mans election Deut. 7 7. See the place Tim. What other thing learne we frem the former doctrine Silas That wee doe owe all thanks and prayse to Gods free loue for electing calling and sauing vs. Thirdly here is matter of comfort by assuring vs that now we are God will not refuse nor destroy vs since hee loued so long before we were And lastly heere is an exhortation to loue all the Children of God since they are euerlastingly beloued of God this is cause sufficient to make vs take heed how we hate any vpon whom God eternally hath set his loue and to repent of our vnkindnesses towards them Tim. What other doctrine ariseth from the 〈◊〉 of this second verse Silas That such as God foresaw and elected before all worlds cannot possibly perish The wordes of our Text do fully auouch this truth God casts not of his people whom he knew before againe it is written Mat. 24. 24. that it is not possible the elect should perish and Rom. 8 30. The predestinate shall be glorified and lastly Christ hath prayed for al the elect that they may haue his glory in heauen Iohn 17 24. Reason also confirmeth this truth for the loue of God is immutable therefore they cannot perish whom he loues for then should God alter and be changeable if the elect could fal from Gods loue and be Reprobates but because God changes not he that is once loued of God is euer loued and therfore cannot bee condemned in hell Hence is the election and fore-knowledge of God compared vnto a seale and foundation which bsares things of great stablenes 1. Ti. 1 17. Mountaines of Brasse are not so strong as Gods louing purpose and decree is I am not as men that I should repent nor as sonnes of men that I should 〈◊〉 againe I am 〈◊〉 I change not Tim. What profite of this doctrine Silas It confuteth the error of such as say the elect may lose Gods loue by their owne fault this is to make God vnable variable and the Scriptures false Secondly it teacheth the estate of the elect to bee most stable and permanent not in respect of their owne strength but of Gods loue and counsell Thirdly it comforteth the poore afflicted consciences of Gods children against the feare of damnation such as once haue perceiued their owne 〈◊〉 may be assured of it for 〈◊〉 Fourthly it is a preseruatiue against despaire and a motiue to continuall thankefulnes that God hath set them in such an vn moueable condition If we blesse God for his temporall perishing benefits what praise doe wee owe for the lasting fruites of his eternall loue and mercy DIAL II. Verses 2 3. Know ye not what the Scripture saith of Elias how he makes request vnto God against Israel saying Lord they haue killed thy Prophets and digged downe 〈◊〉 Altars and I am left alone and they seeke my life Tim. VVHat doth this text containe Silas A third reason of his deniall taken from the like example of Elias dayes or from the like estate of the olde Church in the time of the Prophet Elias The summe hereof is thus much That as it was in the time of Elias so it is in the times of Paul the Apostle then very many Iewes were preserued in Israel frō Idolatty though Elias knew not of them so now though Paul were ignorant of it
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
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 〈◊〉 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
and to become like a tottring wall or broken hedge for lacke of good lawes wise Gouernours the power of the sword c. For proofe heere of see Esay 2 2 3 4 5 6. c. which should preuaile with vs to moue vs to be thankefull to God both in word deed for that little strength that is left vnto vs least if we continue in our vnthankfulnesse and sinfull course we doe worthily thereby prouoke God to bowe our backs and strike through our loynes and strip vs of all our strength to become not only feeble stooping and crooked but fall downe flat till our enemies tread trample vpon vs as on myre and dirt in the streete If God did thus vnto Ierusalem and the Iewes which were great among the Nations euen his beloued people whom he had honoured with fame and renowne aboue all people yet if hee spared not them for their transgressions but made their strength to fall so as they were not able to rise vp Lamen 1 14 15 then iudge ye what cause we haue to feare the like iudgement whose sinnes are so much the more greeuous then theirs by how much the mercies that we haue abused are more and greater then were the mercies bestowed on them Wherefore let vs speedily repent and turne to the Lord with all our hearts earnestly praying him to heale our Land which is sore shaken by the losse of very many worthies in all professions and degrees of men amongst vs let vs beware least we giue God cause to take vp that complaint against vs which sometimes hee tooke vp against the Iewes by his Prophet Esay Chap. 57 verse 1. The righteous perisheth and no man considereth in his heart Tim. We haue heard hit her to of the three 〈◊〉 of punishments wished or prayed for against the Iewes let vs heare what is to be saide touching the equity of these punishments how inst they be Silas That is pointed at and noted in the worde recompence in the end of the ninth verse whereby is signified a retaliation and requitall to the wicked Iewes that as they had taken pleasure to afflict the righteous and to make all things greeuous vnto them and especially had perfecuted Iesus the sonne of God giuing him vinigar to drinke and gall to eate to vexe him with all So it was but rightfull that God mete home the Iewes with their owne measure paying them with their owne coyne and for a recompence to them should strike them with blindnes for sinning against their knowledge and should make their most pleasant and prosperous things to proue bitter and dangerous and finally should turne their greatest strength to weakenesse and feeblenes because they had abused it vnto wickednesse Tim. What instructions are we to gather from hence Silas First that it is a righteous thing with God not onely to punish sinners but to proportionate the paine and make it like vnto the sinne as it were eye for eye tooth for tooth bloud for bloud spoyling for spoyling iudging for iudging c. Touching which thing looke more vpon Rom. 1 25 26. This ought to awake sinners which haue iniuried eyther God or man that by hearty repentance they may preuent and turne away Gods righteous recompence Secondly from this word recompence wee learne another lesson namely that blindnes and ignorance from God hath not the nature of sinne simply and onely but of a recompence when it is inflicted as a due requitall for former sinnes and in this respect sinne is from God as author to wit as sinne hath the condition of a recompence but not as it hath the quality of a trangressiō for so it proceeds from Sathans suggestion and mans corruption In sinnes mans euill worke in offending God by breaking the law must bee seuered in consideration and truth both from the good worke of God and his iudgement by punishing offences righteously which if Papists would confesse for they cannot but see it they would cease to slander vs Protestants by speaking and writing that wee make God the proper cause of sinne as it is sinne whereas wee teach that in sinne beside the anomia which is from man himselfe there is also antimisthia which is the proper worke of God Tim. We haue seene what is to be learned from the parts of this text is there not some thing to bee learned from it beeing wholly considered Silas Yes and namely thus much that sometime and in some causes and from some persons imprecations and curses be lawfull Tim. In whom be imprecations lawfull and towards whom in what causes things in what manner Silas First it is lawful in God himselfe the soueraigne and righteous author of blessings and curses Leuit. 26. Deut. 28. For God being himselfe most holy can neyther blesse nor cursse no otherwise but holily Also in the Prophets and Apostles which had the Spirit of Prophesie a warrant by a speciall calling to curse others it was in thē absolutely lawful so to do Thirdly in publicke persons as Magistrates Ministers and Parents it is lawfull conditionally that the cause of their curse be not priuate but publickly to wit Gods glory 2. that their affections be not partiall nor maliciously distempered with desire of reuenge Now for the persons towards whom imprecation must bee vsed they must bee such as shew themselues to bee desperate and professed enemies to God and godlinesse such as were Ananias Simon Magus Elmas the Sorcerer the Traitor Iudas the cruell persecuting Iewes Thirdly curses must bee vsed onely in such matters as do concern God or his church And fourthly not in those thinges that are eternall for no man without peculiar reuelation may pray for the damnation of any man but in things which are temporall so farre forth onely as they may tend to the saluation of the parties Finally as touching the manner curses are to be wished no otherwise then with this affection of the conuersion of others expressed or vnderstood if they belong vnto God or otherwise that they may be confounded Tim. Whereunto may the knowledge of this doctrine helpe and further Christians Silas First to reproue such as rashly out of spleene or choller do banne or curse either themselues or others their children or neighbours and secondly to warne them to take care of repenting for that which is past hence-forward to take heede how they rush thorough indiscretion or impatiency into such wicked imprecations least besides the taking of the sacred name of GOD in vaine contrary to the third commandement they do puli downe vppon their owne heads these verie curses which they haue pronounced with their owne mouths as it is threatned in that verie precept and as it hapned vnto one Charles Duke of Bourbon who was slaine with a Gun-shot in the assault of a Towne as hee had wished vnto himselfe and vnto one Henry an Earle of Schuartzbourgh who miserably perished being drowned in a Iakes according to his vsuall imprecations and vnto
world And reconcilement is put for saluation wherof our atonemēt with God by Christ is the chiefest part because a sinner entreth then into the estate of saluation when sinnes are pardoned through Christ. Tim. But how may the casting away of some be the reconciling and sauing of others seeing euill must not bee done that good may come of it Silas First the casting away of the Iewes as it comes from God had the nature not of an euill but of a good worke because it was the execution of his Iustice vpon them for their vnbeleefe Secondly it was not properly the cause of the Gentiles saluation but accidentally insomuch as the Iewes being cast out by that occasion the Gentiles were called to Christ who could not be called till they were reiected by reason that the Iewes malice was such as made them to contemne the grace of Christ and to enuy that the Gentile should bee partakers of it Neither would they enter nor suffer others as a Dogge in the manger which neyther eateth the Hay nor suffereth the Oxen to eate it therfore as by tumbling down the dogge the beast comes vnto the foode so by casting off the stubborne Iewes the Gentiles found enterance both into the estate of Grace and Reconciliation with God Tim. What instructions haue wee from the former part of this Verse Silas First that God can turne the greatest euill to much good for his children the reason is his most admirable wisedome and goodnesse euen as Satan by his very great malice and subtilty can so poison the best things as they proue hurtfull to the wicked Tim. What is the vse to be made of this point Silas First to mooue vs to loue praise and admire the most singular loue and wisedome of God Secondly to labour after Gods example to make benefit of all euils which happen to our selues or others euen of our owne sinnes and of the transgressions of other men to make vs more humble and watchfull thereby for the time to come Tim. What other Lesson learne we from the beginning of this verse Silas That the summe of the Gospell is to preach reconciliation with God to wit that of sinners enemies and vngodly being without God and true life subiect to wrath and death for sinne wee are receiued to fauour and become friends children and heyres of life through Iesus Christ beleeued in See 2 Cor. 5. what Paul saith of God in verses 18 19. and of the Apostles and other Ministers verse 20. Tim. What be the parts of reconciliation Silas Two First remission of sins or not imputing our faultes with imputation of Christ his perfect iustice in keeping the Law vnto beleeuing sinners Secondly Sanctification in killing the strength of sin and quickening the soule by works of righteousnesse in the Spirit Rom. 6 2 3 4. Remission takes away the guilt and paine of sinne Sanctification remoues the dominion kingdome of sinne that it raigne not Rom. 6 12. and is a necessary companion of remission and fruite of reconciliation with God 1 Cor. 1 30. Tim. What profit is to be made of this point Silas That Preachers ought diligently to teach this Doctrine of reconcilement and the people to learne it that they may be throughly acquainted with Gods mercies to their comforting after heauinesse for sinne and their own miseries to their humbling after grace bestowed on them For as nothing will so cheare vp a troubled spirit as the declaration of the sweete sure mercies of Christ vnto firme and full attonement with God so nothing is more auailable to humble them thē the remembrance of their vnhappy condition in being strangers from God Tim. Come to the latter part of this verse and tel vs what is meant by receiuing as also by life Silas Heere the effect or consequent is put for the cause or antecedent which is an effectuall calling or receiuing of the Iewes into the Christian Church and by life is meant the quickning by grace to liue to God being before dead in trespasses Thus Oecumenius expounds this place What saith hee shall bee their assumption but this that we may say of him that assumeth or receyueth that he reuiueth them being dead in sinnes This speech is borrowed from the last great resurrection of the body whereunto the Scriptures do often resemble the restitution of the Iewes both from their bodily and spirituall calamities See Esay 26 19. Hos. 13 14. Ezek. 37 11 12 c. 〈◊〉 〈◊〉 11 12. to teach vs that the restitution of the Iewes beeing spiritually dead to the faith of Christ in the end of the world shall be as certaine and sure as that the corporally dead shal be raised out of their graues at the last day which is an Article of our faith Tim. What else are we taught from hence Silas That in all men naturally there is no more strength to do a good worke no not to thinke a good thought pleasing God then there is force in a deade man to do any worldly worke Iohn 15 5. 2 Cor. 3 4. 1. Cor. 2 14. This confuteth the counsell of Trent which teacheth that wee haue power if we will to receyue grace offered to beleeue and repent when wee are exhorted Session 6. But this is false because God must draw vs to Christ Iohn 6 44. also work in vs both the will and deede Phil. 2 13. and because of our wil being dead God is not onely to helpe it but to reuiue vs by putting as it were a new soule of grace into vs. This must stirre vs vp to giue the whole praise of our newe birth to God as Col. 1 21. Ephe. 1. 1 2 3. Againe from hence we may learne that wee may not despaire of the saluation of any either of others or our own how hopelesse soeuer For if God can reuiue the Iewes now sixeteene Ages rotten in the graue of sinne then how much more others also see Iohn 5 25 28. Tim. What Vse of this last point Silas This must nourish a charitable opinion of the greatest sinners and preserue men in hope of thēselues so they do not deferre but betimes endeauour to turne from sinne and seeke to God who is rich in mercie and power whose example should teach vs not to be cruell and rigorous as many Christians are being far vnlike to God who enclineth to pity pardon and to saue euen most for lorne offenders 〈◊〉 Whereas many thorough hardheartednesse be so implacable as nothing will appease them no 〈◊〉 and confession after crimes yea sundry Parents be heerein wodrthy to be blamed that as some are too indulgent so others too too seuere refusing to take to fauour their relenting and repenting children Oh what would become of themselues if God so deale with them But there is much mercy with God and plentifull compassions so ought there also to bee with men DIAL XIII Verse 16. For if the first fruites be holy so is the whole lumpe and if
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 frōpride 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
for knowledge but do despise vnderstanding and serues as a spurre to quicken our mindes vnto the search of the Scriptures that our sight in Gods matters may be clearer and greater then it is Tim. Tell vs what is meant by the Workes of darkenesse and whereof it puts vs in minde that we are willed to cast them off Silas Workes of darknesse signifie all vices but such especially as be named in the next verse which be tearmed Workes of darknesse First because they come from blindnesse of minde Secondly because the dooers of them seeke after darkenesse For he that doth euill hates the light Iohn 3. and the Adulterer loues Twilight saith Iob. Thirdly because they leade to vtter darknesse eternall misery such as liue and die in them And by the casting them off we are warned of these three things First that with speede and hast we turne from our sins as a man that awakes out of sleepe maketh hast to cast away his night garments Secondly that we do it with detestation as one doth with loathing cast awaie and throw from him his tatterd ragges which hee abhorres Thirdly that we cast them so from vs as we neuer mean to take them vp againe as we neuer resume our ragged apparrell The contrary Garments rehearsed Gal 5 22. and Ephes 5 9. are heere termed Armour both because they offend our spirituall enemies and defend vs against their assaults they be not Garments to couer our sins but armour to helpe vs in our fight against sinne Now these graces be called Armor of light because they flow from and followe the light of Christian knowledge and secondly cause vs to shine before men by good workes and at last leade vs to the light of heauen We are sayde to put on this armor when we do good works with such delight as we do take in cloathing our selues and so put them on as we neuer meane to put them off any more as we cloth our selues entirely frō top to toe so to endeauor to do all good works which concern vs. Chearefulnesse diligence constancy and integrity in wel-doing is heere required Tim. What learne we from hence Silas First that there be two parts of a renewed and daily repentance First to put off workes of sin secondly to put on the graces of Christ. Againe we learne that in these two parts of repentance wee must be exercised continually all our life long till death Thirdly that in the practise of repentance we must begin a casting off departing from iniquity ceasing from euil c. Fourthly that this is not enough that we endeauour to abstain from sinfull workes there is also of al repentant Christians further required to doe good thinges commaunded DIAL IX Verse 13 14. See that ye walk honestly as in the day not in gluttony drunkennesse neither in chambering and wantonnesse neyther in strife and enuying but put you on the Lorde Iesus and take no care for the Flesh to fulfill the lusts of it Tim. TEll vs what is meant by walking and honestly Silas By walking after the ordinary phrase is meant liuing or leading our course of life Honestlic that is decently or in a comely fashion which Paul expounds by three aduerbs godlily iustly soberly Titus 2 11. The Apostle still followes the allegorie of night day sleeping and waking as the custome of men is when the time of a waking drawes on not onely to leaue the Bed and night cloathes behinde them but to doe such workes as vse to be done in the day hauing care of their habite and actions that all be decent and fit so for christians which are awaked out of sinnes sleepe and are escaped the night of ignorance it is not enough to bee no more secure and to cast off euill workes but to busie themselues diligently as may becom the day of the gospell It will not suffice to be voide of euill workes wee must be exercised in good workes as for a man to arise out of his bed it is not sufficient he must addresse himselfe to some duty of his calling Tim. What is the doctrine of these first words Sil. They be 2. First frō the word walke we learne that Christianity is no idle profession As men of this worlde when they bee rising in a morning out of their beds must addresse themselues to some labour thus God nature reason lawes and religion doe teach that none may liue out of a vocation or idle in his vocation Bees Birds and Beasts doe worke should men liue at ease So Gods children when they once know Christ and that the day light of knowledge doth shine they must euer after be dooing to knowledge they must ioyne action vnto talking adde walking As sparkles flye vpwards so men be borne to labour and so the elect which be borne againe they are to worke the workes of God see Iohn 6 27 28. Luke 13 24. 2. Pet. 1 6. The Church of God is like a Vineyard Mat. 20 1 2. also to husbandry 1. Cor. 3 9. and a Christians life is likened to a warfare Christians be souldiors These be painefull trades and courses of life full of labour which shewes that in Christianity there is no place for sluggishnesse and security Also Christians be a brood of trauellers their country is aboue the way it is long narrow therfore that they may come to their iournies end there is no standing stil or sitting downe but there must be a walking and a going on Marke that Paul puts himselfe in the number Let vs walke an Apostle may not liue at ease in Gods Church Christ himselfe went and walked about doing good My Father workes hitherto saith Christ Iohn 5 17. and I worke the Spirite also worketh is it meete that wee bee exempted from walking and working Tim. What is the vse of this doctrine Silas First to informe our iudgement about the condition of our christian calling that it is coupled with much difficulty contention and labour contray to that which most thinke that to be a Christian is a matter of nothing but to say the Lords prayer the ten Commandements and Creede to come to Church Sundaies and Holy-daies c. These are deceiued for we are taught that our profession is full of perill wee must forsake our goods and liues for Christ and of paine and trauaile The virgins which will enter in with the Bride-groome must bee watchfull and they shall be blessed who walke in the wayes of Gods commandements Secondly it serues to reproue such as sleepe still in security and carelesse liuing yet beare themselues in hand they be good Christians they will spare no paines for back and belly for profite and pleasure but will not lift a foote nor stirre a finger towards the worke of their saluation let such remember that the fiue foolish Virgins were shut out for this cause for that they were negligent to trimme their Lamps If that these slothfull
as a glorious Lady after her doth draw a traine of Christian graces which alwaies be where faith goeth before as Ruth would be whersoeuer Naomy was and righteousnesse of workes containeth all vertues in it Also the ministry of the word prayer and Sacraments though externall things yet they haue relation to these spirituall things whereof they be the helping causes or instruments to beget or increase and so belong to the kingdome The reasons why the kingdome standeth in such spirituall things is God beeing a Spirite Iohn 4 24. the things of his kingdome must bee spirituall and sutable to himselfe whoe is the King Secondly his kingdome is not of this world Iohn 18 36. therefore not in worldly but in inward heauenly things his kingdome consists Tim. What is the vse of this doctrine Silas It serues to prouoke all men with all endeuour to seeke after righteousnesse to haue their sinnes forgiuen them to be partakers of Christs iustice and to worke righteousnesse leading a iust life to get the blessing of an appeased and pacified conscience and a ioyfull heart vnder hope of glory without which we haue no fellowship with the kingdome no part in saluation and let all such as haue receiued grace to beleeue and by their faith doe receiue the iustice of Christ to bee their owne and are regenerate to liue iustly hauing peace with God and men reioycing vnder the hope of glory though but in a weake measure and with much imperfection Let them I say much comfort themselues and continually praise the God of heauen which hath imparted to them such thinges that are so necessary to true religion and eternall saluation Thirdly heere is a reproofe to such as be earnest in externall slight things and neglect the chiefe matters yea of such as rest in generall knowledge profession outward reformation of life some delight in the worde and in the brethren in a certaine zeale against superstition and prophanenes in the cōmnuication of the mysteries c. which be good things yet such as others haue had and very many haue who neuer set foote within the threshold of the kingdome whereof a man or woman shall neuer become a true member so long as they lacke regeneration and the fruites thereof righteousnesse peace and ioy Tim. What other incouragement to labour for these things Silas That not by these things as if wee could merite by them for they are effects of grace not causes of the kingdome but in these things we serue Christ and please God to serue Christ is by faith and obedience to cleaue to him After this manner Christ will be serued and God will be pleased and both wee and our doings will bee accepted of him if we fetch righteousnes from Christ alone drawing from him and his promises matter of sound tranquility and in ward cheerefulnesse indeuouring to liue vprightly and godlily Now what should wee study rather to procure then that we may serue Christ our Redeemer and please God our Creator and preseruer for it is the end of our creation redemption and conseruation to serue and glorifie Christ and to please God Therefore how earnestly should these things bee striuen for and searched after which doe inable vs to honour and please both God the Father and Christ the Sonne See how much they are deceiued which in popery doe place the seruice of God and pleasing of Christ for the most part in outward rites and ceremonies deuised by themselues whereas the Sacrifices of the law and the ordinances of the Gospell beeing seuered from these inward things are abhorred of God Esay 1 13 14 15. Mat. 7 22 23. Gods owne holye institutions are no whit auaileable to serue please Christ nay they be an abhomination if they bee not ioyned with faith c. Tim. But why doth hee say they are approued of men which haue these things seeing the world hates Gods children and thinke the worse of them because they loue and obey Christ as Caine hated Abell and the Iewes and Pharisies in the Gospell for that reason condemned Christ and his Disciples Sil. Yet euen wicked men are compelled to approue sometime to honour them which are crowned with these gifts of the Spirit as the Philistims and Hittites Abraham and Dauid and the Egyptians Ioseph and Herod Iohn the Baptist and Pilate and the Centurion Christ Foclix reuerenced Paul Howbeit in our Texte are meant men of sincere iudgement These will alwayes accept commend and giue good testimony to the faithfull as Enoch had a good report so had all the faithful Heb. 11. Learne hence that wee may not vtterly contemne the iudgement and witnesse of men Rom. 12 17. Howbeit in order we must begin at the approbation of GOD to seeke that most and first Math. 6 33. and asterward the allowance of men He is not the seruant of God which either pleaseth men rather then God or God without all care of men God first and for himselfe Men after and for God Tim. What are we to learne from verse 19 Silas First that we must pursue peace with our Brethren that is seeke it with vehement desire not coldly nor carelesly seeing peace pertaineth to Religion and saluation it must needes be eagerly followed after after the example of Abraham exercising and hunting after peace with Lot and of Dauid who sought to liue peaceably with all men Psal. 120. whose counsel is we should follow peace Psal. 34 14. Haue peace with all See Rom. 12 18. Secondly as we loue peace we must get and look after such things as belong vnto peace euen all graces which be Parents to breed or Nurses to foster peace as milde speech courteous behauiour forbearing reuenge pardoning errors passing by offences interpreting of doubtfull thinges to the best part soft aunsweres direct silence or whatsoeuer else may cause or confirme peace Thirdly we must beware of the quite contrary of all things which may be hinderances to peace as hatred enuy desire of reuenge fiercenesse busie medling debate strife whispering backbyting and tale-bearing c. as a sword point or as a Scorpion so are these to be auoyded of them that loue peace Fourthly Christians are to embrace such peace as tends to edification We are Gods house and Temple 1 Cor. 6 19. 1 Cor. 3 9. 2 Cor. 6 16. As in a naturall building many workemen ioyne their labout together to perfect one building so Christians must with ioynt care diligence and study do such things as make men better more godly and religious more strong in Faith and this is to edifie which principally pertaineth to the Ministery Eph. 4 11 12. yet reacheth euen to professors who as liuing stones must strengthen and helpe one another to Godward There is a peace in euill when persons agree in superstition heresie in vnrighteousnesse theft and cruelty as Simeon and Leui brethren in euill Herod Pilate against Christ the false Apostles against Paul agreed This is a wicked peace
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 whē 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 〈◊〉 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 〈◊〉 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