knowne Lastly there is a fault about diuersity of time for Paul speakes of sins done afore calling these cauilers did wrest his sayings to sins afterwards that whereas the more our sins are afore regeneration the more aboundantly doeth grace vtter it selfe in doing them away yet hereof it followeth not that therefore one beeing regenerate should sin more impudently and securely Tim. What other things doe ye obserue about this obiection Sylas How easy a thing it is for them which cauill against the truth and forsake the grounds there of to fal into diuers errours therefore we should doe well when we reade or heare Scriptures to ponder them ere by way of reasoning we gather any thing from them Secondly we may aslure our selues that the doctrine of our Church touching iustification by faith without works is a found doctrine because such thinges are obiected by ãâã against our teaching of this truth as was against Paules teaching the same as that it opneth the window to sin ouerthrowes all care of good works Thirdly that the teachers and their doctrine bee subiect to wicked cauillations and therefore they haue neede of wisedome and patience and their hearers of charity Tim. Thus far of the obiection now let vs heare what answer the Apostle maketh vnto this obiection Sylas Hee doeth not answere the argument but doeth perfourme two things in his answere First he detesteth that consequent that men should continue in sin God forbid wherein hee sheweth how grieuously hee taketh it to heare the Gospell defamed with wicked suspicions and accusations whose zeale herein for the truth deserues to be followed Secondly hee giues reason why beleeuers ought not continue in sin because they are dead to sinne therefore they ought not they cannot liue in sinne it is an argument from contraries as if ye would reason thus of Moses he is not aliue because he is dead or of a man that he heareth not because he is deafe so the regenerate being dead to sin by mortification which is the first part of sanctification it cannot bee that they should liue in the seruice of it for death doeth exstinguish life as all men doe know Tim. What is it to be dead to sin Sylas To haue the power and rage of sinne abated by the Spirit of God this worke of the Spirit is called mortification Tim. What differences between these two speeches dead in sin and dead to sin Sylas The first noteth a person vnregenerate that is yet vnder the power of sin drowned in the lusts and desires of sin The second speech poynteth out a person deliuered from the dominion of sinne and so hee doeth not follow and serue the wicked sinfull lusts of his corrupt nature but is as a dead man to them Look what difference is between one that is vnder the water ouer whelmed in a whirlepoole where he hath no footing and another which is compassed with waters but hath sure footing and his head aboue water such oddes there is betweene one dead in sins beeing plunged deepe into the lusts of the flesh ouer head and eares and another that is dead to sin beeing so compassed with infirmities of sin as there is a power in the Soule ouer them from the sanctifying grace of Christ. Tim. What is it to liue in sin Sylas It is this in the whole course of ones life and all the actions thereof to be obedient to the motions of sin as a mans life is nothing but a continuall act of sinning From al which we learne that seeing euery iustified person is sanctified and dead to sin therefore such as still obey their wicked lusts and licentiously liue in sin in vaine doe they professe themselues to be beleeuers and to haue their sins forgiuen them for such as be dead to sin are no more to be perswaded to loue and practise sin with delight therin then a man naturally dead is to bee mooued to feare or ioy by hauing terrible or pleasant things presented to him and they which are otherwise following the seruice of sin with pleasure in it therein sufficiently testifie that their sins are not forgiuen and that they are vtterly voyde of faith because they lacke sanctification the necessary fruite of faith DIAL II. Verses 3 4. Know ye not that all wee which haue bene baptised into Iesus Christ haue bene baptised into his death Wee are buried then with him by baptisme into his death that like as Christ was raysed vp from the dead by the glory of his Father so we also should walke in newnes of life Tim. VVHat is the purpose and scope of this text Sylas To proue that beleeuers are dead to sin by their communion with Christ and with his death whereof baptisme is a sure and effectuall pledge the reason stands thus all beleeuers are partakers of Christ himselfe baptisme being a testimony of their communion with him But whosoeuer are partakers of Christ are also partakers of his death for mortification of sin as well as of his resurrection for quickning to a new life therefore all beleeuers are dead to sin by the vertue of Christ his death communicated to them by the Holy Ghost and therefore cannot liue in sinne Tim. What doth this text contayn as subiect and substance of it Sylas The doctrine of sanctification which is declared and set foorth three wayes first by the parts secondly by the cause thirdly by the testimony or pledge of it Tim. What be the parts of sanctification Sylas Three first the death or mortification of sinne Secondly the buriall of sin which is the progresse of mortification The third and last part is newnes of life or viuification which is our quickening to a newe and godly life Tim. What do ye call mortification or the death of sin Sylas It is that action or worke of the Spirit whereby the tyranny and power of sin is weakned and taken down that though sin do still liue in the faithfull and tempt them to euill yet it is truely sayd to be dead because in mortification the strength and vigour of sin is so broken and abated as it can euer recouer his old force againe but wasteth dayly till it be consumed as we vse to say of one that cannot recouer his health that hee is a dead man though yet he breathe and liue Tim. Tell vs now which is the second part of Sanctification Silas The buriall of sinne which is a new worke of the spirit whereby sinne already mortified doth still more and more consume and moulder as a dead body wastes in the Graue the buriall of sinne being the proceeding of the death of sinne till it be abolished and brought to nothing as the buriall of the body is the progresse of naturall death Tim. What is the third part of Sanctification Silas It is newnesse of life whereby the soule is quickned and enabled to leade a new life that is to liue godlily and iustly Tim. What is meant heere by the glory of the Father Silas
not vnder the Law but vnder grace God forbid Know ye not that to whomsoeuer ye giue your selues as seruants to obey his seruants ye are whom ye obey whether it be of sinne vnto death or of obedience vnto righteousnesse Tim. VVHat doth this Text contayne Silas An answere of the Apostle Paul vnto a cauilling obiection made against his former doctrine Tim. First of all tell vs what he meaneth by Sinne when he saith What then shall we sinne v. 15. Sil. By Sinne is meant heere not one act of sin but a continuall course of sinning and it is as much as if it had beene said Shall wee liue or leade our liues in sinne as before verse 2. or shall we serue sinne verse 6. or shall we obey sinne This then is the meaning of the obiection Shall wee giue ouer our selues licenciously to sinne because wee are not vnder the Law but vnder Grace Which obiection did arise from the ill vnderstanding of the Apostles words For his words were so taken of some as if hee had meant by not beeing vnder the Law our freedome from the gouernment and doctrine of the law and so the bridle being cast loose in our necks we might haue liued as we list which was very farre from the Apostles meaning Tim. What may we learne from this Obiection Silas Our first instruction from this Obiection is to learne how ready and prone sinnefull men bee to snatch vp all manner of occasions which may nourish liberty in sinne peruerting holy doctrine to this end therefore al men must watch ouer their owne hearts being naturally bent to these crooked shifts auoyding the company of sinnefull men which affect such naturall licenciousnesse Secondly that the il vnderstanding of things wel taught breeds errors and cauillings and therefore we must take heed of mistaking good doctrine Thirdly that there is no doctrine so sound but one or other will carpe at it wrest it therefore Teachers must arme themselues with patience Fourthly that Ministers of the word must haue skill not onely to teach the truth but how to meet with and conuince such gaine-sayers Tim. Now tell vs what answere the Apostle makes vnto the former cauillations and how the Obiection is wiped away Sylas It is first to be noted that the Apostle doeth not directly answere their cauilling argument which is Sophisticall being a fallacy from the ambiguity of the speech of not beeing vnder the law which the obiectours tooke as beeing meant of a freedome from the obedience of the law wheras the Apostle vnderstood it of the rigorous exaction of the law forbidding euill thinges and giuing no strength to forbeare them but rather prouoking our lusts more after such euils as it forbids Our Apostle therefore contents himselfe to answere the consequent of the argument namely that which was vntruly concluded and gathered from his owne doctrine to witte that we might freely sin this consequent he answereth two wayes His first answere is by words of detestation God forbid in 15 verse hereby teaching vs that all wicked and false things inferred from the worde must bee abhorred of vs. In the second part of his answere he proues the quite contrary to the obiection namely that such as bee not vnder lawe but vnder grace ought not to serue sin but Christ their Lord. Tim. How doth he proue this by what argument Sylas By these two reasons the first is taken from the condition of Seruants in the beginning of the 16. verse This reason standeth thus It is meete that euery one obey him whose seruant he is but all true beleeuers are the seruants of God and not of sin therefore are they bound not to obey sin but God in doing his will Which the Apostle doeth confirme and backe by the testimony of euery mans conscience know ye not that a seruant must obey him that is his Lord and that Christ is your Lord and not sin ye all know this by the light of nature the one and the other ye know by the light of the word Tim. What thinges are wee to learne out of this first reason Sylas First that it is wisedome in the Ministers of the word to build their doctrine vppon knowne and receiued principles of which euery one is conuicted that they are true Secondly wee must iudge of our seruice either to sinne or to God not by our profession but by our practise and obedience if we do fulfill and obey the lusts of sinne then are we the seruants of sin whatsoeuer wee professe or say to the contrary Thirdly that it standes with great reason that a Christians life should be a continuall obedience to Christ because he is our Lord and hath admitted vs to be his seruants who by nature through Adams fall were wholly captiues to Sathan and sin but Christ by his death hath freed vs from this captiuity and addicted vs to himselfe to this end that we should not now serue sin our former Lord but Christ our new maister who hath deliuered vs from sin and Sathan as seruants which paste from one maister to another doe euer please and serue the latter maister Tim. What is the second reason whereby he proues that wee ought to obey Christ and not sin Sylas The second reason of this text is taken from the effects which follow the seruice of Christ and of sin which be death and life whether it bee of sin to death or of obedience vnto righteousnesse This second reason hath two branches and may be thus framed such as obey and serue sin must haue death for their reward therefore wee ought not to serue sin least we dye for it Againe such as obey Christ by doing righteous things shall haue eternall life for their reward therefore wee ought to obey Christ and renounce the seruice of sinfull lusts that wee may liue for euer Tim. What instructions do ye gather from hence Sylas First of all that sin and righteousnes be two contrary Lords as fire and water as God and Mammon loue the one and hate the other Secondly that all men must doe seruice to one of these two Lordes no man can serue both at once because they commaund contrary thinges Thirdly wee learne here the nature of sin that it is repugnant to the obedience of the lawe or vnto righteousnes therefore a filthy vnrighteous and bitter thing Fourthly that the seruice of sin is to bee auoyded as a damnable or deadly thing bringing to destruction in hell and deseruing it Lastly that a righteous life that yeelds obedience vnto God shall end in eternall life though it cannot merite it Tim. But our Apostle hauing said whether of sin to death why did he not likewise say or of righteousnesse to life but saith thus of obedience to righteousnesse What are we to learne by this kinde of phrase and stile Sil. These three things First that this is the righteousnesse of workes to liue obediently vnto the will of God reuealed in his word
are not vnder the law he doeth now purpose to auoyde offence and for larger instruction to lay forth the true vse of the lawe both in respect of men vnregenerate and regenerate the vse of the law touching men vnregenerate is threefold First the true knowledge of sin which is shewed vs by the law this is in the seauenth verse Secondly the encrease or irritation of sin in the eight verse Thirdly death or the sence of Gods anger for sin in the 9. verse and other verses following Tim. How doeth the Apostle enter into this treatise to extoll and commend the vse of the law Sylas By a prolepsis or preuention of some thing which might be obiected or alledged against his former doctrine in the fifth verse vnto which in this verse hee doeth make an answere so as the parts of this text be two The first is an obiection moued by way of question in these wordes What shall we say then is the lawe sin The second is a replication or answere in the wordes following God forbid c. Tim. Tell vs nowe the summe of this obiection and from whence did it arise Silas The Summe is thus much Is the Law the cause of sinne For this is the meaning of these words Is the Law sinne that is to say doth the Law beget it bring it forth and leade vs vnto sin This obiection ariseth from this that Paul had taught that the affections of sinne were by the Law verse 5. which some aduersary belike taking hold of it did so wrest it or might so turne it as if hee had taught that the the Law did perswade to sinne and were the proper efficient cause of it which contumelious and reproachfull slander would haue touched God the Author Tim. What instruction may me gather from this part of the Text touching the Obiection Sil. These two First that no Doctrine can bee so sound nor so warily deliuered but malicious personnes will cauill and wrest it to a contrary meaning This proceeds from an hatred they beare vnto their teachers which causeth them that they distaste their doctrine and carpe at it Secondly the Ministers of Christ must bee careful and able not only to propound the truth soundly but to defende it against wicked obiections and cauillations otherwise there is danger least weake and vnstable mindes be peruerted and drawn from the truth by such as speak against it our nature being more prone to suck in error then to receiue the truth Tim. Tell vs now how the Apostle doth answere the former Obiection Sil. Two waies First by infiiciation or denial in these words God forbid which are wordes that vtter a loathing or detestation of such an impiety as to make the Law the cause of sinne as if he should say He was so far from doing any such thing as he did abhorre the motion or thought of any such Doctrine Tim. What instruction haue we from this part of Paules answere Sil. That it is our dutie when wee heare the truth of God depraued not onely to mislike it but to declare that we haue it in detestation and abhomination which serues to reprooue cold and indifferent Christians who can abide to heare the true Ministers of Christ and their Doctrine to be slaundered without any care or greefe like to Luke warme Laodiceans Tim. What is the next and second part of Paules ãâã Silas By argumentation and sound reason fetched taken from the contrary As thus The Law cannot bee the cause to beget and perswade sinne for that it is the Instrument to discouer it and make sinne knowne vnto vs detecting the deceits and assaults of such an enemie that wee beware of it as Paules Kinsman detected the treason of the Iewes against Paul Vpon which detection of sinne if sinne do the more rage and rebell in vs against the will of God this is not to be imputed to the Law but to our corrupt Nature which growes worse more fierce by that which should restraine and helpe it All this the Apostle proues by his owne example for he confesseth that there were some sinnes which hee knew not to be sinnes till the Law did reueale them vnto him to be so whereof he giues instance in lustes or in the euill motions of the minde suddenly conceiued vvithout the consent of our will of which he saith That had not the Law told him they had beene sinnes saying Thou shalt not Lust hee had not mistrusted them or thought them to be such greeuous matters as to bee offences of God and to deserue damnation I had not knowne lust except the Lord had saide c. Tim. What are wee to learne by this that the Apostle names himselfe and prooues these thinges by his owne experience Silas Two thing first it is lawfull for the Ministers of the worde to report what they haue learned by their owne experience in the matter of sin and saluation this is a great helpe and confirmation of the hearers if it bee truely and discreetly done Secondly this example of Paul directs all men to enter and go downe into themselues to get vnderstanding of their estate and case the reason is because till they come to see and feele howe corrupt and wretched they are through sinne they will neuer be humble nor perceiue what need they haue of Christ but contrariwise they will rather despise and set light by the doctrine of free Saluation by the bloud of Christ as it hapned vnto this Apostle who being a Pharify before he desceÌded into himself and searched his heart by the light of Gods law he tooke himselfe to be righteous by the workes which he did and not onely neglected Christ but persecuted the doctrine of grace howbeit after the lawe had reuealed vnto him the corruption of his nature and shewed him that his euill desires though not consented to were sinnes and woorthy of death and after that he beleeued and considered this it greatly danted him made him see and feele that al his righteousnesse of workes and ciuill honesty was nothing and that hee was a dead man without Christ. Therefore they are in a miserable case which haue not got the true knowledge of themselues by the law for such cannot nor will not seeke after the grace and health of the Gospell Tim. Now ye haue told vs what we are to learn from the manner of his answere let vs heare what the matter of his answere will teach vs Silas It teacheth vs sundry things the first is a speciall office of the law which is to shew bewray sin vnto vs as by a glasse we come to see the spots of our face so by the law wee come to know our sinnes and as by the light of the Sun we discouer little moates so the light of Gods lawe detects euen the least offences against God or our neighbour this office of shewing sin vnto vs the law performes in sundry
whereby Gods eternall loue descends to his chosen and whereby they climbe to their decreed felicity to which none can come but through these meanes by which means the elect are sure to attaine it yea though they be afflicted here which causeth them to bear afflictions more patiently and valiantly in that they perceiue their saluation to be of God by so many excellent works of his grace so certainely and vndeceiueably procured and effected Tim. What are the degrees whereby the elect arise and climbe to blessednesse in heauen Silas Foure 1. predestination 2. vocation 3. iustification and glorification the first of these is done afore all times the three last of them be performed in time Tim. What doe ye call predestination Silas It is an action of God peculiar to all the elect which are purposed vnto saluation the rest of mankinde being passed by and left to their corruption and iust perdition This action of God is not done in time but from euerlasting God fore-ordaining his elect both to the end which is eternall life and vnto the meanes leading thither to wit vocation faith iustification sanctification the Crosse also death eyther naturall or violent The very worde predestinate is taken foure times in Scripture in this sence as Rom. 8 29 30. Ephe. 1 5 11. But yet the matter and doctrine it selfe is handled in very many places as Rom. 9 and 11. Ephe. 1. Mat. 11 25. Iohn 6. and 17 6. Acts 13 48. 1. Thes. 5. 1. Pet. 1 2. Iude 4. Reuel 17 8. and else-where often Tim. Some thinke this doctrine should not bee taught and therefore raile at the teachers of it what thinke ye do they well Sil. No verily for it ought to be taught to Gods people and Gods Ministers should sinne if they passed by it My reasons for this be these First because Christ and his Apostles taught it and their example is warrant enough for Gods ministers For as the Apostles were followers of Christ in doctrine and life so ought other Ministers Secondly it is a part of Gods reuealed will and therfore belongs vnto vs Deut. 29 29. Thirdly it is a speciall ground-worke of comfort and patience vnder the Crosse to knowe our predestination to bee so vnchangeable strong and firme as our Apostle doth heere aduertise vs ââat afflictions though many and great cannot hinder ââât further our saluation Fourthly it is the Mother of all godlinesse to which a man or woman doth then and neuer before seriously and chearfully apply themselues when they vnderstand by Faith Gods eternall loue towards them in their free predestinating to life 1 Iohn 4 10. We loue him because he loued vs first Lastly it begetteth true and ioyfull thankfulnesse which we will not offer vnto God except wee know that all good comes of his eternall purpose without any respect to our worthinesse Tim. But the conceite of Predestination and that the Predestinate persons must be saued dooth take away from men all care of Faith Ministery Prayer and Good workes vse of Sacraments c. Silas This is a verie slanderous vntrueth because the Doctrine of Predestination doth necessarily put commend vnto vs all these meanes so farre off it is from destroying them or extinguishing the care vse of them because it is taught that whome God predestinateth them he calleth iustifieth and glorifieth Thus vnlikely it is that Predestination should exclude Christ the Gospell Faith Calling Iustification Holinesse of life as it doth include and inferre all these necessarily The reason heereof is because it is wholesomly taught beleeued according to Scripture that God predestinating vnto the end hath also fore-ordained to the meanes which bring vs vnto such an end and that immutably and most freely And therefore it is a grosse error to say this Doctrine breedeth either desperation or licentiousnes Tim. What is heere meant by Calling Sil. It is that meane or worke of God wherein his eternall loue in predestinating vs to eternall life doth first appeare and shew it selfe vnto vs for till the time of our Calling the decree of predestination is secret and hidden in Gods counsell but by our Calling it is made knowne to the elect themselues For if God doe call all those in time whom he ordained to life before all times then such as be called may thereby know they are predestinated as the cause is knowne by the effect the roote by the fruit the fountain by the riuer so Gods eternal loue by calling Tim. Yet it is written Math. 20. 16. that many are called but few chosen whereby it should seeme that calling is no sure marke of election and predestination vnto glory Silas It is true there is an outward calling by the Gospell onely which wants the inward grace of the Spirite to make it effectuall this is common to many reprobates and is no sure token of election because it brings no further then to the bare knowledge and profession of Christ and to some generall and sleight reformation such as an hypocrite may haue but not to Christ himselfe by faith in the gospel But the calling which is both a fruite and a certain note of predestination is such a calling which together with the outward preaching of the word hath the inward working of the holy Spirite to be get faith in the Gospell whereby a man is carried to Christ himselfe to be planted in him and ioyned to him as a true member and to be gouerned by his spirit working in vs obedience to our caller of this calling our text speakes Tim. What instructions are to bee learned from this which hath beene sayd of calling Sil. First how needfull a thing it is for vs to haue the gospell and the preaching thereof seeing persons of yeares are not ordinarily called vnto the faith of Christ without it Rom. 10. 14. Secondly that no Christian must rest in an outward generall calling and knowledge though it be a great mercy but striue and labour after that especiall and effectuall calling which is euer coupled with faith and obedience to the Gospell Thirdly such as haue this calling haue exceeding cause to reioyce and be glad and to bee thankfull to God because they haue receiued an vndoubted pledge of Gods loue and their owne saluation in such sort as they may glory in God yea euen in tribulations Tim. But what shall we thinke of Infants that cannot heare the Gospell cannot they haue an effectuall calling Silas Yea all predestinate Infants and such wee are to take all the infants of Christian Parents to be for that they belong to the Couenant and we know nothing to the contrary they haue an inward calling by the Spirit though not after the same manner as persons of discretion and yeares For the Apostle heere speakes of the meanes how all the elect are brought to blessednesse therefore seeing infants are predestinate as no doubt many be they must of necessity bee iustified and haue a Calling For whom hee predestinateth them he
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 ãâã 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
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 obedieÌt 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 ãâã 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
verse 13. Therefore men doe beleeue with the heart to righteousnesse aud saluation pertaineth to such as confesse him Tim. What may we learne heereby that Paul prooueth his doctrine by testimony of Scripture Silas These lessons First that the Scripture is sufficient not onely to teach al needfull truths of godlinesse but to confirme and prooue it also Secondly that the word written is the infallible rule of al doctrines which are to bee deliuered vnto the Church for direction of faith or manners for in that Paul doth prooue and stablish all doctrines of Christianity by the Scripture alone not vsing any other testimony for that end Thence it followes that Scripture onely is the most certaine and vndeceiueable rule of all doctrines The reasons heereof bee first because God the author of all Scripture is most perfect in knowledge and of infinite wisedome therefore his word must needs containe a perfect rule direction whereby to iudge of doctrines Secondly our faith springs from Scripture alone Romanes 10 17. Therefore wee must beeleeue that onely for sound doctrine which can be drawne from the word of God written Tim. What vse of this doctrine Silas First it serues to admonish vs to try all things which is taught of any Ministers by the touchstone of the Scriptures as the Christians of Berea did Acts 17 11. receiuing willingly what wee finde grounded vpon and consonant vnto the Scriptures but refusing all that is diuerse from it The ancient fathers and Doctours of the Church nay the Apostles submitted their sermons and writings to this tryall 1. Thes. 5 21. 1. John 4 1 2. As we like that Gold onely that will abide the touchstone so wee must holde onely such doctrines as agree with the word of God Secondly it confuteth the Papists which make vnwritten traditions to be a rule equal to holy Scriptures being indeed a leaden rule of deceit vncertaine and subiect to change and to falshoode and error yet they will haue them imbraced with like reuerence and affection as the holy Bible Tim. From whence is this first authority fetched Sil. Out of Esay Chapter 28 verse 16. Tim. Tell vs first what ye doe obserue in the manner of alleadging this authority and what ye note in the matter Silas Touching the manner the Apostle doth so alleadge the place of Esay as withal he doth interpret and expound it which is the best manner of alleadging scriptures so to cite them as to giue some light to them For whereas Esay said he indefinitely Paul writeth whosoeuer vniuersally to shew vs that an indefinite proposition is equipollent to an vniuersall Secondly Paul mentioneth the obiect of our faith in him that is Christ whereas Esay saide onely hee which beleeueth Thirdly in Esay it is written shall not make hast in Paul shall not be ashamed that is frustrate of his successe being deceiued of that they looked for which is a fruite and consequent of hast for such as are hasty and precipitant doc their businesse vntowardly and naughtily as Saul did when hee made hast to offer sacrifice before Samuel came wherein hee did greatly sinne and was thereby brought to shame As also Peter his precipitation caused shame to him whereas the true beleeuers without such shame shall obtaine forgiuenesse of sinne by Christ. Tim. What note ye in the matter of this sentence cited out of Esay Silas First that as the high cause to wit predestination or election is not restrained to the Iewes onely but powred out vpon all sorts of men as well as Iewes Rom. 9 29. so is faith the next cause equally giuen to all people without difference of nation whatsoeuer Secondly that the reason why many Iewes and others bee ashamed and confounded is for that they beleeue not because who-soeuer beleeueth shall not bee ashamed Thirdly that the true iustifying faith hath no other proper obiect but Christ Iesus and him as he is both dead quickened this is that brazen Serpent towards which our faith looketh Fourthly that Christ is very true God because we are bound to beleeue in him see Iohn 14 1. This confuteth the Arians denying Christs eternall and naturall diuinity Fiftly that the vniuersality of the promises of the Gospell are restrained and limited to beleeuers and to them also they be extended and to euery one of them and to none other there is an vniuersallity of beleeuers as there is of vnbeleeuers Tim. But the Iewes did appropriate the promises of God to themselues alone as the true and sole heires thereof Sil. They did so but vniustly for now vnder the Gospell howsoeuer before there was manifolde and great difference see Rom. 3 2. Also 9 4 5. there is no distinction but Iew and Gentile are al one For first they haue all neede of saluation all being sinners destitute of Gods grace and of the gift of true righteousnesse Esay 53 6. Rom. 3 23. Or if wee looke vnto the meritorious cause which is Christ in him all haue like intrest by Gods mercy Rom. 11 32. or the meanes whereby to be made partakers of Christ which is Faith a guift bestowed by God indifferently vpon the Iewes and Gentiles Gal. 3 8. Ephes. 2 17 18. Tim. In what sence is God saide to be Lord of all Silas Because hee is the common Creator of all who made both Iew and Gentile Secondly because he is the iustifier of all without respect of countrey euerie one which beleeueth in Christ shall haue righteousnesse before God who is one which doth iustifie the circumcision by Faith and the vncircumcision through faith Rom. 3 30. From whence it doth follow that God accepteth not persons Acts 10 30. so as to loue one the more because he is a Iew or the lesse because he is a Gentile but is of like affections to all the faithfull of what people or language soeuer as a Father is well affected vnto all his children which do well and a workeman to all his work made by him so is God good to all his people without distinction of place Therefore a Gentile though not circumcised yet if he haue faith he shall become righteous and liue for euer whereas an vnbeleeuing Iew shall be sent away vniustified though he be circumcised Tim. What is meant by this that God is good to all Silas That he is abundantly louing and kinde not to euery particular person without exception of any singular but to all men of all sorts for Riches signify plentifull goodnesse as Ephes. 2 4 7. and by all is often meant some of all kinds Countreyes and degrees as 1. Tim. 2 3. Rom. 11 32. Tim. What are we to learne from hence Silas Not that euery man and woman be elect called and iustified as some falsely collect from hence beeing the enemies of Gods grace sufficiently confuted from this place where the vniuersall particle all is limited to such as call vpon him which none do in truth but beleeuers onely but that
bring you tydings of great ioy c. Tim. What signifies to obey the Gospell Silas To beleeue the doctrine of saluation by Christ and thus the word is vsed in Acts 6 7. and Romanes 1 5. whereupon it is tearmed the Lawe of Faith Rom. 3. 27. because it requireth obedience Tim. For what Reasons is Faith called Obedience and to Obey put for Beleeue Silas Because to beleeue is the chiefest obedience it is commanded vs to beleeue in Christ 1 Iohn 3 23. and our reason and iudgement is naturally repugnant to the Doctrine of the word for they are darknesse Ephes. 5 8. Therefore to assent to the word and willingly to beleeue the truth without reasoning and gainsaying it is a verie great obedience Secondly this obedience of Faith bringeth forth obedience in practise for faith purifieth the heart Acts 15 9. and workes by loue Gal. 5 6. No Christian shall obey God by louing him and our neighbour by slaying sinne and dooing righteousnesse vnlesse he first beleeue that the word is from God and submit to it by Faith Tim. What will follow heereof Sil. First that all vnbeleeuers are obstinate and rebellious sinners against God though they think otherwise and be held for honest men Secondly that such as lacke Faith cannot perfourme any obedience vnto God it is sinne if it be not of faith Tim. What Doctrine ariseth from hence That all which heard the Apostles did not beleeue them Tim. That the Faith of the Gospell is not common to all which heard the Gospell as it is written All men haue not Faith 2 Thess. 3 2. Also experience proueth the truth heereof for the Prophets complaine that few beleeue their preaching Esay 53 1. Also Christ when hee preached the doctrine of the Gospell most clearly and mightily confirmed it by myracles yet but one heere and there did receiue it scarse one man of a thousand such also was the successe of the Apostles preaching as this place proueth and such it is continually Tim. But Paule had sayde that hearing bringeth foorth Faith Silas It is true that hearing of the word is necessarie to faith but not on the contrary doth faith necessarilie follow of hearing If any man do beleeue it is thorough hearing as an outward meanes but not euery one that heareth proueth a beleeuer Iustification presupposeth vocation but vocation is not alwaies accompanied with Iustification Tim. What is the reason why all which heare do not proue beleeuers Sil. Because all are not elect and it is a certain thing that onely such as are ordained to life do beleeue Actes 13 48. Thence it is called the Faith of the elect Titus 1 1. and they are said to be called which are predestinate Rom. 8 31. Secondly because outward hearing is not enough to engender faith there must be also an opening of the eyes and heart by the Spirit Acts 26 18. and 16 14. But this Spirit the world cannot receiue Iohn 14 17. Such onely receiue it to whom it is giuen Math. 13 11. And Esay 53 1. hauing saide few beleeued their report addeth this as a reason because The arme of the Lord was not reuealed that is Gods powerfull spirit did not touch their hearts effectually Thirdly in some their pride and ouer-weening by conceyuing too highly of their owne wit and vnderstanding leaning vnto their owne naturall wisedome is a very great hinderance to faith Math. 11 25. 1 Cor. 1 26. Fourthly many stumble at the pouertie of Christ and his followers Mat. 11 6. To which may be added the wicked examples of preachers and professors of the Faith as a great obstacle Tim. What vse is to be made heereof Silas That we now do not the lesse esteeme the Gospell though we see it generally vnfruitfull because this hath beene the portion of other times and ages herewith Christians must arme themselues that they bee not offended to see the multitude of vnbeleeuers and there is no place so ful of vnrighteous men as where the word is most preached which is a great occasion of stumbling to cause men to thinke ill of the Doctrine as if it were the proper cause of wickednesse or at the leastwise vnable to conuert sinnes whereas the faulte is not in the word nor alwayes in the teachers but in the indisposition naughtines of the hearers the seede being good but the ground barren and euill Secondly it confutes such as thinke the Faith of the Gospell to proceede in part at the least from the naturall strength of mans free will whereas this beeing equall and of the like force in all men then should all men haue Faith and equally obey the Gospell If free will were the cause of beleeuing that is if men did therefore beleeue and receiue Grace offered because they are willing to receiue it might refuse if they would if Faith might come after this fashion who is it but he would be content to be a beleeuer But the Scripture teacheth vs that Faith is the gift of God Tim. From whence doth the Apostle fetch this testimonie of Esay to prooue the fewnesse of beleeuers what is the drift of that Oracle Silas He doth fetch it from Esay 53 1. the drift both of the Prophet there and the Apostle heere is all one euen to complaine of the Iewes infidelity namely that the ioyfull message of the Gospell had so harde successe and vnhappy end among them as that the greatest number should still abide in their vnbeleefe wherewith seeing men were not mooued therefore Paul turneth his complaint to God and mourneth for it before him Tim. What are wee to vnderstand by this Question Who hath Sil. This question signifies sometimes None at al as Rom. 10 6. and it is sometimes put for Few as Psal. 15 1. and heere likewise Tim. What signifies Report Silas The word in the Hebrew signifies hearing or the Doctrine which was heard not which the Apostles themselues heard of God but which the Iewes heard from the Apostles therefore it is saide Our report in which word the thing which is the obiect of hearing is put for hearing it selfe Tim. What Doctrines from hence Silas That the Prophets by the Spirit of prophesy did foresee what effects would follow the Gospell preached to the Iewes God foreseeth all thinges of himselfe primarily men do it secondarily by the helpe of his Spirit Secondly we learne that it is a cause of great greefe to the Ministers of God to see none or little fruite to come of their teaching Heb. 13 17. wherein they must shewe patience considering it was the portion of Christ his Prophets and Apostles Thirdly wee learne that when the Gospell was first deliuered to the Iewes the smallest number did receiue it euen an handfull in respect of the rest which resisted it like to the gleannings in haruest or Grapes after the vintage The cause heereof was not the prophesie of Esay because he foretold it but the coÌtrary rather beeing true
4. What art thou that condemnest another Mans seruant he standeth or falleth to his owne Maister DIAL IIII. Verse 5 6. Euen so then at this present time there is a remnant according to the election of Grace if by grace then it is no more by workes c. Tim. VVHat doth this Text containe Silas An application of the former example vnto the time wherein Paul himselfe liued Secondly a conclusion drawne out of the application to wit that if election be free and come of grace then not of workes for merit is contrarie vnto Grace which is not at all free if it bee not all and absolutelie free Tim. What is the sum of the application Sil. This that as Elias was not alone in that corrupt estate of Israel but euen then when all seemed to bee gone from God yet there were in secret left seuen thousand true Worshippers so now when Paul alone amongest all the Iewes seemed to prosesse Christ ãâã raigning in Iewry and Paganisme in all the Worlde besides yet no doubt but God had of his fauour kept certaine beleeuers which were not knowne to the world Tim. Shew vs somewhat particularly and more plainely wherein the times of Elias the Prophet and of Paul the Apostle were like for it seemed that this should be no good Reason that it should bee so in Pauls because it was so in Elias daces For there is no such necessity as that which is once done by singular and especiall example the same ought to be done in euery time and age Silas This example of Elias is very fitly applied to the times of Paul whether we respect the thing it self or the circumstances or the causes Touching the thing it selfe as Elias thought himselfe alone in Israel and yet was not for there were many more so Paul might take himself of al the Iewes to be the only professor of Christ whereas besides him there was a remnant For circumstances they do agree Elias the prophet was raised vp extraordinarily so was Paul myraculously called to be an Apostle Againe as Elias alone was zealous for the worship of God so Paul alone of all the Iewes was an earnest defender of the Doctrine of God and as very manie resisted Elias so not a few persecuted Paul and as in Elias time Idolatry had ouerspread the kingdome of Samaria so in Pauls time Hellenisme and Pharasaisme preuailed in the world For the cause it is the same to wit Gods free election of Grace which seeing it neuer faileth nor falleth therefore it euer calleth and keepeth a certain number vnto God in his Church visible and faueth a remnant in Pauls time as it reserued a coÌpany in Elias time election was the cause of reseruation of some then and of a remnant now Of these likenesses and resemblances there issueth an argument and similitude in the very phrase and manner of speech for in Elias story God sayed I haue ãâã and in Paules text it is sayed There is a remnant to make all thinges alike both in worde and matter And as the Apostle sayeth according to the election of grace so there it is written I haue reserued to my selfe which is all one in effect that they were not reserued of themselues but because God chose them in his euerlasting loue Tim. What lesson is it that wee learne by this comparing of the estate of the Church according to seuerall times Silas That it makes much for our comfort to lay together the olde and present state of the Church namely in time of afflictions The reason is because God is wont for the most part to vse like proceedings in the gouerning of his Church therfore in the afflicted state of the Church it will be very profitable to looke backe to former times of persecutions that as Paul by considering Elias his time armed himselfe against the fewnesse of professors so Gods children by such conference of times may stay their minds in patience For no crosses nowe happen but the like or worse haue falne in former ages of the Church It is vsual with the Papistes to boast of multitudes howe many and how mighty bee their friendes and followers the Gentry the Nobles Ladies and Lords Dukes Arch-dukes Princes Kings Emperours Learned men Cardinalles Popes are on their side and walke in their way whereas for most part a company of silly Tradesmen and silly persons take part with vs. To whom though we might truly say that our number is greater by a good many then they would haue it and that if the trueth of religion went by number then the Turkes and other Pagans should bee the true Church rather then Papists which come short in multitude of the Pagans Iewes and Turkes Yet let vs cast our eye backe vppon Elias and Paules times concluding that as then the multitude of Idolaters and vnbeleeuers did no preiudice to the trueth and worship of God which may be preserued and professed by a few as well as by many so nowe the faith of the Gospell if but one onely professed it in the world whereas God is to be thanked many Nations and Kings doe receiue it were not the lesse wholesome and sound though the whole world besides did goe after the great whore as sometime it did But come nowe nearer to the wordes of our Text which haue two parts First that a remnant of beleeuers were amongst the Iewes when Paul preached Secondly the true cause heereof is the election Tim. Tell vs what is meant by a remnant Sil. It signifies the smalnesse of the number of the faithfull that they were farre fewer then such as abode in vnbeliese and perished therein yet the number was not so smal but it made many thousands There is the like phrase in Rom. 9. 27 29. It is a metaphor borrowed from a cloth or heap of wheat whereof a remainder onely is left so but a few in comparison of the rest durst opeÌly professe the faith of Christ. Tim. What may we learne from this word for our Instruction Silas First that that part of men which perisheth is farre greater then that part which is saued as the whole heape of corne is more then that part which remaineth for seede and the peece or web of cloath is greater then the remnant and thus it is written That many are called fewe chosen Math 20 16. and that few doe enter into that narrow way which leades to life Mat. 7 14. Tim. What vse hereof Silas First to striue to be of this little stocke of this poore remnant whereof not to bee were better neuer to haue beene Secondly it mooueth to great thankfulnes such as are called to bee of this remnant when such numbers were passed ouer which were no worse then they by corruption and as good as they euery way by creation Tim. What is the second instruction Silas That the promises of God touching eternall life are neuer voyde nor euer doe fall away The
the great fall and misery of the Iewes his owne and onely people for many thousand years endowed with innumerable priuiledges as in Rom. 9 5 6 7. yet the greatest part of the whole Nation was fallen from God into extreame desolation The reason heereof is the malice and infidelity of the Iewes striuing against Christ the Sonne of God and his Gospell preached by himselfe and his Apostles and calling them sweetly vnto saluation see verse 20. Tim. What vse is to be made of this doctrine Silas It warneth all men to stand in awe of Gods seuerity and to keepe from sinne through feare of his iustice Psal. 4 5. How will he spare thee when hee did not spare a whole Nation how will hee pitty a wilde branch which did cut off the true Oliue Therefore feare him all yee people because he iudgeth without respect of person 1. Pet. 1 17. The second vse is to exhort vs to beware as of all sinne so chiefely of vnbeleefe which thrust Adam out of Paradice the Iewes out of the Church and out of heauen too and tumbled them downe to hell Reue. 21 8. Vnbeleefe most dishonoureth God most hurteth men beeing the roote of all sinnes and cause of temporall and eternall torments therefore we ought much mislike it and mightily striue against it Tim. What is the second doctrine Silas That the Iewes shall be restored to grace towards the end of the worlde and that not by two or three or a few but by great companies As the whole nation in a manner departed from Christ so in a manner shall the whole nation returne to him the proofe heereof is in this verse in the word abundance and in verse 26. Tim. What profit is to be made heereof Silas It commends the immeasurable mercy of God in deliuering such a rebellious and forlorne people Secondly his incredible power beeing able to call vnto Christ a people that despised and strongly resisted him as if he should raise the dead out of the graue Lastly seeing God is willing to pitty them it behoues vs so to doe and earnestly to pray to God for their recouery and not to despaire eyther of our selues or others beeing very greeuous sinners before God Tim. What is the third doctrine Silas That the true riches of a Christian is not in gold or siluer c. but in the multitude of the faithfull and plentiousnesse of Gods graces in them 1. Cor. 15. Ephe. 3 16. Reue. 3 18. The reason is because all other riches are earthly and vanishing but these are from heauen and therefore euerlasting Tim. What is the vse of this doctrine Silas It serues to call our mindes from corruptible riches to fixe them vpon incorruptible to labour to bee rich in Christ not to the world as Christ counselleth Mat. 6 19. Lay not vp treasure c. Secondly to strengthen those in their good resolution which for the riches of Christ haue learned to contemne the world for they haue with Mary chosen the better part which shall neuer be taken from them Tim. What is the fourth doctrine Sil. That the conuersion of one hindereth not the conuersion of another but rather much furthereth the same as it is written of the Gentiles that it shoulde much helpe their saluation to see the Iewes generally conuerted In the state of this worlde the preferring of one often crosseth the preferment of another but it is contrary in the state of grace The reason is because the more be conuerted and the more full the body of the Church is they doc the more abound in mutuall help As in an army amongst many Souldiours one succoureth another and amongst many trauailers one encourageth another Tim. What fruite may wee reape by the knowledge of this trueth Sil. It serues to prouoke all Christians to pray and seek for the turning many vnto God that they may be the stron ger Secondly to praise God heartily for such as bee called out of darknes to light as Paul often doth for the Gentiles whereof see the proofe in his Epistles to the Philippians and Colossians Lastly to take heede wee enuy not the repentance of any but rather to reioyce at it after the Angels example who are glad of the conuersion of a sinner Luke 15 10. DIAL XI Verse 13. 14. For in that I speak to you Gentiles in as much as I am the Apostle of the Gentiles I magnfie mine office to try if by any meanes I might prouoke the of my flesh to follow them and might saue some of them Tim. WHat doth Paul performe in this text Silas First hee proueth the sentence which he put forth before touching the saluation of the Iewes by their emulation of the beleeuing Gentiles verse 13. 14. Secondly hee comforteth the Iewes by giuing them hope of being restored to Christ before the end of the world Tim. By what argument doeth Paul proue that the conuersion of the Gentiles shall turne to the saluation of the Iewes Silas By a reason taken from his owne example or from the end of his owne Ministery among the Gentils which was by conuerting the Gentiles to prouoke many of the Israelites to follow them The reason standeth thus The end which God propounded to his own counsell in reiecting the Iewes and which I set before mine eyes in my Ministery and preaching must needes be attained vnto But as God in his counsell so I in my doctrine haue propounded this end that the Iewes might be brought at last to desire grace and be saued by means of that grace giuen to the Gentiles Therefore it is certaine that at the last many Iewes shal bee saued Otherwise the end both of Gods decree and my doctrine should be frustrate which cannot be Tim. Vpon what grounds doth Paul comfort the Iewes in the 14. verse Silas Vppon this ground that seeing reconciliation came to the world of the Gentiles by their fall therefore howsoeuer their case seemes to be desperate as of dead men yet God will quicken them that they may be partakers of the common reconciliation Tim. Why dooth Paul call himselfe the Apostle of the Gentiles Silas Because hee was of God appointed to bee a preacher to the Gentiles as Peter was to the Iewes Gal. 2 7 8. 1 Tim. 2 7. Tim. Wherefore doth Paul direct his speech to the Gentiles in this sort Silas By this insinuation to creepe into their mindes and the more to knit their heart to him as one that was ordained to set forwards their saluation Tim. What is the doctrine from hence Silas That Ministers of the word must take all occasions to witnesse their lone to their flocke And secondly that it behooues the people to bee perswaded of the good affection of their Teachers towards them The reason heereof is because the doctrine of godlines will more easily pierce the mindes of the hearers if they bee well affected towardes
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 froÌ 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 froÌ 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
laden with sinne 2. Tim. 3 6. As Sathan set on Eue first so his seruants attempt women which are lesse cautelous yet vehement being once won and powerfull perswaders of their husbands to whome they are neere and deare Howsoeuer this description did agree with such as did Iudaize yoaking Moses and the law with Christ grace in the cause of saluation and doth also well fit other deceiuers and hereticks yet neuer did coate so fit a mans backe as these markes doe agree with popish Fryers Monkes Priests and lesuites especially as it is notoriously known to the whole world how they boast of Iesus of whom they haue their name Iesuites but be nothing lesse then good Christians attending lucre decciuing simple folkes Also consider heere that these markes of discerning bee so many reasons to perswade declining from seducers for who ought not abhorre and auoide such as do peruert the pure doctrine of Christ and perswade vs to sorsake the fountaine of life to goe to Cesternes which holde no water such as also bee hipocrites professing the seruice of Christ yet addicted wholy to voluptuousnesse and gaine such as with goodly and glorious wordes doe bring asleepe vnheedfull persons to the ende they may more securely make a prey of their goods and soules Vpon which considerations all Christians stand bound to obserue and auoide them Tim. But are there no other reasons in our Text to perswade care and diligence in auoyding such Silas Yes these three one from the effects they doe deceiue verse 18. well may they promise life and saluation but death and damnation wil proue the crop which will bee reaped of such imposters as the Serpent beguiled our first parents with hope and great promises so do these The second reason is from the facility of the Romanes verse 19. whose ready listning and obeying true teachers beeing farre and wide deuulged and knowne to their praise might haply imbolden false teachers to attempt the peruerting of them with expectation of like successe for ouer much easinesse in yeelding might giue false Pro phets hope to deceiue thus Origen and Peter Martyr afterwards and Piscator after him doe collect the reason Others thinke by praising their obedience hee encourageth to constancy to continue stedfast in the good way and to take heede of receiuing contrary doctrine To which purpose hee exhorts them to ioyne prudence and simplicity to bee so simple as not to know howe to inuent corrupt doctrine yet so wise and skilfull as to bee able to discerne a strangers voice from Christs voice like good sheepe Iohn 10 4 5. and true Prophets from liars which discretion Paul prayed for to the Philippians Ch. 1 verse 9 10. and exhorts the Thessalonians vnto it Chap. 5. verse 21. why it is needfull see 1. Iohn 4 1 2. Reuel 22. Ephe. 4 14. Which admonisheth al with knowledge to ioyne iudgement and reprooueth such as bee wise to the world but lacke the wisedome of the worde The third reason is from assurance of victory so they watch and obserue these euill workemen which scatter graines of errors in the Lords fielde and striue against their errors they shall surely ouercome by the might and grace of God verse 20. The God of peace will bruise Sathan vnder your feete c. There is in this promise an allusion to the promise in Paradice made to our first parents of the womans Seede to bruise the Serpents head Gen. 3. which implyeth such a conquest and ouerthrow of Satan as hee should neuer recouer himselfe As Ioshua set his feete on the neckes of the fiue Kings and destroyed them This hath bin already in the head Christ perfectly fulfilled and shall bee in his members who must encounter awhile with Satan and his instruments but so they behaue themselues valiantly and place all their affiance in God it shall quickelie come to passe that Sathan howsoeuer he may seeme to prevaile yet euen when one would thinke hee should ouerrun all then shall he take the foyle For God who is with his Church is stronger then the enemies which do fight against it and the peace of his Church is so deare vnto him as none that make diuision shall bee able to stand before him All which hath matter of exhortation to quicken vs vnto all vigilancy in prayer and good endeauours to withstand the assaults of the diuel taking great heed of security ease and spirituall sloathfulnesse least we be surprized on a sudden And heete is also a matter of consolation that we faint not whatsoeuer combates and encounters with heretiks Scismatickes or otherwise happen yet still to holde vp our head and take heart to vs vnder the ayde and helpe of God and his grace seeing the victory will be ours If we hold out but a little while we shall vanquish that very shortly euen in this life whereof wee haue sundrie examples and not onely at the day of iudgement when our victory will be consummate A maruailous comforte that Gods Ministers and children striue against errours sins and schismes with certain hope of hauing the vpper hand Which as it must beate downe despaire and driue away fearfull sluggishnesse so it keepeth from presumption to consider that not by our owne strength not by our owne arme or bow or shielde but it is the strength of God that giues vs the victory And therefore not to vs Lord not to vs but to thy name be rendred the glory Vpon these reasons we in England and other reformed Churches in Europe may iustisie our separation from the Papists whom we haue left and are diuided from but first because they left the Apostle doctrins and diuided them selues from the faith and religion of Christ to embrace nouell errors and diabolicall superstitions contrarie to the receiued doctrine from the beginning by whose hipocrisie and flatery if we haue not suffered our selues to be deceiued to the perdition of our soules but continue stil to fight against the vnder the assistance of the strong God with vndoubted trust of an happie yssue so wee marke and auoide them therein we haue done but duty obeying the commaundement of the great God who bids vs to come out of Babylon and decline such as wold with their subtle speeches and inuentions beguile vs wriggle as a Snake whose head is off with hope to reign in these Churches as sometimes they did Well they may surprize with their craftines some heedlesignorant persons and vnstable but in vaine they looke to subiugate the wise and discreete Christians vnder whose feet God shall rather treade them and Sathan that great Dragon their Captaine vnder whose banner they fight For that kingdome must be destroyed which doth make warre against the kingdome of Christ who is that stone cut out of the Mountaine without hands which shall breake in peeces all other regiments which rise vp against it Da. 2. Tim. What doth the Apostle performe from the verse 20. vntill verse 24 Silas As before hee reckoneth
in mens writings if they haue otherwise writ ten then the truth will beare Aug. Interpret Doctrine Doctrine Reason Tradidit Robo am in ãâã ãâã Sicut Deus tradidit ãâã ãâã ãâã pseudo ãâã Aug. Reason Vse Doctrine What a feare fullheauy punishment it is to haue an heart hardened Reasons Vse Sin is of God as a recompence not as an offence as a retribution but not as a transgrescion Scope Parts Doctrine Reason Vse Doctrins Lutherans also do much wrong vs in this matter Therebe sundry predictions which are no maledictions 2 part of the Chapter Two ends of Gods counsel in reiecting the Iewes Doctrine Reasons Vse Doctrine Vse How to reape benefit by sin Doctrine Doctrine Doctrine Interpret Summe Doctrine Reason Vse Doctrine Doctrine Reason Vse Doctrine Reason Vse Proposition Assumption Conclusion Interpret Doctrine Reason Vse Interpretation Doctrine How the Ministerie is to be made honorable Vse Parts Interpretation Doubt Solution Vse Doctrine Reason Vse Interpretation Doctrine Reason Vse Doctrine Interpret Vse Doctrine Reasons Interpret Doubt Solution Doubt Solution Vse See ãâã notes on 1. Iohn 4. 18. Doctrine Vse M. Perkins Reasons Vse Solution Doubt Solution Reasons why the Apostles doe proue their doctrine by Scripture of the old Te stament We must otherwise iudge of the canonicall Scripture then Catholike authors Interpretation Explanation of the doctrine Ezek. 37. 1 2. 3 4. c. Doctrine Reasons Vse Interpret Doubs Solution Doctrine Vse Mal. 3 6. Numb 13 19. Esay 46 11. 1 Sam. 15 29. Psal. 110 4. Iam. 1 17. Psal. 4 2 3. Doctrine Interpret Doctrine Reasons Reason Vse Doctrine Reason Doubt Doctrine 1 Cor. 10 30. Properties of our Christian Sacrifice Manner Interpret Vse Vse Sacrifice twofold proper and improper Of proper sacrifices two ends and two kindes The improper spirituall sacrifice here meant Reasons why Christian obedience is called sacrifice Vse Properties of our Sacrifice See Psal. 136. whole Coherence Summe Interpretat Why naturall men be called the world Proofe by scripture Reasons Similitudes Vse Such maisters such seruants Regis ad exemplum ãâã componitur ãâã Doctrine Doctrine Authoritie Reason Vse Doctrine Reason Vse The minde is first to bee made good Interpretat Doctrine Reasons Summe Deus dixit Gen. 1. Double ãâã briety Coherence Similitude The Pope no head of the Church Christ gaue some Apostles some Prophets c. Ephes 4 11. but he gaue no head Ephes. 4 11. Phil. 1. 1. 1 Tim. 3 8. Prophesy or Ministry So Origen and M. Peter Martyr take it generally for Doctrine and exhortation also ãâã Prophesying subdiuided Thus Peter Martyr Oleuian and M. Doctor Willet do distinguish them Differing guists verse 6. Ministry subdiuided Acts 6 3 5. Thus Martyr Olcuian Orinaus and Paraeus do iudge Piscator also Like to our Church-wardens and Side men Thus Faius and Gualter and Paraeus expound it Coherence Sixe properties effects of charity Doubt Solution Note this Doctrine Reason Vse 1. qualitie of loue Three Rules whereby to iudge sincere loue The 2. words in the originall signify an hatred with vehemencie and to be ioyned vnto that which is good with a strong and indissoluble bond Pet. Martyr out of Chrysostoms Interpret Brethren because they communicate in one the same thing then ore thoy loue one another by good right ãâã The ãâã Church neyther sound Church nor sound member Rainold The faith of ãâã now ãâã of old Rome is not euen The great Anti-christ no where but at Rome What honour is How ingen dered What it is to go before other in giuing honour 2. Extreames of diligence Feruencie or zeale So M Beza affirmeth Hope patieÌce Prayer How our praiers be continuall Hospitality Blesse what it is Where were patience or experience or hope without these persecutions of wicked men saith Chrystostome Mutuall affection What ãâã there is in contention about religion on the examples of Iewes and ãâã of Arrians Christians of Papists and Hugonites of Lutherans and Protestants of Formalists and ãâã as they be called doe witnesse Effect of Arrogancy Innocency of manners Reasons of a peaceable life Doubt Solution Magistrates be lawfull auengers How we may vse Lawe and authority Augustine vnderstandes by coales of fire the burning gripes of Repentance making anenimy relent beeing mollified by benefits as Ierom saith Others of burning charitie fire of loue as Martyr and Lyra. Others of both as M. Caluin c. Subiect what it imports Similitudes Powers Doubt Solution The kinds of power Mariti ãâã Patria ãâã Vse 2. Reason How Magistrates may be resisted A good wary wise prince is oftentimes sold. Reason Doubt Solution Doubt Solution Doubt Solution Doctrine Reasons Vse How loue is the ulfilling of the law and why Doubt Solution The Triall of Loue. Kairos Sleepe naturall and spirituall A natural and a spirituall waking Interpretat To cast off what Armour Of light why Interpretat Summe Vse How why Christ a garment Christ is truly ãâã two wayes Doctrine Doctrine Doubt Solution Great ãâã betweene ãâã and West Churches about obseruation of East r. betweene Luther protestants about breaking the bread This kinde of Carbonarie faith Cardinall Hosius requireth in all which dy wel and holds it sufficient for their saluatioÌ Scope Rom. 8 5. What it is to liue to Christ What it is to dye vnto the Lord. What is meant by Iudging Vse 7. things confiderable by this text about the last iudgement Acts 17 31. 1 Cor. 15 25 26 27 28. Howthe place of Esay cited by Paul is to be vnderstood The corporal superstitious bowing of the knee to the letters and ãâã of Iesus name for they do it not to the Lord or to Christ or to Emanuell is not to be proued by this Text. Diuels haue no material keees yet they also must bow Doctrine Vse Interpretat 3. Doctrine Vse 1 Cor. 6 9. Gal. 5 21. Vse Righteousnes Peace Ioy. Doctrine Note this He meaneth by faith an vndoubted certainety of minde ãâã ãâã of the truth of God ãâã Acts 15 9. Titus 1 15. An Infideil is ãâã of sinne because he dooth his workes not of faith or to the end for which he should and he doth them with an vngodly will Aug. Order and partes of the Chapter Vse Doctrine Vse Reason Doctrine Doctrine Reason Vse Doctrine
the constitution of body in equall tenour during the handling of this Epistle the Reader therefore may not looke for equal exactnesse of stile and stuffe in euery part of this Booke 5. I had a care to accommodate my selfe as for manner so for matter to my Auditory in that regard haue pressed some points further then some other and passed by or lightly passed ouer more pertinent to the text to driue home some others more fitting to the times and persons where and with whom I do liue Howbeit this thou shalt finde vniuer sally thorow the whole Booke that both the naturall sence of words and phrases and the Analysis or artificiall disposition of the Text with Summe Scope and Coherence of euery Sentence is constantly and faithfully I trust deliuered But for as much as there was an Ocean of hard and dark some both things to be entreated and Texts to be interpreted wherein I mette with great diuersity of Opinions among Expositors so as it was difficult if not imposible for such an one as I am to hit the marke in euery passage of this Epistle therefore in my best humblenesse and reuerence I submit my Spirit vnto the Prophets being not onely desirous but beseeching the Learned Teachers and guides of our English Church in loue to shew me my faylings whereof I feare they shal find not a few not slight ones Concluding with the Poet Si quid nouisti rectius istis Candidus imperti si non his vtere mecum What righter things thou knowst impart Or what I bring thee take in good part Thine in the Lord Tho. Wilson THE EPISTLE OF the Apostle PAVLE to the Romanes Explained and Opened Familiarly in Forme of a Dialogue betweene TIMOTHEVS and SILAS Wherein ye haue for the most part 7. thinges performed on euerie Text. 1. The Scope 2. Summe 3. Method 4. Interpretation with their 5. Doctrines 6. Reasons 7. And Vses of euerie Text. DIAL I. Timotheus WHat was the chiefe Argument and Occasion of Writing this Epistle Silas A Difference and dissention betweene the Iewes Gentiles which was abused by the malice of Satan and was likely to haue much hindered the course of the Gospell yea to haue stifled and choakt it in the verie Cradle and beginnings For the Iewes which did beleeue did thinke thorough the suggestion of some false Apostles Acts 15. that the Legall Ceremonies were to be still obserued as necessary to Saluation that vnlesse men were circumcised and kept the Law they could not be iustified and saued by Christ. Whereas the beleeuing Gentiles did knowe by the Doctrine of the Gospell their exemption from Moyses Law being taught that in the death and passion of our Lord all Legall rites were fully determined and that Faith alone in Christ was sufficient to Iustification before God Heereuppon arose no small discorde betweene Iewes and Gentiles which were mixed together the Iewes bearing themselues insolently because of their priuiledges despised the Gentiles as enemies of Moyses Law and the Gentiles insulting ouer the Iewes as reiected of God for the contempt of Christ. To compound this dissention Paul the Apostle framed this Epistle First shewing that neyther Gentiles by their naturall Woorkes or Iewes by their Legall deeds could be Iustified for somuch as the one violated and brake the Law of nature and the other the Lawe of Moyses therefore both the one and the other were to be Iustified thorough Christ alone apprehended by a true and liuely Faith After this generall Doctrine reaching vnto the ninth Chapter there he doth in more perticular sort represse both the insolency of the Iews by prouing that the promises were giuen and became effectuall onely to the true Israel euen to such as were of the faith of Abraham to all the Elect of God which beleeue in Christ and not to the carnall seede which came of Abraham onely according to the flesh Then in the 11. Chapter conuerting him to the Gentiles he perswadeth them vnto humility that they should modestly behaue themselues toward the Iewes forsomuch as diuers of them were dayly called to the Faith and towardes the second comming of Christ God would graffe in againe the whole Nation and make them the Members of the Christian Church When the fulnesse or bodie of the Gentiles should enter into the same then the blindnesse of the Iewes should cease it being neyther totall nor final but only in part and for a time In the 14. Chapter againe Paul setteth vppon Iewes and Gentiles exhorting them both with many and waighty reasons vnto Brotherly loue and peace not to be diuided one from another or to iudge and contemne one another about Dayes and Meats and such things as were of a middle nature The rest of the Epistle is spent in exhortations to Morrall Good-workes both speciall in respect of a Calling and generall belonging to all Christians Chap. 12. and part of the 13. where politicall duties be vrged both of the Maiestrate and of the Subiect Finally after diuers salutations and familiar matters he doth verie grauely conclude the Epistle with admonition to take heede of false Teachers with giuing of Thankes and praises of God Tim. What is the scope of this Epistle Silas To teach the way of obtaining true Righteousnesse which is not by works but by a liuely faith in Christ Iesus Tim. Are there any more matters handled in this Epistle Silas Yea sundry and most waighty as namelie about Originall Corruption Sanctification Spirituall Combate the vse of the Law of the remnants of sinne the benefites of afflictions the Constancie of Beleeuers Election Reprobation Reiection Prouocation of the Iewes Morrall Ecclesiasticall and Politicall duties Christian Liberty familiar matters Tim. What Reasons may mooue vs to loue and Studie this Epistle Sil. 1. The worthinesse and variety of the Matter 2. the Method and order of writing being verie exacte 3. the Dignity of the Instrument or Pen-man being an Apostle that had seene visions and Reuclations 4. the Maiesty and Wisedom of the Author being the God of Wisedome and Maiesty Tim. Into what Parts may this Epistle be diuided Into two parts 1. the Title and Inscription The Epistle c. 2. the Treatise Paul an Apostle c. The Treatise hath a preface ad Verse 16. wherein Paul Saluteth the Romaines wishing them good thinges and describeth the person of Christ also testifieth his pur pose of visiting them after the Preface is a Doctrionall institution vnto Chap. 12. and another exhortatorie vnto the end of the Epistle Tim. What Significations be there of this worde Epistle Sil. It hath two the one vnproper and borrowed the other proper and naturall by the vnproper signification signifieth any thing that representeth the minde of another Thus the Scriptures bee Gods Epistles also the Corinthians are called Pauls Epistles because their conuersion by his preaching as an Epistle of recommendation did commend him for a true Minister of Christ 2. Cor. 3 2. Secondly in a proper signification it
of the Law But neyther the one or the other be iustifyed by Workes both being sinners which touching the Gentiles is cleared in Ch. 2. and concerning the Iews in Ch. 3. ver 21. therefore Iustification of both is only by beliefe in Christ. Which conclusion is found Ch. 3. verse 22 c. Verse 1 2 3. Salutation 1 Paula Sernant of Iesus Christ called to bee an Apostle put apart to Preach the Gospel of God 2 Which he hath Promised afore by his Prophets in the Holy Scriptures 3 Concerning his Sonne Iesus Christ our Lorde which was made of the seed of Dauid according to the Flesh c. Tim. What things were noted in this Salutation Si. Three things first the person Saluting secondly the persons Saluted thirdly the thing which hee wished vnto them and prayed for Tim. What do ye note in the Person Saluting how is hee described Silas First his Office both by the perticuler that he was an Apostle or Ambassador and generall that he was a seruant of Iesus Christ that is a Minister or seruitor of Christ in publishing his will by preaching the Gospell and not onely a seruaunt as other Christians by common profession secondly by the Doctrine which he taught whereof he entereth into commendation Tim. Whence had he this Office Silas Not by men nor of men but immediately by the calling of Iesus Christ Acts 9 12 3 4. Tim. Wherefore doth he speake of his Calling Silas First in respect of false Apostles who charged him to be an intruder secondly to shew that he had authoritie to teach and that they were bound to obey because he brought a Diuine doctrine and did not offer to teach them by intrusion and vsurpation but by a iust lawfull and diuine vocation Tim. How came he by such a Calling from Christ Silas Not by his owne merits either foreseene or present as Origen thought but by the eternal decree of God who set him apart for that seruice of preaching the Doctrine of saluation as it is heere saide put apart to Preach to wit to the Gentiles Acts 23. which was both from the instant of his birth Gal. 2 15. at the time of his calling to the Apostleship and from euerlasting by an eternall election as Chrysostom and after Peter Martyr affirmeth From whence we learn that our Callings guists and fruits of them dependeth vpon Gods election that all flesh may be humbled before God ascribing to themselues none but all praise to God and free grace from euerie thing which is in them or done by them or to them Furthermore in that by the will and Councell of God his vocation was assigned for Paul and hee sanctified and put apart for it as Ieremy was Chap. 1. 5. long before any manifestation thereof to themselues or to the world let vs heereby be warned neither rashlie to rush into a calling running before wee be sent of God centrary to the practise of Aaron and Christ. Heb. 5. 4. nor beeing sent and called with-draw our selues from our appointed function least we be found to fight against God whiles we would appeare to men to bee shamefast For such an infirmity sake God was angrie with Moyses Exod. 3. and punished Ionas Chap. 1. Paul commended for the contrary vertue his readinesse to obey his calling gal 1. 16. 17. Also Iohn the Baptist. Iohn 1. 7. Tim. By what Arguments or Reasons is the Doctrine of the Gospell commended to vs in this place Silas First by the Effects It is a Doctrin of Ioy and Comfort for so much the word Gospell signifieth as ye would say a good spell or word of good tidings Luke 2. 10. Secondly by the Efficient cause It is reuealed from Heauen of God himselfe and teacheth the Grace of God therefore called the Gospell of God Thirdlie by the Antiquity it was first published and promised by the Prophets Gal. 3. 13. Fourthly by the Subiect and Matter which it handleth and that is the Sonne of God Incarnate and made Man also Sauiour and Redeemer for mans eternall Saluation Lastly by a proper End which is to engender the obedience of Faith in the Name of Christ Verse 5. Tim. What doth this admonish vs of Silas First of the neuer sufficiently loued and praised goodnesse of God who would commit to vs such a doctrine for Quality so comfortable for Authority so diuine for Continuance so ancient for Matter and subiect so very excellent and glorious Secondly of our owne duty towards this Doctrine of the Gospell Tim. What is our Christian duty towards the word of the Gospell Silas First in our Iudgements to approoue it and esteeme it aboue Pearles and most precious and profitable things Secondly in our minds to marke and heed it well Thirdly in our harts to beleeue it Fourthly in our affections to loue it and put our chiefe delight in it Fiftly in our memories to keepe it and treasure it Sixtly with our eares to hearken to it Seuenthly with our mouths to consesse it and speake good of it Lastly to submit our whole man to the obedience and practise of of it in all sincerity and constancy Tim. What other thing doth it admonish vs of Silas Of their error which charge it with nouelty or flexiblenesse according to the wils of men and circumstances of time for it is alwaies one and the same like God the Author and it is very ancient it is no vpstart Doctrine as ancient as mans fall and that is most true which was first as that is false which was latter Tim. What learne we by this that we haue that accomplished and most clearely manifested to vs which was onely promised to the people of the Iewes by the Prophets Silas That as God hath shewed forth towardes vs the more excellent Grace so our contempt and vnthankfulnesse if we endeuour not to walke worthy of that grace wil cost vs deare by pulling heauier Iudgements from Heauen vpon vs. Woe to thee Corazin Mat. 11. 21 c. Also learne that the Gospell promised to the Fathers by the Prophets and performed by Christ at his comming is one in substance Tim. What do ye call the Prophets Silas Men called of God to the Ministery of the old Church and furnished with speciall graces both for Interpreting the will of God set downe before by Moyses in his Bookes and also to foretell the will of God touching future euents and namely touching the exhibiting of the Messias and of the good things to be enioyed by his sufferings 1 Pet. 1 11. Tim. What doth this admonish vs of that the promises of Christ are hid in the Scriptures of the Prophets Silas That there is a great correspondency and agreement for truth and matter of Doctrine betweene the Old and the New Testament though great oddes in the measure of reuelation Hence it is said of one that the Old Testament is the hiding of the New and the New is the opening of the Old Tim. What should
of Paul his owne purpose that he did preach to the Romanes but of GOD whose Calling must be expected Secondly a lesson not onely for Ministers of the Word but for all others that what is in ones power to do for others good and namely for them to whom wee are more especially indebted wee should not faile to do it and that to the vtmost of our power with a chearfull and prompt minde according to that councell giuen vs in Ecclesiastes Whatsoeuer is in thy hand to doo see thou do it with all diligence Eccles. 9 10 Lastly let vs learn by Pauls example First to ouercome any discouragements whatsoeuer by the consideration of our Calling Secondly the goodnesse of the thinges we haue in hand Thirdly the hope of great gaine and successe by our labours DIAL VII Verse 16. For I am not ashamed of the Gospel of Christ for it is the power of God vnto Saluation to euery one that beleeueth to the Iew first and also to the Grecian Tim. WHat is the sum of thu Scripture Silas That we ought to glorie in the Gospel because thereby God is truly powerfull to saue all that beleeue it Heere doth end the holy Apostles ãâã and his Tract of Iustification by Faith beginneth at the 16. verse where he entereth vpon the Treatise by a Prolepsis making answere to a secret Obiection For Paul hauing written in the latter end of the 15. verse I hat he was readie to preach the Gospell at Rome it might be obiected vnto him the Gospell is euery where spoken against the Precepts therof be scorned and thy selfe accounted little lesse then mad which thinkest to teach the wise more wised ome by the Gospell To which the Apostle answereth ptofessing that He is not ashamed of the Gospell though it seeme neuer so contemptible and base vnto the worlde Whereof hee rendereth two reasons One because it is not his owne Gospell but of Christ as Author and concerning no friuolous or fruitlesse matter Christ as Matter Subiect The second from the Fort and ãâã thereof because it is a most healthfull and powerfull Organe or Instrument of ãâã to saue beleeuers So as this Text consisteth of two parts First a profession I am not ashamed Secondly a Reason For. And whereas he saith He is not ashamed it is a Liptote or Meiosis because more is meant then is spoken For it is as if hee had saide I am so farre from being ashamed and I do glory and reioyce in it so as I esteeme nothing so honourable Insinuating to the Romanes that they ought likewise so to do as he their Apostle did according to that which he spake plainly and without any figure vnto the Galathians Chap. 6 14. Now when he tearmeth the Gospell 1. the Doctrine of free Iustification by Christ the power of God he meaneth not of his Creating power or his reuenging power vnto destruction but of a power ioyned with fauour and loue for saluation not of his Essentiall power but of his Organicall Ministerial power or by a ãâã of the declaration of his power when it is manifested in the preaching of the Gospell to make it effectuall For by the Gospell God mightilie moueth the hearts of the elect when the houre of their conuersion commeth infusing the Holy-ghost which stirreth vp the vnbeleeuing heart and makes it able to beleeue whereby righteousnesse and saluation is obtained thorow Christ. Tim. What is the profession made in this present Verse Si. That Paul is not ashamed of the Gospell howsoeuer for in all Ages since the Gospell did first come abroad manie haue bin ashamed of it from the shame which accompanieth it haue they forsaken it or coldly professed it Yet Paul professeth that for no cause wold he be ashamed thereof A Confession worthy of such an Apostle Tim. How many wayes may we be ashamed of the Gospell of Christ Silas Two wayes especially First if we be ashamed of the Doctrine or duties of the Gospell or secondly of the Preachers and professors of it Tim. What things vsually make men ashamed of the Gospell Sil. Foure things First the strangenesse of the Doctrine being aboue naturall reason Secondly the simplicity and meannesse of the Gospell being without earthly pompe and glory Thirdly the troubles and crosses of such as are the Disciples and hearers of the Gospell Fourthly the plainenesse of the Gospell being voide of humane wisedome and excellency of words From whence we may obserue that great is the corruption of mans hart which is not ashamed of things shamefull and yet doe shame at things wherein they ought to glory Tim. What reasons should preserue vs from being ashamed of the Gospell Sil. Fiue First the example of Paul such an Apostle which had abid much shame for the Gospell and yet saw no cause to be ashamed of it Secondly the Nature of the Gospell being a gladsome and ioyfull message Thirdly the subiect of the Gospell which is Christ of whom if we be ashamed before men he will be ashamed of vs before God Fourthly because it is the Instrument of Gods power to beget Faith Fiftly the effect of the Gospell which is saluation the greatest of all benefits or rather it hath all safety in it comprehending deliuerances of all sorts both Temperall and Spirituall For whereas there be sundry and many kinds of saluations or safeties as of our goods and persons by good lawes and iust Magistrates against sicknesle and diseases by Phisitions and wholesome medecines from violence and iniuries of enemies by valiant Captaines and Souldiors from extremity of weather by builders of houses or Masons from colde by Garments as all these enemies dangers effects and ãâã came by sinne and be effects of transgression so our deliuerance and safety from them is a fruit of Christ his redemption and of that faith which embraceth it but heere is chiefely meant that saluation which is spirituall and is of the soule from sinne and eternall death whereof there be two parts the first part is deliuerance from guilt and punishment of sinne by remission the second is blessednesse and eternall life in the possession of Gods fauour and loue whereof there be three degrees First in this life at the time of regeneration when sinne being pardoned through Faith and the soule renewed by the Holy-Ghost it beginneth to liue that life which is eternall The second at death when the Soule seuered from the body is receiued into Abrahams bosome to rest in heauen with the Spuits of iust men The third at the day of Resurrection when the whole man shall be glorified with Christ euerlastingly This is that Saluation whereunto the Gospell bringeth the embracers of it Moreouer whereas it is preached to some vnto destruction it happeneth by the infidelity of men For the Gospell of it owne Nature and by the counsell of God is appointed to bee cause of Saluation Wherein it diftereth from the Law whose effect is to reueale wrath for sinne not to iustify and
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
from mee or any other to teach or to thinke God vniust in punishing Tim. What was learned by this Sil. That we must haue euery thing in abhomination which is vttered coÌtrary to Gods glory which ought to be so precious deare as we should not endure in our selues the least thought or in others the least word against it Tim. What is the third part of the answere Sil. An argument to proue his deniall taken from the proper office of GOD which is to bee iudge of all the world This argument is thus framed from hence If God be vniust in punishing then he cannot be the iudge of the world but it is his office to iudge the world therefore he is not vniust but they rather wicked which dare so charge him Tim. Wherein doth God declare himselfe to be iudge Sil. In two things first in the gouernment of the world which hee ruleth with great equity Secondly in the execution of the last day when as supreme iudge he shall render to euery man according to his works Tim. What was gathered from hence for our instruction Sil. First whatsoeuer punishment is inflicted vpon sinners either here in this world or in the world to come it is most iust because the iudge who is iustice it selfe doth it Tim. Whereunto serueth this Sil. First this serues to stoppe the mouth of all wicked men for howsoeuer they may be discontent and murmure yet God can doe no iniurie to any Secondly to teach Gods children contentment and patience in all aduersities which befall them sithence they proceede from a righteous iudge Thirdly it admonisheth all men in all places at all times to liue godlily and honestly because they are euer in the eie of their iudge now hee must bee impudent and desperate which will offend before the iudge Lastly it instructeth all iudges and rulers and whosoeuer haue any kind of power and authority ouer others to follow this great iudge of the world in doing iustly whatsoeuer they do to their inferiours by way of correction or reward For following him as their patterne they are sure to haue and finde him for their patron and shield in the euill day when most need is of his fauour and help DIAL V. Verses 7 8. For if the truth of God haue more abounded through my lie vnto his glory why am I yet condemned as a sinner and as wee are blamed and as some affirme that we say why doe wee not e-uill that good may come of it whose damnation is iust Tim. WWhat is the drift of this text Sil. To confute and answere a wicked and lewd slander obiected against his doctrine which was that the trueth of God through mens lye and vnbeleefe doeth more abound to his glory this was his doctrine which wee haue learned before howe to vnderstand it Tim. What is the slander and how doeth the Apostle answere it Sil. The slander was that Paul should affirme that men may doe euill that good may come of it which flander the Apostle answereth First denying the slander and secondly he threatneth the iudgement of God to the slanderer Tim. What is it that the Apostle calleth the trueth of God Sil. His fidelity and constancy in his promises when hee makes good indeede that which hee hath spoken with his mouth Tim. What doth this offer vnto vs Sil. A ground of our hope and an example for our imitation for God who is most true cannot deceiue vs so as wee may haue hope in him also wee must striue to be like him in truth Tim. What is here meant by a lye Sil. Not a word spoken vntruely or with purpose to deceiue but some act or deede wherein a man doth deceiue or violate his faith and much plight to God for wee are to know that a lie may be committed sundry wayes First in doctrine as they that taught iustification by workes of the law Gala. 3. Secondly in ciuill iudgement as they which pronounced false witnes against Naboth and Christ. Thirdly in gesture and countenance as in Ioab Cayne and Iudas Fourthly in words and common speeches either ieastingly officiously or hurtfully Fiftly in action of life as when a man hath made promise to God to beleeue and practise his word and yet otherwise liueth in vnbeleefe and disobedience this is here and elsewhere called a lie as 1 Iohu 2. 5. 6. Tim. What was our instruction from hence Sil. That we should labour to liue as wee profesle least we be accounted liars to God to his Church to our selues and in our owne consciences Tim. Shew vs now how our lye doeth turne to Gods glory Sil. As sinne profiteth Gods children so it turneth to his owne glory to wit by accident as before is said for it is not in the nature of sinne which being a filthy thing is both against Gods glory and his childrens good but it is of GODS mercy that it turneth to his praise and their commodity whiles they become more wary after some sinne and Gods goodnesse more famous and renowned Tim. What other thing were we taught out of this verse Sil. Two thinges first in that the Apostle propoundeth the slander in the person of an vncertaine man it teacheth vs that wee must conceale the name of offenders when there is no cause to vtter them because the credite of other men must bee deare to vs. Secondly that selfe-loue makes sinners seeke all shifts to shunne the condemnation of their sinnes nay the very imputation of sin they would not be so much as sinners Tim. What learne wee from the beginning of the eight verse and as wee are blamed c. and from therest of the verses Sil. First that the doctrine of the Apostle could not scape the blame and slaunder of euill tongues Secondly slaunders cast out against the Doctrine of the Ministers doeth hurt both the name of the Minister and the faith of the flocke Thirdly that no euill faulte and crime may bee done to procure any good for a good pretext or a good intent nay a good euent of an euill action cannot make that action good that is euer euill which was euill from the beginning Tim. Whome doth this reproue Sil. Three sorts of men first the Papists who couer their owne blinde deuotion with the cloak of good intents Secondly blinde Protestants which doe euill things vpon pretence of good euents that bee like to follow and ensue Thirdly ãâã worldlinges who blame Gods children because they will not doe some little euill to compasse some great good which is directly against the rule of our Apostle that the least euill of fault or crime is not to bee done to gaine neuer so much good Tim. What learne we from the last part of this text Whose damnation is iust Silas Two things First they which slander the Doctrine of the Ministers shall not escape the righteous punishment of God Secondly such as wilfully do speak euill against the truth must not be answered with many words but
and man Iam. 3. 9. Thirdly it is recompensed with the like Psalm 109. 17. He loueth cursing therefore it is come to him Tim. What is the next effect of our corruption Sil. Cruelty feete swift to shed bloud that is to compasse and commit slaughter all men are such by nature except grace do either restraine or correct and cure our malicious nature this testimony is out of Esay that by the mouth of two witnesses euery word may be ratified Feet signifieth affections with readinesse and shedding signifieth cruelty with greedines powring it out Tim. What is the fruit of their cruelty Sil. Destruction and calamity actiuely towards others whom they destroy and also towards themselues passiuely at the last as in Cain Pharaoh Iewes Iudus who were giuen to cruelty they were rewarded accordingly bloud did draw on bloud Tim. What is meant by the way of peace Sil. A peaceable and quiet trade of life which these did not follow but were of a turbulent nature and whereas hee sayeth they know not the way of peace hee meaneth that they doe not approue it nor practise it Like phrase in Psal. 1. 6. 7 knowing put for allowing Tim. What reasons may encourage vs to liue peaceably Sil. First the commandement ãâã God Rom 12. 18. Secondly the sweet and manifold profit of peace Psal. 133. Thirdly the sowre fruites of contention Fourthly the example of godly men as Abraham Moyses Ioseph Lastly for that God is a God of peace heauen a place of peace and the Gospell a worde of peace and Christ a mediatour and Prince of peace Tim. Towards whome is peace to be kept Sil. Towards our selues and others with kinsfolks and neighbouis with friendes and with enemies faithfull and infidell Rom. 12. 18. Tim. What is this that hee sayth the feare of God is not before their ere 's Sil. That men doe not thinke themselues to be in Gods presence Secondly that they are not drawne from euill by this consideration Thirdly that they are not moued to do good vppon desire to please GOD. Fourthly when they speake vnto God and doe heare him speake vnto them they do it not with due reuerence and awe Tim. Why doth he shut vp all with this sentence Sil. Because the lacke of this is the fountain from which all other euils doe flowe where Gods feare which is the bridle and curb to sin is absent all vices will there bee present and abound Tim. What things may stirre vp the heart to feare God Sil. His infinite iustice and power Secondly his maruelous prouidence and rule ouer all thinges Thirdly his incomprehensible mercies towardes his children Fourthly his iudgements vpon the wicked and sharpe chastisements vppon the godly Fiftly examples of such as fearing him haue been blessed and protected Sixtly the great and precious promises made to such as feare GOD as that they shal be happy be preserued blessed in their goods name ãâã soules and bodie temporally and eternally see Psal. 112. 128. DIAL IX Verse 19. Now we know that whatsoeuer the Law saith it saith to them that are vnder the Law that euery mouth may bee stopped all the world subiect to the iudgement of God Tim. VVHat is the drift of this Text Silas It is an answere to the secret obiection of the Iewes which were ready to alledge that the aforenamed Scriptures did not belong vnto them but vnto some other Vnto which the Apostle doth answer that the Law and Doctrine thereof being giuen properly to the Iewes whatsoeuer was written in the Law must needs concerne them at least principally Tim. How proued he that the things in the Law did belong to the Iewes Sil. By these three Arguments First from the reference which the Law hath to them to wit the Iewes to whom it was giuen Secondly from the end that euery mouth should be stopped Thirdly from the testimony of the Conscience whereas he saith Wee know as who should say there is none of vs ignorant of this Tim. What doe we learne from hence Silas That besides the light of the word GOD hath set vp a light in euery mans Conscience which maketh him see and know what is true and fit to be done and what is otherwise Tim. How is the word Law taken heere Silas Not strictly for the ten Commandements as Mat. 22 36. nor yet for the doctrine of saluation as Ps. 19 7. but for the whole Scripture of the old Testament as appeareth by the fore-named sentences cited out of the Psalmes and Prophets Tim. What do we learne by this Sil. That euery sentence of Scripture hath the force and authority of a Law to prescribe enioyne command and therefore with reuerence and submission to be receiued and obeyed Tim. What is it to be vnder the Law in this place Sil. To haue the Law appointed for our vse and instruction else-where it signifieth to be vnder the condemnation and rigour of the Law heere it signifieth to be vnder it as a Schoole-maister and teacher to direct and informe vs touching the will of God and our owne estate Tim. What doth this teach Silas That it is a speciall and peculiar mercie to haue the word of God allotted vnto vs for our direction and comfort therefore to neglect or despise it is more then vnthankfulnesse euen iniquity Tim. But to what end doth the Scripture condemne euerie man of sinne Silas That euery mouth may bee stopped and all the world subiect to the Iudgement of God Tim. What is meant by hauing euery mouth stopped Sil. It is a borrowed speech taken from such as haue something put in their mouth as a gagge to hinder their speech by which the Apostle meaneth that those Testimonies of Scripture which beare witnesse of our sinnes they declare vs voide of all defence so as wee haue nothing to say for our selues why we should not perish but onely the plea of pardon and mercie Psal. 51 1 2 3. Tim. Whom doth this reproue Sil. First the blinde Gospellers which plead for themselues their seruice of God their own good doings thinking to merit thereby Gods kingdome Secondly the blinde Papists which plead for themselues the merit of workes both deuised by themselues and condemned by God Lastly all men which rest in themselues for saluation Tim. What is meant by the world Sil. The people and inhabitants of the worlde the place containing put for the persons contained by a Metonymie Tim. What is it to be obnoxious or subiect to the iudgement of God Silas To be guilty and worthy of punishment before him which is the case of all men without exception of any All are by nature the Children of Gods wrath Ephes. 2 3. Tim. Whom doth this reproue Sil. Such as say the Virgine Mary was free from all sinne Secondly this doth teach vs that all haue neede of a Sauiour seeing all are thorough sinne guiltie of damnation DIALOGVE X. Verse 20. Wherefore by the workes of the Law
he had done but through Faith in Christ and also the Gentile lacking that Law yet by faith laying hold on Christ was admitted to the Couenant to be one of Gods people to haue God his God to giue him righteousnesse thence it followes that Iustification is not by workes but by Faith both to Iew and Gentile Tim. What instruction can ye gather from hence Sil. Euen this that Christ Iesus through faith ioyneth vs in fellowship with God of what Countrey soeuer we be Or this that as there is but one God who is a comm on Sauiour of all his people so but one way for his people be they Iewes or Gentiles whereby to bee Iustified and that is by faith in Christ. Tim. What words do follow Silas In the verse 31. it is written Do we then make the Law of none effect thorow faith c. Tim. What is the drift of these words Silas To answere the obiection of such as were enemies to iustification by faith and secretly to confirme his purpose by that which is brought against him Tim. What is the Obiection Silas If such as beleeue in Christ be iustified without respect to their doing the workes of the Law then the Law is made voide and of none effect This obiection proceedeth from the ignorance of such as do not know the strength of sinne the Nature of Gods Iustice the true end wherefore the Law was giuen Secondly it proceedeth from the pride of nature loath to yeelde to this truth which so abaseth man and honoureth God Tim. What followeth of this Silas That the truth hath no greater enemies then proud ignorance or ignorant pride that dare lift vp it selfe Gyant-like against God himselfe Tim. What was the answere to this obiection Silas It hath two parts First a deniall with a detestation of the thing obiected God forbid Secondly an inuersion or conuerting the matter vppon the head of the obiectors Yea wee establish the Law Tim. What learne wee from the first part of the answer Sil. That all thoughts and reasonings against Gods truth should be very detestable to vs so as wee should reiect them with a meruailous hating of them For Diuine truth is such an holy thing so precious to God as we should not with patience endure anie muttering against it Tim. Whom doth this reproue Silas Such as do fauour or wink at cauils and cauillers against the Doctrine of saluation or such as are no whit moued at their dealing Tim. How doth the Apostle turne the thing obiected vpon their owne heads Silas Thus Iustification by faith is so farre from destroying the law as that the law is thereby established Tim. But how is this true which the Apostle sayth That the Law is established by faith Silas First the doctrine of iustification teacheth that Christ fulfilled the Law in his life Secondly that he suffered in his death the full punishment due to the breach of the law for all them who are iustified by him Thirdly that such as beleeue in him must endeuour the keeping of the Law to declare their thankefulnesse Thus is the Law established by this Doctrine of righteousnes thorow beleeuing Tim. What followes of this Silas That there is no cause either for the Iew to cast off the Doctrine of faith in regard of any wrong done to the Lawe which is thereby ratified and made more firme or yet for the beleeuing Gentile lesse to esteeme the Law because without it hee is iustified by Faith sithence thus the Law is the more countenanced confirmed as that which sheweth sinne our sickenesse and driueth to Christ and teacheth the good way wherein we are to walke that we may please Christ our iustifier CHAP. IIII. DIALOGVE I. Verse 1 2. What shall we say then that Abraham our Father hath found concerning the flesh For if Abraham our Father were Iustified by Workes hee hath whereof to reioyce but not with God Timotheus WHat is the drift of this whole Chapter Si. To proue Iustification to be by Faith by a new reason fetched from the example of Abraham Tim. How stands the frame of his reason Silas Thus Abraham as the Father of the faithful is the patterne of Iustification to all his seede or Children as verse 23 24. Looke how Abraham was in such wise be his seede iustified Now it is certaine that Abraham was iustified not by workes but by beleeuing the promise concerning Christ therefore all the Children of Abraham are so iustified Tim. What be the parts of this 4. Chapter Sil. Two in the first the example of Abraham is propounded vnto the 23. verse in the second this example is applied vnto the end of the Chapter Tim. How was the example propounded Sil. First negatiuely shewing how he was not iustified Secondly affirmatiuely shewing how he was iustified Tim. How was he not iustified Sil. He was not iustified by workes which the Apostle doth proue by this reason Abraham had nothing to glory with God but if he were iustified by works then hee had whereof to reioyce with God therefore not by workes Tim. But did his workes gaine him nothing Silas Yea amongst men and in the account of the world but not in Gods eye Tim. Why doth he call Abraham Father Sil. Because of him came the Iewes which were his Off-spring Tim. Why doth he call him Our father Sil. Because Paul himselfe was a Iew and descended of Abraham which he doth acknowledge to this end to decline the enuie of his Countrymen least they shold thinke he had not regarded Abraham Tim. Why is the example of Abraham chosen rather then of others Sil. Because he was of most reputation with the Iews also the Scripture had expressely testified of him that he had his righteousnesse by beleeuing Tim. What Instruction do ye gather from hence Sil. That it is a good kinde of teaching to teach by examples because those moue the senses Secondly of examples the fittest and most meete would be chosen which is a point of wisedome in the teacher Tim What is heere meant by flesh Silas The externall workes of Abraham as it is expounded in the next verse For if Abraham were iustified by Workes c. Tim. What do ye learne from the next verse Sil. Two thinges First good workes get vs commendations and matter of reioycing amongst men Secondly they doe not at all auaile vs to procure our acceptance pardon and release with GOD because they want perfection For neyther doe wee all good workes nor with all our heart neither do we continue so all our life long because before our time of calling we cannot do a good worke no more then a thistle can bring forth a Figge neither yet be such workes as wee do after our conuersion without spots Lastly wee do many things contrary to the Law DIAL II. Verse 3. For what saith the Scripture Abraham beleeued God and it was counted to him for righteousnesse Tim. VVHat doth this Text teach vs Silas How Abraham was
vs in our persons vnto the person of our mediatour who must do euery iot for vs therefore he saith it behooued him to fulfill all righteousnesse Math. 3. and that hee is the end of the law for righteousnes Rom. 10 and hath made vs iust by his obedience as in our text and became subiect to the law to redeeme vs which were obnoxious to the law Gal. 4 4. 5. And indeed seeing Christ himselfe was giuen vs and that he was borne for vs wrought miracles suffered death arose ascended c. how must not his life also be ours Againe is it not written that Christ was made our sanctification as well as our righteousnesse and our righteousnesse as well as our redemption 1 Cor. 1 30. Moreouer he that continueth not to doe all things contained in the law is accursed Deut. 27. last verse Where of it followes that if any wil auoyd the curse of the law he stands bound constantly from his conception till his death to keepe the law which forsomuch as none can do by himselfe therefore all the contents of the law must be accomplished by our surety or else no escaping the curse Besides if the actuall obedience of Adam made vs sinners howe should we be iust without the actuall obedience of Christ and it seemes that Christ should be but halfe a Sauiour only suffering and not doing things pleasant to his Father for vs. What meaneth that that Christ sanctified himselfe for vs Iohn 17. and who knowes not that it is written of Christ that hee came to doe his Fathers will Heb. 10. Whereas Scripture attributeth our saluation to his bloud that is a Synecdoche a part put for the whole likewise where iustification is placed in forgiuenesse of sins Rom. 4 5 6. and the bloud of Christ shedde beeing his chiefest obedience as it comprehends the rest that went afore so it excludeth onely legall sacrifices as not meritorious Tim. Is not this a speciall marke of a good Christian to follow the example of Christ his obedience in our doings and sufferings Sylas It is so hereby men are knowne to be Christians if after Christs example they doe indeuour to doe the will of God and not by their profession only which may be in an hypocrite Tim. Why doth hee say many shall bee made iust and not in the present time many are made iust Sylas Because this obedience is giuen to the elect at what time they shall liue in the world and beleeue DIAL XVI Verses 20 21. Moreouer the law entred thereuppon that the offence should abound neuerthelesse where sinne abounded there grace abounded much more That as sinne hath raygned to death so might grace also raygne by righteousnes vnto eternall lyfe through Iesus Christ our Lord. Tim. WHat doe these words contayne Sylas The Conclusion of the whole treatise of Iustification by faith Tim. What is the matter of the conclusion Sylas In the conclusion he doth meet withall and make answere to a secret obiection made in the behalfe of the law The obiection is this that if the obedience of Christ be our full righteousnes before God without the works of the lawe then to what end doth the law serue To which the Apostle doth first propound his answere barely verse 20. and nakedly that the law was giuen first to encrease our guiltinesse Secondly that the grace of Christ thereby becomes more glorious the which the Apostle doth enlarge by a comparison of contraries verse 21. sinne and death set against righteousnesse and life as contrarie one to the other the sum of which comparison is thus much that as sin preuailes to make all guilty of death so the righteousnesse of Christ beeing freely giuen to the beleeuers doth preuaile much more to make them partakers of eternall life Tim. Now expound the words what is meant by the Law Silas The morall Law contained in the ten commandements Tim. In what meaning is it said it entred thereuppon Sil. The Apostle meaneth that it came in and entred vpon Adams offence which had made vs guilty of death that wee might become more guilty Some expound and say it entred beside the promise of grace as the more principall doctrine Tim. Was this the purpose of God in giuing the Law to encrease our guiltinesse Silas No not so the Apostle doth not note the intention of God with what purpose he gaue it but the euent that did follow the giuing of the Law that thereby our offence did more abound Tim. In what respects is offence and sinne said to abound by the Law Silas In these respects First because a Law beeing giuen sinne was made more grieuous now by the breach of it Secondly sinne is more stirred vp and irritated by the Law our nature desiring the things that are forbidden it Thirdly the Law doth affoord vs a clearer sight and knowledge of our sinnes which were more manifested vnto vs by the Law as may bee made plaine vnto vs by these comparisons first of a Glasse which makes vs see the spots of our face what they be and how foule they bee Secondly of a Candell which doth discouer vnto vs the thinges in a Roome which lye out of order and could not be espied in the darke So by the law we come to vnderstand what our sinnes be and how greeuous they are Tim. Tell vs now what is meant by Grace Silas The fauour of God in the free forgiuenesse of all sinnes by the merite of Christ his obedience Tim. In what sense is it said that grace abounded Silas In respect of vs and of our knowledge for by the forgiuenesse of our many and great sinnes the mercy and fauour of God in Christ did appeare most manifestly vnto vs and is more fully and famously knowne Tim. By what similitude may this be declared vnto vs Silas Of a skilfull Surgeon or Physition who by curing and healing great and desperate wounds and diseases doth not get more skill but doe more manifest their skill which they had Secondly of a most kind Prince or father who by pardoning some great faults of their Children or subiects do so much the more make known their clemency and kindnes by how much their offence was more heynous in like manner the more and fouler the sinnes be which be forgiuen vs of God the more plentifully doth he declare his grace From whence we learne first that wonderfull is the wisedome and goodnesse of God that can turne such a thing as sinne is to the praise of his grace as Dauids fall Psal. 51 1. and Peters deniall Luke 22 32. Secondly it affoordeth a great comfort to great sinners so as they feele their sinnes beleeue in Christ for whatsoeuer their sinnes be there is mercy with God more then to counteruaile them grace in Christ is more able to saue then Adams sinne to condemne Thirdly God suffereth men to abound in sinne with a meaning not to destroy them therefore but to poure and shew forth his goodnesse more richly
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 ãâã 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
godly life notwithstanding all hinderances in their way from themselues from the world and Sathan because a holy life being continued in will at the length bring to a life eternall Thirdly seeing godlinesse of life doth by the ordinance of God necessarily leade vnto eternall life and they which do liue godlily may know that they doe so heereof it followeth that all the godly haue certainty and good assurance of their owne saluation if one may know that he liueth holily thereby he may know that he shall liue happily Tim. Wherefore are these wordes added Through Iesus Christ our Lord Silas To teach vs that all merite is to be sought out of our selues and to be found only in the person of Christ Iesus who by that which hee himselfe hath suffered and done hath fully deserued life eternall for all beleeuers which liue vprightly to whom therefore all praise honour and glory is due Amen For further clearing of this Scripture and hauing a little emptie Paper to fill vp I haue thought it not amis to set downe what our Diuines haue cited out of Antiquity for the sence of this latter clause that to the vnlerned it may appeare what consent is between vs and the Fathers in the Doctrine of grace When we finde life eternall to be called Grace saith Augustine wee haue S. Paul a magnificall defender of Grace Againe he calleth ' Death the Wages of sinne because it is due it is worthily payd it is rendred as a merit But least Iustice should lifte vp it selfe he sayeth not Eternall life is the Wages of it but tearmeth it the Grace of God and he addeth by Iesus our Lord least life should bee sought any other way but by our Mediatour Chrysost. Life eternall is not a retribution of labours but the free guift of God not deserued by vertue but giuen freely Ambros. Such as follow Faith shall haue life euerlasting Theodoretus he saith Grace not reward not by works saith Photinus but by Grace CHAP. VII DIAL I. Verse 1 2 3. Know yee not Brethren for I speake vnto them that know the Law that the Law hath dominion ouer a man as long as he liueth For the womaÌ which is in subiection to a man is bound by the Law to a man while he liueth but if the man be dead she is deliuered from the Law of the Man so then if while the man liueth she taketh another Man she shall be called an Adulteresse But if the man be dead shee is free from the Law so that she is not an Adulteresse though she take another man Timotheus WHat parts may this seauenth Chapter be diuided into and what take you to be the purpose of the Apostle therein Silas The purpose of Paul is to confirme illustrate that Paradox or strange Doctrine propounded in the former Chapter of beeing not vnder the Law but vnder grace which haply some of the Iewes might haue taken as if the Apostle had bin an enemy to the knowledge and obedience of the Law therefore now he sheweth how our freedome from the Law is to be vnderstood and vpon what groundes and reasons it is founded This is shewed and declared by the similitude of ciuill marriage wherein the woman during natural life is obliged to the Husband 1. to be his or to him onely 2. not to depart from him 3. nor to marry with another but the husband being dead she is free being 1. his no more 2. and may without guilt of Adultery marry to another 3. to bring forth fruite to another to the second man So all the elect before new byrth are in bondage to sin to which they bring forth Children that is euill workes by the force of the Lawe but after regeneration the vigour and coaction of the Law ceaseth in part at least and they 1. are free being dead to the Law and 2. married vnto Christ. 3. do now bring forth good workes as children to God Paul exemplieth in the woman rather then in the man because her Obligation and bond is straighter toward the man then of him toward her for by the Lawe the man was suffered to giue a Bill of Diuorce to the woman so was it not on the contrary also because his meaning was to compare vs to the wife The Chapter consisteth of three parts The first setteth out our liberty from the Law and proueth it by 3. reasons in verse 1 2 3 4 5 6. Secondly he aunswereth certaine obiections made against the Law which he excuseth and commendeth by the manifest and necessarie effects also by the properties and Nature of the Law all this in his owne person Thirdly the spirituall combate betweene grace consenting to the Law and flesh or corruption resisting the Lawe is described in his owne example both touching the fight and battell and the yssue or end of it Tim. What be the parts of this similitude Silas They be two First a proposition in three Verses Secondly an application in the fourth verse The proposition is thus that the Law bindeth a man so long as he liueth the which is amplified two wayes First by the testimony of the Romanes themselues of whom hee saith they knew the truth of it Tim. What are wee to learne from the first proofe of the proposition Silas First the wisedome of the Apostle in preuenting the offence of the conuerted Iewes to whom hee wrote not onely by a louing Title in calling them Brethred but by attributing the knowledge of the Law to them and by taking vpon him the defence of the Lawe Secondly Gods people ought not to bee ignoraunt of Gods Law for it doth both helpe the teachers to speak to a people endued with knowledge and the people to know those things whereof their teachers speake Tim. What is the vse of this Silas It reproueth such as lacke knowledge and labour not for it as being iniurious both to themselues to their teachers Secondly it must stirre vp all men to endeauour to encrease in knowledge as they doe desire their owne profiting or the ease and comforte of their teachers Lastly it warneth Ministers by Paules example in their teaching to preuent offences and to speake wisely Tim. What is the other way by which hee doth explaine the proposition Silas By the example of marriage whereby the wife is linkt vnto her husband and is not free till death so as if she marry another while he liues she commits adultery but he being dead she is free to marry to whom shee will that shee may bring foorth to her new husband Euen so our first husband to wit sinnefull corruption by the Lawe irritating and prouoking it brought foorth euill workes as Children to death but our corruption being mortified by the death of Christ wee are dead to the Law and it is dead to vs as the vigor of sin hauing now no force to engender or encrease sin in vs so as we are free to passe ouer and
hanging about him Tim. But how is it that men vnregenerate doe sinne freely and voluntarily seeing sinne doth hold and detaine them so violently in his bonds Sil. Euery naturall man finneth freely and willingly for sinne cannot offer any force to the will whatsoeuer the will doth it doth it freely and without constraint yet it is true that sinne doeth exercise tyranny ouer the vngodly and holds them bound so as they cannot but fulfil the lusts os it For as it fareth with a prisoner that is for debt kept and held by his Iaylor in prison so as hee cannot get out yet for some respects hee is more willing to bee in prison than to bee abroad So it is with all sinners before regeneration they sinne freely because their will cannot bee compelled and yet they cannot but sinne because they are the seruants of sin Tim. Whereof doeth this admonish vs Sylas First of the miserable estate of all men before their new birth Secondly it teacheth that in our newe birth God must vtter his whole power to pul vs out of the bands wherein the tyrant sin violently held vs a stronger then he must come or else we cannot be freed Tim. What is the end of our freedome from sinne ' and the law Sil. Not to liue as wee list but to serue God who hath beene so gracious to vs as to set vs free from such tyranny which we all stand bound to do in these two respects first as he is God our Creator full of maiesty hauing dominion ouer vs. Secondly as hee is our mercifull and mighty redeemer hauing freed vs from the cruell bondage of our sinnes hee hath paide a price for vs sc as wee are not our owne but his to serue and glorifie him in body and spirit 1 Cor. 6. and last verse As prisoners taken in warre and asterwards ransomed are bound to serue their redeemer so elect ones are obliged to Christ their ransomer and also their husband to bring forth godly workes to the honour and glory of his name Tim. How will this God be serued Sil. Not in the oldnesse of the letter but in the newnes of the spirit that is in such a new holy life as is wroght in vs by the Spirit and not as wee were wont to serue him before our calling Tim. What doth the Apostle signifie vnto vs by these words when he saith that they are to serue God in newnesse c. Sil. By newnesse is meant heere a new life or a pure and vnblameable life led according to the will of God which doth consist in a two-fold change the one is inward of the mind and will when of foolish and peruerse we are made wise to discerne what pleaseth God and obedient to follow it the other is outward when wee which haue our soules thus inwardly regenerate doe shew foorth in our manners new and vnwonted wordes and workes speaking and doing farre otherwise then we were wont to doe while wee were vnregenerate and naturall men Tim. In them that are thus changed and renewed is all become new in them Sil. Yea all Both within and without but not wholly and perfectly new for in those that are renewed there sticketh much corruption which is daily to be mortified but they are said to serue God in a new course of life because though sin remain in them yet they do not now obey the motions of sinne as before but resist and striue against them obeying and following for the most part new and holy desires and motions dooing good duties out of the loue of God and of their brethren whom before they respected not but themselues altogether Example heereof wee haue in these Romaines and in Paul the Apostle and the conuerted Theese and sundry others Tim. What is the lesson and doctrine from hence Silas First that it is not possible we should serue God and doe things pleasing to him till we bee changed and renued The reason is because we are not sufficient to thinke a good thought of our selues and secondly because God doth not allow any workes but such as come from one in grafted into his Sonne for it is faith that purifieth the heart Acts. 15 9. Tim. What is the vse of this Silas To reprooue Papists and such blind Protestants which thinke to please God with good intents and a ciuill life without new birth Secondly to moue all men to labour for renuing in holinesse Tim. Now tell vs why newnesse is attributed heere vnto the Spirite Silas Because our new birth or change from euill to good is the worke of the Spirite which by regeneration renues vs first in our body and soule and then in our manners and conuersation Tim. What is the doctrine feom hence Silas It teacheth Gods Children that whatsoeuer good is in them it proceeds from the Spirite by whose grace and strength it comes that they can loue God and obey him Tim. What vse is to be made of this point Silas It doth admonish them of humility because we haue nothing without gift of thankefulnesse for such a free great gift and of prayer also it reproues such as presume to doe good or to resist euill without the aide of the Spirite Tim. Now tell vs what is meant heere by the oldnesse of the letter Silas By oldnesse is meant the corruption of our nature and that course which was shaped by it which is called old because it cometh not from a will renued and changed but such as was in vs before our new birth Also by Letter is meant all Doctrine of the worde whatsoeuer outwardly set foorth vnto vs being seuered from Christ and his healthfull grace this is called the Letter because it is dead and of no force to vs vnlesse it bee to frame vs to an outward obedience onely vntill the Spirite of Christ doe ioyne with it to mortifie sinne and to worke our renuing Tim. What instructions are we to gather from hence Silas These two First that the whole word of God being seuered from the regenerating Spirite of Christ can effect nothing in vs towards newnes of life Secondly whatsoeuer obedieÌce men vnregenerate yeeld vnto the word of God before their conuersion it is but corruption and no part of that seruice which God will accept For it is oldnesse of letter glorious in shewe rotten within not comming from an heart purified by faith which is the fouÌdation of euery good worke Moreouer it admonisheth vs not to look for any fruite vpon our hearing or reading the word vnlesse Gods good Spirit come to ioyne with it to make it effectuall DIAL V. Verse 7. What shall we say then is the law sin God forbid nay I knew not sin but by the law for I had not known lust except the law had sayd Thou shalt not lust Tim. VVHat is it that our Apostle nowe intendeth in the verses following Sylas Hauing shewed in what meaning and sence true beleeuers
sinfull by the commandement Tim. WHat is the drift of this Text Silas To cleare the Lawe from a new slaunder which might by cauillers be cast vppon it The flaunder was that Paul in his Doctrine did make the Law a verie pestilent thing the very cause of death to himself whom it had slaine verse 8. The which slander he doth wipe away and discharge himselfe of it thus First by denying it God forbid Secondly by turning the blame of death vpon sinne For Sinne. As if hee should say it is not the Lawe which is made death but it is sinne which begets death Thirdly he proues by reason that the Lawe cannot be the cause of death for that it is spirituall that is ordering or framing a man to spirituall obedience to liue conformably vnto God which if any could doe they should not dye but become spirituall and liue for euer therefore in it selfe it must needs be an holie and a good thing Tim. What learne we out of the Obiection Silas First that a malicious Cauiller wil neuer make an end of obiecting against the trueth an vnsanctified wit is euer vnsatiable Such as enquire and obiect soberly out of a desire to learne will soone receiue satisfaction but wanton wits and contradicting spirites delight in crossing the truth Therefore their error being plainly shewed them they are to be left least wee cast Pearles before Swine Secondly that the Doctrine of the Gospell doth lye open vnto many slanders of wicked men who because they will not beleeue sound Doctrine and obey it therefore they are iustly giuen ouer to the spirit of calumniation against such men must bee armed Thirdly it behoueth the Ministers of Christ not onely to lay downe their Doctrine soundly and plainly but wisely to foresee what accusations may bee brought in against it and how to remoue them for as they may assure themselues that Satan will sifte all the corners of his wit to deuise slanders against the truth so it behooueth them to bee prudent to forecast and preuent it Tim. What are wee to learne out of the first part of Paules answer denying the slander Silas That no man especially a Minister must suffer a slander especially in the matter of Doctrine falsely to be fastened vpon him because the discredite of a Teacher in matter of Doctrine is the endaungering of the soules of the hearer For who will giue credit vnto vs if it should be blowne abroad and beleeued that we had taught poysonfull and vnsound things Tim. What is the vse of this point Silas First it reproueth such as put them vp passe by such slanders lightly as the betrayers of the saluation of their flocke Secondly it reproueth those that put them out and be Authors of them as being the procurers as much as lyes in them of other mens destruction Thirdly it admonisheth all to beware how they father any false Doctrine vpon the Ministers of Christ seeing the hurt reacheth to them and others Tim What is the second part of Paules answere Sil. That sinne wrought deatl in him thorough that which is good to wit the lawe the meaning whereof is twofold First that his sinne the more the law forbid it the more it did rise vp against the lawe and so wrapt himselfe more deeply in death and damnation as an vntained Horse the more hee is curbed the more he rageth Secondly the law shewed him his sin and made him feele it and that by the desert of it hee was vnder Gods wrath adiudged to hell fire vpon the apprehension and taste wherof his heart was smitten with deadly heauines It fareth with him as with a man condemned to dye and respited two or three dayes he feeles death euery houre though he be aliue So Paul being vnder eternall death through sin and made by the lawe to see and feele somuch hee was by this meanes as a flaine and dead man as one that hath the axe ouer his neck and euery moment looks for the mortal blow Tim. At what time was it that sinne through the lawe had wrought this death in him seeing it is playne by Scripture that while he was a Pharisy hee was farre from thinking himselfe in any such woefull and deadly estate because it is witnessed of him that hee liued vnblameably Phil. 3. 6. keeping a good conscience Acts 23 1. profitting in the religion of the Iewes aboue his fellowes Gal. 1 14. In somuch that he rather took him selfe to be iust by the keeping of the law theÌ feared death by the breaking of it therefore shew me at what time it was that the lawe wrought in him this feeling of death by reason of his transgressions aginst it Sylas This hapned vnto him vppon all presumptions euen a little afore his conuersion after that Christ had met him in the way as hee went to Damascus and had begun to humble him by terrible actions words and sights committing him ouer for further direction vnto Ananias By whose ministry he was broght and made to see two things amongst many others First that the good woorkes which he did before his conuersion they did not proceed from faith and charity and therefore in the sight of God they were no better then sins Secondly he was instructed to know the meaning of that commandement which forbiddeth lust to wit that all sodaine motions and desires of the minde deserue damnation in strictnesse of iustice now being made to perceiue this that his best righteousnesse was but iniquity with God and that his heart had beene full of euill affections and motions in the sight of God howsoeuer his life had beene without blame in the sight of men these things I say being beleeued and eainestly thought of with application to himselfe of the threatnings of the law against his inward and secret corruptions and hipocrisie brought him to see and feele himselfe to be in the case of a fellon condemned to dye euen a most miserable and dead man without the grace of God in Iesus Christ this was the beginning of his conuersion Tim. Tell vs now what instructions wee are to gather from all this Silas Two first that it is a mans owne sin which produceth and begetteth his death the law onely sheweth a man his sinne conuict him of it and maketh him feele himselfe guilty of death prouoking him by his own fault to doe that which shall more deserue condemnation For as an earthly King hearing of some subiects apt to mutiny and rebellion giues his commaundement to them to forbeare assembling to weare no weapons vppon paine of death hereby they are made the more rumultuous are apprehended conuicted as guilty of the breach of the Kings edict and therefore executed whereof their rebellious mind is the proper cause the kings commandement onely an accidentall cause so it is with the law it is but the accidentall cause of our destruction which properly commeth from our sins Secondly we are taught that whosoeuer God meaneth to bring
to his Sonne Christ to enioy his righteousnesse and life they must feele their owne death denounced by the law against the desert of their sins for howsoeuer there were in Pauls conuersion somethings extraordinary yet this is ordinary to him with other elect sinners First to be killed by the law in the sence of their sinnes and damnation ere they be made aliue by the grace of the Gospell Tim. Whereto serueth this Silas First to comfort them which haue got a tast of their owne destruction and are troubled and humbled by it such are in a good way to Christ as a corasiue or potion when it smarts workes a good signe Secondly it serueth sharply to reproue such as are forward to draw the promises of life vnto themselues before the lawe hath slayne and wrought a sence of death in them it is all one as if they would haue their wound or sore healed without lanching their disease or sicknes cured without phisick Tim. We haue heard that not the law but sinne beeing irritated by the lawe workes death what would the Apostle haue vs to learne by that Sylas That it brings to open knowledge the malice of our naturall sinnne and prauity which consists heerein in that it doeth abuse perniciously such a good thing as the lawe is to the encreasing of sinne and to the woorking of death This may bee set forth by the comparison of such stubborn diseases as are made the worse by such remedies as are applyed to heale them euen such a vile thing sinne is which taketh occasion to breake out more vehemently by that meanes which was giuen to restrayn it And it is in this sence saide of sinne that it is made by the lawe out of measure sinfull partly because by the knowledge of the law sinne which was hid before doeth now shewe it selfe to bee more grieuous and partly because by the restraynt of the law it doth rage more vnmeasurably Tim. What vse is to be made of this truth Sil. First to be humbled considering that wee carry such a poysoufull thing in our owne bosome Secondly to be very watchfull ouer our owne heart taking diligent heed vnto it least the in-bred venoune break out Thirdly to ãâã vs to pray vnto God in hearing the Law that our vicious nature abuse it or to the waxing worse thereby Lastly tobe thankfull ãâã ãâã Christ by whose soueraigne grace this malady is begun to bee cured in vs and shall be perfectly healed at the time of our dissolution by death Hitherto we haue seene three excellent vses of the Law first discouery of sin secondly life and blessednesse if it be obeyed also death if it bee disobeyed thirdly irritation and encreasing of sinne and of destruction this happeneth accidentally and is not of the Law it selfe as the two former DIAL X. Verse 14. For we know the Law is Spirituall Tim. VVHat doth this Text containe or whereunto tendeth it Sylas A reason for to proue why it is not to be reckned as a fault in the law if vpon the knowledge thereof there followes death because the law is spirituall but the Spirit is properly the cause of life and therefore it cannot bee properly the cause of death for one and the same efficient cause cannot by it selfe produce two contrary effects vnlesse it be in respect of a subiect diuersly affected as the Sun hardeneth clay and softeneth waxe Tim. In what meaning is the Law called spirituall Silas First because it is not giuen by men but God himselfe by his Spirit was the inditer of it Secondly because it reacheth not to the outward man onely but to the most inward motions of our minde and will requiring obedience from our very spirits and thoughts yea requiring a spirutually euen a perfect and Angelicall obedience in soule and body Thirdly because this inward obedience of the Law must come from that Spirit which is the author of the Law in these respects it is called spirituall But this property of Spirituall cannot be affirmed of the whole law For the ceremoniall law stood in bodily rites The iudiciall law did respect outward acts Therefore it is meant onely of the morall law the ten Commandements of which it may be affirmed that euery Commandement of it is spirituall striking at the roote and piercing euen the very soule and spirit of a man such is the nature of the world answerable to the nature of God who searcheth hearts and thoughts Heb. 4 12 13. Tim. What benefit are we to make to our selues from hence that Gods Law is spirituall Silas First heere we learne a difference betweene the ciuill lawes of men and the lawes of God the former take no knowledge of thoughts except they be vttered in words and actes the latter doth Secondly one may keepe all the lawes of men and yet be a very vicious and wicked person whereas Gods law teacheth to follow all vertue and to shunne all vice Thirdly it is not enough to conforme a mans selfe to Gods own law namely in outward actions onely without internall obedience Fourthly it reprooues such as thought the Law of Moyses to require no more then externall duties as the Pharisies expounded the Law See Math. 5. Fifthly it prooues to vs that the Law is vnpossible to bee kept of vs who cannot in this flesh attaine such exacte puritie and so reprooues the Papists who teach that we may merite by workes and doe more then the Law commands cueÌ works supererogatory Sixtly it helps to vnderstand the true meaning of the Law that in the forbidding or commanding of outward workes euill or good God forbids and commands the very first thoughts and desires of those workes Seauenthly it doth admonish all men as they would please God to haue more care about the ordering of the inward motions then of the outward actions Lastly it must warne vs with earnest prayer to craue helpe of God to strengthen vs by his Spirite to giue obedience to the Law in some measure of truth and sincerity Tim. What learne wee by this that the Apostle saith wee know that the Law is spirituall Silas It teacheth vs that this doctrine was not vncertaine and doubtfull but well and publikely vnderstood and knowne in the Church onely Secondly it reprooueth such as liue in ignorance of the nature of the Law which is a dangerous thing for it causeth men to rest content with outward ciuility and honesty of manners with neglect of the inward reformation of the heart which is the maine duty of a Christian as appeareth in the example of Pharisies Mat. 23 throughout Whereas Christians must exceed the righteousnesse of Scribes and Pharisies Math 5 20. and imitate Zachary and Elizabeth Luke 1 6. DIAL XI Verse 14. But I am carnall sold vnder sinne Tim. VVHat is the drift and purpose of this Scripture Silas In these words the Apostle doth confesse and bewaile his remaining natural corruption and so maketh
merits which are to be abhorred howsoeuer couered coloured with the name of Christ. 2. It admonisheth al men to seek after the true distinct knowledge of Christ and to desire to knowe nothing but him vnto their Saluation hungring after his righteousnesse wherein standeth their full and perfect happines Tim. What is the other instruction out of this first part of the verse Silas That the whole righteousnesse of Christ and whatsoeuer is in him is theirs which are his members by faith Tim. By what meanes may we know them which are thus his members Silas By this marke that they walke not after the flesh but after the spirit Tim. But wherefore doth the Apostle repeate this hauing mentioned it before Sil. Because faith by the which we are in Christ being an inward and hidden thing seated in the heart may easily be counterfeited by hypocrites who if they doe say professe and glory as they are apt enough to doe that they are in Christ there is none can controlle them because none can see what is within their heart And howsoeuer such as are in Christ and haue faith cannot deceiue themselues yet many doe by thinking that they are in Christ and haue faith when they haue not presuming of what they neuer receiued This moued the Apostle heere againe to mention such a witnesse of our being in Christ which is outward and more subiect to sence and therefore lesse apt to deceiue namely newnesse of life or sanctification which is such a thing as without it we can neuer assure our selues that our sinnes are forgiuen by Christ and that wee are free from condemnation For though it bee not the proper cause of our comfort yet it is a cause without the which we can haue no sound comfort because it is ioyned vnseparably with iustification for God doth euer sanctifie by his Spirite whom he doth iustifie by faith also newnesse of life is a sure testimony of a liuely faith which makes vs certaine of our reconciliation with God Moreouer newnesse of life is a fruite of the Spirite and it is a chiese part of our thankfulnesse to God who is then most honoured when his will is sincerely obeyed Tim. What vse is to be made of this doctrine Silas First it reproues the hypocrites who say they haue sanctification and yet still walke after their owne corrupt lusts Secondly it admonisheth all to labour for sanctification without which there is no certainty of iustification to be had Lastly it much confirmeth such Christians as labour to leade their liues purely after the motions of Gods Spirit stiuing against the lusts of the flesh grieuing hartily with a godly sorrow for their dayly failings of infirmities rising by true repentance laying hold vpon forgiuenesse promised of Christ in the Gospell and euer after walking more awfully and warily and endeuoring to profit to better and greater obedience of the worde let not such despaire DIAL V. Verse 5. For they that are after the flesh sauour the things of the flesh and they that are after the Spirit sauour the things of the Spirit Tim. VVHat doth this text containe Sil. The Apostle hauing turned himselfe againe to the doctrine of sanctification affirmeth of all beleeuing iustified persons that they study to liue and leade an holy life this hee declareth by a comparison of contraries after this manner They which are after the flesh walke after the flesh and liue wickedly but they which are after the Spirit walke after the Spirit and liue godly Tim. Now expound the words and tell vs who they are that are said to be after the flesh Sylas Vnregenerate and wicked men who are nothing spirit euen as carnall men guided by the flesh are wholly giuen and addicted to such workes as bee euill The reason hereof is that which our Sauiour saith Math. 12 33. make the tree good and the fruite will be good also it is the nature of the spirit and grace of God to moue and prouoke vnto such works as be like it selfe that is to say holy and good works as the spirit is holy and good Tim. But many godly persons which are after the spirit haue both thought vpon and done the things of the flesh as Dauid Peter c. Howe then is it saide that they which are after the spirit sauour the things of the spirit Sil. It is so yet godly persons are not mooued to those euill works by the spirit but by remaining flesh and dwelling sin for the godly are sanctified in part and not perfectly and wholly therefore it is that they are still subiect to sin which as they doe not commit by full consent of will so they rise againe from it by repentance Secondly a spirituall and godly person must not be iudged by one or some few acts and deeds of his life but by the tenour of it and as it is for the most part now for the most part godly men do sauour and mind the things of the spirit their desire is to liue honestly and to keepe an vnspotted conscience toward God and all men Tim. Shew vs nowe the profit that is to bee gathered out of this doctrine Silas First it teacheth that all beleeuing iustified persons much exercise themselues in such works as are commanded of God for iustification by faith wheresoeuer it is it hath alwayes annexed with it sanctification or study of an holy life which can no more bee separated from it then a liuing man can bee separated from the Soule Secondly heere is a speciall comfort for such as endeuour to doe good things pleasing to God with loue and delight in them because such haue the spirit of Christ and therefore are certainly iustified free from sin and death and shall neuer be condemned but eternally saued in heauen Lastly it affoards a reproofe to such as say they haue the spirit of Christ and yet sauour not the things of the spirit being either openly vicious and wicked or else careles of a godly conuersatioÌ neither fearing the offence of God nor yet once in earnest minding his glory DIAL VI. Verse 6. For the wisedome of the flesh is death but the wisdome of the Spirit is life and peace Tim. WHat doth this text containe Silas Vnto the doctrine of sanctification set forth in the 5. v. here is now ioyned an exhortation stirring vp beleeuing persons vnto holinesse of life Secondly a dehortation to disswade from following the lusts of the flesh and liuing wickedly Tim. By what argument and reason doth he call men from walking after the lusts of the flesh Sylas By a reason taken from the effects thus To liue after the flesh following and obeying the lustes thereof will bring forth death and therefore we must not sauour and affect the things of the flesh but eschue them rather Tim. By what reason are beleeuers perswaded to sauour the things of the spirit or to liue holily Silas By a reason taken from the effects after this sort To sauour the
and vnregenerate men be enemies to God Silas By this reason because their flesh or corrupte nature neither is subiect to the law of God neyther indeed can be For such coniunction is betweene God and his law as to be enemy to eyther makes vs enemies to both Tim. What is meant heere by not being subiect to the law of God Silas Thus much the not yeelding and obeying the law of God but rather resisting rebelling or rising vp against it after an enemy-like fashion louing and practising that which Gods law forbids and hating and eschuing that which the law of God commands Tim. What will follow of all this Silas That they which are in the flesh that is to say carnall naturall men not renued by the Spirit of God such cannot please God but are voide of his grace beeing vnder death and damnation Moreouer from hence doth follow euen the very quite contrary as namely that the wisedome of the Spirite submitteth it selfe to the law of God being willingly subiect and obedient to it And therefore they which are in the Spirite endued with true holinesse by the worke of the Spirite they do please God and are his friends and be in his fauour free from condemnation and are in the way that leadeth to life and peace This contrariety and opposition the Apostle doth conceale eyther because it was manifest and plaine enough to bee vnderstood or for that the wisedome of the flesh and the wisedome of the Spirit doe not cause death and life after one sort and fashion For the former causeth death as an efficient and meritorious cause deseruing it in strictnesse of iustice the latter causeth life and peace as a way and meanes leading thervnto by Gods mercifull ordinance and as a cause without which no man can euer attaine happinesse in Heauen Tim. Hauing now opened and expounded the Text let vs heare what we are to learne from hence for our profit and vse Silas This present Text serueth and helpeth vs to confute errors to instruct vs in the truth to humble the pride of our nature and to comfort our feeble mindes The errors that are heere confuted are first such as restraine the wisedome of the flesh to sensuality thinking our appetite or sences onely to be enemies to God resisting his law whereas our very reason and will are defiled with sinne and be thereby turned against God and bent against his law Secondly the error of the Papists which condemne marriage of Ministers because it is saide such cannot please God which bee in the flesh Pope Syrtius so concluded and collected from this Text. Thirdly the error of the Manichees which thought that the very substance of the flesh and body was the worke of the Diuell and sinfull because it is written the wisedome of the flesh is enmity with God whereas flesh signifieth not our substance but the vicious quality of sinne cleauing to our substance Fourthly the error of the Pelagians and Papists touching free will of which they teach that it was able to loue God and to bee subiect to his law without grace or at the least being a little holpen by Gods Spirite it could refuse grace or receiue it if it list as the Papists teach whereas indeede our free will is dead in trespasses and sinnes an enemy to God and can no more without grace bee subiect to God to loue and obey his law or beleeue his promises then an enemy abiding so can or will loue his enemy and bee subiect to him Secondly the truths that are heere taught are these First that Sathans malice against mankinde is most extreame in that hee hath poysoned not onely the inferiour partes of our soule but the chiefe and most noble parts euen our reason minde and will yea the whole heart with the contagion of sinne Secondly that all men naturally are in a most wretched and most wofull estate being enemies and rebels to God proudly obstinately bent against him and he iustly against vs to destroy vs with eternall wrath as that subiect must needs perish that hath the King his enemy and that pot must needs be broken that fighteth against the Potter Thirdly this Text serues to humble vs by remembering and beleeuing that we were once in this wretched estate and haue in vs still some wisedom of the flesh rebelling against God Rom. 7 22 23. Lastly this Text serues to comfort vs thus If Christ by his death reconciled vs to God when by sin we were his enemies hee will much more preserue vs being reconciled to him Rom. 5 10. Also Rom. 8 32. The consideration heereof should prouoke all beleeuers to greater loue and thankefulnesse to Christ Iesus the greater his loue appeared in restoring vnto vs the friendship of God which we had lost by sinne DIAL IX Verse 9. Now ye are not in the flesh but in the spirit because the spirit of God dwelleth in you but if any man haue not the spirit of Christ the same is not his Tim. VVHat doth this Text containe Silas An application of the former doctrin vnto the beleeuing and Christian Romanes For that which he before had generally taught of the sanctification of the Spirite and of the desire and study both of spirituall and carnall men hee doth nowe particularly apply it to the Saints at Rome as his manner is The summe whereof is thus much That they which are after the flesh and carnall men sauour the thinges of the flesh wholly minding and caring for thinges that bee carnal and euill and so they with their course of life perish as enemies to God whereas spirituall men minde and care for spirituall and good things pleasing God as his friends and children From whence the Apostle doth gather that seeing the Romanes were not in the flesh but in the spirit spirituall not carnall men therefore they were none of Gods enemies but his friends and children being reconciled vnto him and pleasing him made partakers of his spirit and of his Son and therefore free from condemnation as he had vniuersally taught in the first verse of this Chapter Tim. What may we learn for our instruction from this preceeding and method of the Apostle Silas From hence wee learne the way of cutting and deuiding the word of God aright to be this namely first to propound doctrine generally setting it forth by similitudes confirming it by reasons Secondly to descend to particular applying it to the vse of euery Christian in the assembly for teaching confuting reproouing for exhorting and for comforting this application is the life and soule of doctrine and as a whetstone to set an edge on it it is frequent in scripture Tim. Now shew vs the seuer all parts of this text Sylas The parts bee two first a proposition in these words ãâã Romanes are not in the flesh it is set foorth by the contrary but ye are in the Spirit Secondly a confirmation of the things propounded by two prooses or
sinner this is the voice of euery mans owne conscience conuicting him of the breach of the law sundry wayes Now the conclusion followes necessarily Therfore I am a most accursed wretched man worthy of eternall damnation in hell fire This conclusion is the worke of the holy Spirite causing euery elect sinner to apply vnto himselfe the most horrible threatnings of the law whereuppon there ariseth in the conscience great feare horror and astonishment for which there is no salue in the law which is able to kill but not to make aliue Tim. But are all the elect partakers of this feare before their connersion and all in a like degree Silas All the elect which come to yeares and discretion are not conuerted without this feare but all haue not a like portion of it for God dispenseth the measure of this feare as it pleaseth him to some more to some lesse it faring with men in their new birth as with men in their naturall birth where some are borne more easily some with more payne as some sores are let out with the pricking of a pin and some need much lanching Tim. Tell vs what profite and vse wee are to make of this doctrine touching the degrees that are vsed in the conuerting of elect sinners Silas First we are taught how miserable we are by nature we being the children of Gods wrath and condemnation liuing alwayes as bondmen in fear of his punishment Eph. 2 1 2 3. Secondly we are taught how needfull it is to haue Gods Law soundly opened and applyed vnto vs seeing we haue not the Spirit of adoption till we haue the Spirit of feare and this is gotten by the ministery of the Law Thirdly we are warned what duties men are to do vpon the hearing and reading the Law that they may further their owne conuersion which be these First by the Law to get distinct and sound knowledge of sin Rom. 3 and 7 7. Secondly rightly to vnderstande what that curse is which the Law threatneth vnto sinne sinners Thirdly a diligent search and examination of our selues whether we be not guilty of these very sinnes against which the law denounceth the wrath and curse of God Fourthly Legall faith beleeuing that we are breakers of the Law and do deserue the curse of the Law Lastly vpon the application of the Law to our selues to labour and worke our owne hearts to get them humbled and broken with feare and terror of Gods iudgements For then and not before the heart is made meet to receyue the Spirit of Adoption Heere are reproued such as gather too much hope from the Gospell ere the Law haue duly feared and taken them downe with griefe shame Tim. Is there any other vse to bee made of this former point Silas Yea these three First they that had neuer any portion of this Legall feare haue iust reason to feare mistrust their owne conuersion Secondly if any bee vnder this discipline of the lawe hauing their conscience feared and troubled with the consideration of the condemnation due to their sinnes let them not bee much discouraged for they are in a good way to true conuersion Lastly let such as haue the spirit of feare not rest there but passe on till they haue the Spirite of Adoption least it fare with them as it fared with Esau Caine and Iudas Tim. What is the next degree of a Christians conuersion Silas To receiue the Spirite of Adoption Tim. What are we consider in this third degree Silas These three things First of Adoption what it is Secondly what is the Spirite of Adoption and thirdly what it is to receiue the Spirite Tim. What is Adoption and how may it be declared Sil. Adoption is the making one actually a son by grace which is no sonne by nature Ephe. 2 3. Gal. 4 4 5. For this word Adoption is borrowed from the custome of men who being Childlesse doe adopt and take to them of fauour the childe of another to bee their sonne This benefit of Adoption may be declared many waies First by the person of him who adopteth to wit God who hauing a naturall Son yet wanting sonnes in our kinde hath Adopted men woemen to be his Children which is not the wont among men but quite contrary Secondly by the persons of vs who are Adopted beeing both beggerly and void of all goodnesse being also his enemies full of all vnrighteousnes Rom. 5 6 7 8. Thirdly by the dignity of the thing it being a matter of wondrous excellency to haue such a sonne-ship more a thousand times then to be the sonne of a most mighty Prince Fourthly by the manifold and exceeding benefits which comes by Adoption namely to bee heire of the world and of Heauen Lastly by the duty of adopted ones being briefly touched in Malachy 1 6. and more largely in 1. Pet. 1 14 15. Tim. What is meant by the Spirite of Adoption Silas A speciall grace of the Spirite certifying our Adoption vnto vs. A grace which flowes from Adoption and is proper to Adopted ones seruing to witnesse their Adoption and therefore fitly called the Spirite of Adoption Tim. What be the two effects and fruites of the spirit mentioned in this Text Silas The first is to seale or assure in the hearts of the elect children of God the witnesse of their adoption by Christ hence it is called the Spirit of Adoption and in the same sence also it is tearmed the earnest of our inheritance Ephes. 1 14. The second is to open their mouths with childlike confidence and godly feruency to pray vnto God as to a most louing father Hence it is called by the Prophet Zachary the Spirit of Grace and of praier Zach. 12 10. Tim. How do the elect receiue the spirit of Adoption Silas By the Ministery and preaching of the Gospell as the Spirit of feare and bondage is giuen by the preaching of the Law Hence the Gospell preached is called the Ministry of life of righteousnesse and of the Spirit because through the Ministry of the Gospell the Spirit is effectuall to quicken the dead hearts of the elect thorough Faith in Christ thereby to be made righteous before God and to become his sonnes and heires of eternall life This is proued by the word of the Apostle Gal. 3. 2. This would I know receiued ye the spirit by the workes of the Law or by hearing Faith preached that is by hearing the Doctrine of the Lawe or by the doctrine of Christ apprehended by Faith Tim. But how and after what sort doth God worke in the Gospell when by it he will worke in his Children the Spirite of Adoption Silas The Spirit of Adoption is receiued into the harts of the elect by these degrees or seuerall works of grace First after the Conscience is humbled and terrified by the Lawe being brought to see and feele an extreame neede of Christ crucified there is engendered an earnest desire and longing after him and his merites such
vp to thankfulnes that Christ so holie so high so blessed should be giuen for vs so prophane so vile so wretched Sil. What vse of this is further to be made Tim. It ouerthroweth humane merit of all sorts seeing no man giueth ought vnto God but God giueth all that he hath vnto him and that freely Tim. What more may we learne from hence Silas This whatsoeuer is giuen to any man if Christ be not giuen withall it can be no good thing to him for as hee that possesseth Christ must needes haue all good things so hee that possesseth not Christ hath no good thing Aboue all thinges then labour for him to haue him and iudge all losse and dongue to him Tim. Who are the persons for whom Christ was giuen Silas For vs that is euen Paul and all others which are like him to wit such as God hath predestinated and called Tim. But is not Christ sufficient to saue all men Silas Yes he is were it that all men had Faith to receiue him but as the Sun giues vs no light without an eye to behold it nor cloathes warme vs except we put them on nor meate feede vs vnlesse it be eaten so neyther doth Christ auaile any man but beleeuers of whom there is an vniuersality and a world as there is a world and vniuersality of vnbeleeuers Tim. What vse of this Silas To prouoke all men to labour for to becom true beleeuers better neuer to haue bin then not to bee of this number Note further that the world All is so limited to the faithful as Gal. 3 22. that it serueth also to take away the difference between Iew Gentile as Ro. 10 11 12. DIAL XXX Verse 33 34. Who shal lay any thing to the charge of Gods elect It is God who iustifieth who shal condemne It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God maketh request also for vs. Tim. VVHat are we to thinke of the reading of this Text Silas Some reade it all by interrogation or question thus who shall accuse shall God who iustifieth whoe shall condemne shall Christ who is dead c. containing a reason Some reade it by question and answere thus Who shall accuse it is God who iustifieth that is no body shall accuse for it is God who iustifieth who shall condemne it is Christ which is dead that is no body shall condemne for it is Christ who is dead risen sitteth at the right hande of God and maketh request This latter reading is the best because it is more plaine and casie then the former which doth obscure the sence and is against the credite of the greeke Copies which rcade it not by a continued interogation Tim. What doth this Text containe Silas Two things First a double assault implied and folded in the Question Who shall c. Secondly it shewes the remedy in the answere It is God c. Tim. Where is the first assault or temptation Sil. In these words who shal lay ought to the charge of Gods chosen to lay to ones charge is a word taken from ciuill Courts signifies to accuse to cal one into law to enter suite or action against him charging him with some crime or guilt and by Gods chosen is meant such as be elected of God vnto life eternall and doe beleeue the Gospell Tim. What doe ye learne from these words Sil. That all the merites of Christ are appropriate vnto elect faithfull ones for these he dyed rose againe sitteth at the right hand of God and maketh request for them those God iustifieth sanctifieth and glorifieth Where is then that vniuersall grace by which all and euery are said to be redeemed by Christ effectually For of his suffiency is not the question Tim. Now ye haue expounded the words of the question tell me what temptation against our faith is infolded and wrapt in them Silas This there be sundry aduersaries that will rise vp and accuse vs as guilty of sinne and death how shall we doe And indeed so it is First Sathan will charge vs Reuel 12 10. Secondly the lawe of Moses which wee haue transgressed Iohn 5 45. Thirdly our owne conscience will accuse vs Rom. 2 15. Lastly the worlde will accuse vs as it accused Christ Iohn Buptist the Apostles and others Now it is heauy to haue so many and subtle accusers in such a Court as before Gods tribunall where the case concernes our saluation or damnation Now the remedy which Paul doth giue vs against this temptation is a very fit and excellent remedy euen this It is God who iustifieth And note heere that iustification by absoluing is opposed both vnto accusation and condemnation from both an elect sinner is freed at his iustification Tim. What is meant by iustifying Silas To iustifie signifies to absolue or acquit from guilt of sinne and to account or pronounce one iust That this is the meaning of the worde may appeare first by comparing this place with Acts 13 39. Where the worde iustified can signifie no other thing then absolution from sinne Secondly because it is set against accusing condemning which are two actions of iudgment the one charging a man with guilt and crime the ther pronouncing punishment vpon him beeing founde guilty and conuicted Therefore iustification which is the contrary to both these must needs signifie the absoluing and acquitting one from guilt and punishment and the pronouncing of him iust and this comes vnto vs by the obedience and death of Christ being laid holde of by a liuely faith Tim. Now the word is expounded let vs heare what is the force of the Apostles answere and the effect of the remedy affoarded vs Silas Thus much that it is in vaine for any to accuse the faithfull because they haue God who himselfe is the iudge to acquit them Tim. What is our doctrine from hence Silas They whose sinnes God pardons and accepts for iust men neede not feare the accusation of all their enemies the reasons hereof be these First when contraries bee immediate the putting or granting of the one is the remouing of the other as thus The number is euen therefore it is not odde Abraham is in heauen therefore not in any part of hell So here God absolues therefore it bootes none to accuse for if they do it is to no purpose Second reason God is the highest iudge and his tribunall seate is the supreme iudgement seat therefore from thence there is no appealing As amongst men persons accused or condemned may appeale till they come to the highest Courtê so being absolued before Gods tribunall seate there is no further accusation to be feared all appeales from thence be void and of no force Tim. What vse is to be made of this doctrine Sil. It must serue to strengthen comfort vs in the terrour of conscience being frighted with the guilt of sinne the sentence of the law
and an illusion of the diuel Their reasons be First because none can be certaine of his perseuerance in grace contrary to Rom. 8 29 30. Secondly because they finde the word heere Englished Perswaded to be elsewhere in Scripture applyed vnto coniecturall knowledge as 1 Thess. 1 4. Rom. 15 14. 2 Tim. 1 5. Heb. 6 9. The cause whereof is because in these places the Apostle speaketh not of his own but of the faith election of others wherof we can haue but a charitable perswasion The second vse of this doctrine is to prouoke all that finde not this certaine perswasion of Gods loue to labor for it and those which haue it to be exceeding thankfull to God for it Lastly this reproues those that build their perswasion of Gods loue and their title to eternall life on grounds which be probable onely as because they are baptized and haue knowledge and make protestation and come to Sermons and Sacraments and do some good things and refraine from some euil things and haue bin manie waies blessed and holpen of God for al these things are common both to good and bad which liue in the bosom of the Church See Eccl. 9. 2. 1 Cor. 10 1 2 3 4. Hypocrites may haue and many haue them all in a farre greater plenty and proportion then very many of Gods children haue them CHAP. IX DIAL I. Verses 1 2 3. I say the trueth in Christ I lye not my conscience bearing mee witnesse in the Holy Ghost that I haue c. Timotheus WHat doth the Apostle handle in this Chapter Silas In this Chapter and the two following Paul entreateth of that great mystery of diuine election and reprobation and of the reiection of the Iewes and the vocation of the Gentiles depending thereon Tim. How doeth hee fall into this dispute and argument of Gods eternall predestination Tim. Of this diuers men iudge diuersly they all so agree in the matter of his treatise as yet they vary about the coherence and knitting of these three following Chap ters to the former Some thinke that he climeth vp to the mystery of election that he may lay foorth the fountain of faith and iustification and so proue them to be free and independant vpon vs. Others say this depends on Chapter 3. verse 29. where the Apostle hauing prooued righte ousnesse by faith now he setteth on the other thing to proue that it comes without respect of persons both to Iew and Gentile which beleeue and that according to election Others fetch the coherence from verse 30 or 38. 39. of the eight Chapter thus If God will glorifie whome hee foreknewe and the faithfull cannot bee separated from Gods loue how comes it that the Iewes whome God foreknew once and which are Gods onely people are now cast out and repelled from grace and glory Vnto which he answereth that all which be Iewes by carnall generation be not the people of God vnto whome the promises doe belong but the elect alone whether Iewes or Gentiles But I take it rather this to be the reason of the connexion that against the former doctrine of iustification by faith the vnbeleefe of the Iewes might bee obiected thus If Pauls doctrine bee true which hitherto hee hath taught of the right way of being iustified and saued thorough faith in Christ why doe not the Iewes approue and embrace it either the Iewes are none of Gods people or the doctrine and promises of grace belong to them if not to them then how is God faithfull in keeping promise seeing hee sayed hee would be their God Vnto which the Apostle answereth that the Iewes obtained not righteousnesse and saluation by Christ because many of them were vnbeleeuers The reason of this is because they were reprobates for such as were elect did beleeue and were iustified and saued which is sufficient to proue God true of his promise which was neuer made but to Abrahams spirituall seede not to such as came of him according to the flesh Tim. What be the parts of this Chapter Silas Three first a graue protestation of Pauls sorrow in behalfe of the Iewes which beleeued not in Christ vnto verse 6. Secondly a defence of Gods promise against humane reason to verse 24. Thirdly a declaration of the mystery touching the calling of the Gentiles and refusing of the Iewes by the oracles of the Prophets which did foretell the one and the other to the ende of the Chapter Tim. Why did Paul beginne with protestation of his sorrow Silas To auoide the offence of the Iewes who were likely to take indignation at this doctrine therefore hee vseth an insinuation to gaine their good will for which purpose he also prayseth them ver 4. 5. Which commends the wisedome of the Apostle in preuenting the contempt of his doctrine Tim. What doth he performe in these three first verses Silas Hee layeth downe or propoundeth the trueth Secondly the greatnesse Thirdly the cause of his sorrow The trueth and greatnesse of his sorrow he proues by a sacred oath calling Christ his conscience and the Holy Ghost to witnes that it was so that he did truely and great ly bewaile their case Tim. What instructions are we to learne out of this first verse Silas That a Christian must alwaies speake trueth but especially in an oath the reason is because an vntrueth vttered in an oath is not onely a lye but it is a periurie which is a greater sinne Secondly because by such vntrueths Gods name is dishonoured when hee is called to witnesse a false matter who is the auenger of all falsehoode Tim. What vse hereof Silas It admonisheth all men to take heede what they affirme or denie vpon their oath that it be no vaine matter or vncertaine and doubtfull or vntrue or false but such as they know to be most certaine and true Tim. What further instruction from hence Silas Hence wee learne what an oath is by whome we may sweare and in what forme of words Tim. What is an Oath Silas A confirmation of some hidden trueth necessary to be knowne and yet not knowne to others by appealing to the witnesse and iudgement of GOD who is the searcher of hearts and punisher of periurie 1 Kings 8. 32. Heb. 6. Tim. By whome may we sweare Silas By Christ Iesus and by the Holy Ghost as well as by God the Father which doth plainly proue the deity of Christ and the Spirit as also that it is a sinne to sweare by any Creature because they are not the searchers of hearts nor punishers of secret periuries also because swearing lawfully is a part of Gods worship Deut. 6. 13. Tim. Why then doth Paul put his conscience in the Oath it being a creature Sil. His meaning is that what his conscience knew to be true Christ the Spirit also knew it more perfectly Tim. In what forme is an Oath to be taken Silas Thus I speake the trueth and lye not Christ bearingmy conscience witnesse Tim. What
sake he maketh noble or base Eightly Paul saw no other cause of election but the will of God and it is dangerous to assigne that to bee a cause of election which Paul purposely entreating of this matter saw not this is to make our selues wise and him blockish nay our selues wiser then the Holy-Ghost Ninthly if the cause of election were workes or faith or vnbeleefe cause reprobation what need he say Oh the depth or obiect Is their iniquity with God and therefore it necessarily followeth that election is most free and absolute without any dependance vpon them Yet God did not chuse vs to the end without respect to the meanes for his decree concerneth both meanes and the end This is sufficient to stoppe the clamours of the Lutherans Tim. Doe ye thinke so of reprobation that it is free also without dependance on infidelity or ill workes fore-seene Silas In that some are not chosen to life it is without all respect of their vnbeleefe as a mouing cause but in that they are not onely refused but also appointed vnto destruction this is not without reference to infidelity sinne which as it is the proper cause of damnation so it moued God to ordaine to destruction but not to refuse and cast out from saluation for this was done to Esau ere he had done euill Secondly it is written God hardneth whom he will his will then is the high and first cause why men are not saued Thirdly God as a Potter may make vessels to ignominy for his wils sake Fourthly as we were corrupt in Adam God could see nothing in any man saue vnbeleefe and sinne And therefore if these had moued him not to chuse all had beene reprobated then Paul also should haue said that the purpose might remaine according to merite Lastly there is no vnrighteousnesse to cast off and refuse for sinne all will confesse this to bee iust Tim. What is the end or finall cause of election Sil. The vtmost end is the praise of his free grace Eph. 1. 5. hence elect are called vessels of mercy Rom 9 23. The nerest cause is mans saluation to attain eternal life and the final cause of reprobation is the praise of his iustice and the destruction of sinners Tim. What be the effects of election Silas Two First grace in this life as redemption by Christ vocation faith iustification adoption sanctification repentance good works perseuerance in grace Secondly vnspeakable and endlesse glory in heauen Tim. Are men and women elected to both these Sil. They be so for first Iacob and Isaac were chosen to the grace of the promise verse 8. but this comprehends al. Secondly it were absurd to separate the means from the end or end from the meanes Thirdly Scripture speaketh thus Acts 13 48. So many as were ordained to life beleeued Fourthly hec speaketh of election which is a preparation of the Vessell of mercie to glorie and which is ioyned with loue which is a willing of eternal life to men and all things which bring thither Tim. What vse of this point Silas It confuteth the Papists which say it is to grace and not to glory this they attribute to mans merits Secondly it reprooues such as thinke themselues elect to life they wanting notwithstanding the meanes of effectuall calling and good life Thirdly it comforts such as haue the means that they are sure they be elected to the end for meanes and end be linked together Ti. May they perish whoÌ God hath chosen purposed to saue Sil. No they cannot for the purpose remaines firme Secondly God is vnchangeable and his loue is so too Thirdly then God should not be Almightie if he were not able to saue such as hee was once willing to saue Fourthly there would be no sound comfort to the godly except this foundation of God remaineth sure God knoweth who are his 2 Tim. 2 19. Tim. May such as be elect know themselues to be such Silas They may know it by their calling therefore is election heere ioyned with calling and before Rom. 8 28 30 because the counsel of election being hid before in the counsell of God is manifested in our calling Tim. What should this teach vs Silas First that such as haue but an outwarde calling by the Gospell ought to hope well of their owne election that it coÌmeth of his purpose to saue them by saith Secondly because many are called which be not chosen it should stirre vp all sorts of Christians to examine their owne hearts whether they haue obeyed their Calling hauing their hearts changed from vnbeleefe and loue of sinne to faith and loue and practise of righteousnesse Thirdly let such as yet feele not this calling not dispair for who knoweth what may be tomorrow God calleth and turneth at all houres Mat. 20 1 2. Example in Paul and the theefe c. Tim. What are we to thinke of the election of others Silas First let euery man be most careful of his owne to assure it to himselfe by graces of the Spirit 2 Pet. 5 6 7. Secondly in charitie we are to hope well of all which heare the word and outwardly obey it 1 Thess. 1 6. Leaue to God the iudgement of certainty and the searching of hearts DIAL VII Verse 12 13. It was sayde vnto her the elder shall serue the yonger as it is written I haue loued Iacob hated Esau. Tim. VVHat is the end and scope of these words Silas To declare that the difference betweene one man and another touching grace and eternall life depends onely vppon Gods purpose and election and not vpon our worthinesse or vnworthinesse This is declared by two Oracles of God or testimonies of Scripture The first is taken out of Genes 25 23. The latter is taken out of Mal. 1 2. Tim. What is the meaning of the former place of Genesis Sil. That Iacob the younger brother should be Lord and Esau the elder should serue him Tim. This difference might come by chance or by their own deserts Silas Not so for first it was spoken ere they had done good or euill Secondly by another place of Malachy it is shewed that Iacobs dominion came from Gods loue and Esaus bondage from his hatred therefore it is Gods onely purpose which discerned between them and consequently betweene all other men Tim. But doe these words taken out of Genesis fitly belong to proue Gods eternall election to be the soueraigne cause of eternall saluation in heauen Silas Yea they are so or else Paul being ledde by the Spirit of God would not haue alleadged theÌ so for it were blasphemy against Christ to say that Paul did alleadge the Scriptures false or vnfitly being an Apostle of Christ who in his doctrine was priuiledged from erring as all other Apostles were Tim. Tell vs then how the lordship of Iacob and seruitude of Esau may proue that for which it is cited men may bee poore and lye in prison and be
his purpose for where the equity and cause is common there from a singular example may be gathered a generall doctrine as here seeing no good comes vnto any man but by Gods mercy therefore election is no lesse to be ascribed the run to then Gods reuealing himselfe to Moses so familiarly Tim. What is here meant by mercy and compassion Silas Mercy in the Hebrew comes from a word which signifies pitty or free fauour and compassion from a word which signifies to loue with such tender affection as mothers doe their children Tim. What may the often repeating of these wordes mercy and compassion teach vs Silas First that Gods mercy is most free and not due vnto vs as if he should say In that I shew mercy I find no cause but in my mercy and not in any mans goodnesse or merite Secondly that it is arbitrary proceeding meerely from his owne good will and not depending vppon any mans goodnesse vppon whome bee will c. Thirdly that Gods mercy is vnchangeable and most constant asin Pilats speech Iohn 19-22 What I haue written I haue written that is I will not change my writing So this speech I pitty whome I pitty is thus much I will not breake off the course of my mercy towardes my childe I am Iehouah I change not Fourthly that Gods mercy is vnmeasurable and infinite reaching it selfe not to some one but to many and manifold good things as if he should say to whome I shew mercy in decree I will she ãâã mercy in act on whom I will haue compassion in electing them I will haue compassion in iustifying sanctifying glorifying thus ãâã ãâã ãâã doe collect Hence is God in Scripture to armed the Father of ãâã God of compassion rich in mercy See Psal. 103 11. And is said to giue grace vpon grace lohn 1. 16. also see Rom. 8. 30. Tim. What is the vse that wee are to make of the properties of Gods mercie Silas First it giues comfort to consciences afflicted with their sinnes in as much as wee knowe that God will not deale with vs after our ãâã but after his infinite mercies Secondly it serues to humble Gods children in who ãâã ãâã no cause ãâã ãâã him to she we them the ãâã ãâã but must setch and draw it ãâã from himselfe euen from his owne good will and pleasure It is not a more vile pride in a begger to attribute the almes giuen him to his owne deserts then to ascribe the mercies of God vnto our owne ãâã either in whole or in part Thirdly it must moue the godly vnto true thankfulnesse which consists in two thinges namely the confession and imitation of his mercies to bee mercifull vnto others as we haue found him mercifull vnto vs according to Christs precept Math. 5. good reason we should bee mercifull to our brethren seeing he expressed much mercy to his enemies not in a few things but in many not for a while but with continuance Lastly it confutes such as make foreseene faith and good workes or either of them the mouing cause of Gods ãâã them as the Patagians wherof one expounded these wordes thus on whome I will that is sayeth he whome I shall know to be iust and obedient to my precepts Tim. What doctrines ãâã from this sentence ãâã together Silas These first that election seeing it comes from mercy doeth therefore ãâã misery for mercy hath relation vnto misery therefore God did not chuse men as they are in ãâã but as in the ãâã and fall Also that so ãâã seene ãâã could ãâã ãâã God to chuse or refuse because then all had beene refused seeing all were lost in Adam Secondly wee learne that election is not vniuersall seeing mercie is not vniuersall but pertaineth onely to such as God would shew mercie to Thirdly that the mercie of God is most free and absolute depending vppon nothing without himselfe but wholly and absolutely vpon his owne will so as if question be why was mercie taken on Isaac and not on Ismael The aunswere is because hee would But why would hee Heereof no reason is to be giuen Tim. What vse are we to make heereof Silas First it admonisheth vs to ascribe the whole glory of our election and saluation to the free fauour mercy of God Secondly to teach vs to exercise our mercy freely towards others not vpon any sinister respect as for gaine and credit to our selues but onely for pitty sake that so we may imitate our heauenly Father as well in the manner of shewing mercy as in the matter it selfe Howsoeuer in the execution of Gods decree there shall bee place for Iustice because it shall bee rendred to euerie man according to his worke yet in the decree it selfe mercie beares ãâã whole sway choosing them on whom hee would haue mercie and leauing those to be hardened on whom hee woulde not haue mercie DIAL IX Verse 16. Now then it is not of him that willeth nor of him that runneth but of God that sheweth mercy Tim. VVHat doth the Apostle ãâã this text Silas It is a conclusion of his answere concerning election to wit that God electing some whom he would hee is not therein vniust seeing he did it out of his free mercie as he proued by a testimony of Scripture in the former verse So farre off is God from being vniust as in choosing some hee shewes ãâã most good Hence then the Apostle infers that seeing election comes wholly of mercie and there is no cause of Gods mercie but in himselfe Therefore it depends not at all vpon the will and workes of man Nowe then it is not in him c. Tim. What be the parts of this Text Silas Two First it remoueth that which is the falsely supposed cause of mans election to wit our willing and running Secondly it putteth downe the verie true and sole cause to wit the mercy of God Tim. What is meant by It Silas Either election and Gods purpose is to be supplied out of verse 11. or his loue out of verse 13. which comes all to one as also to supply saluation is the same in effect Tim. What is meant by Hm Silas We may particularly vnderstand it of Iacob meÌtioned before but the best is generally to expound it of many euen Iacob and all others which be chosen For the Apostle nowe deliuereth a generall doctrine touching the cause of election Therefore they are deceiued which interpret this Him of God referring to God all three following willing running and shewing mercy Tim. What meaneth he by Will Silas The thoughts purposes and endeauours of the minde euen whatsoeuer it is that men doe striue and attaine vnto by all the inward faculties of their mind and soule Tim. What must be vnderstood by Running Silas All mans outward actions his words and deedes whatsoeuer Not of Esaus running to hunting or Iacobs running to dresse the Kid for this is absurde but of all good workes done by
saue some whome he might haue worthily refused Tim. What vse hereof Silas To assure the elect of their owne saluation which they cannot misse off since God will not loose the glory of his grace Secondly to stirre vp themselues to more ioyfulnesse by considering the gracious ende of his counsell toward them compared with the fearefull ende of others this is more effectuall to mooue the godly to laude God then if all men had beene ordained to glory Tim. What other thing are wee to learne from these last words Silas That the elect in themselues are no whit better then others for in that they must bee prepared it shewes that of themselues they are not apt Againe this ouerthrowes the doctrine of free will and merite for if God must needes prepare vs where is our power to doe any good or what place for our owne deseruings seeing wee haue nothing but what wee doe receiue Lastly this doeth greatly extoll Gods goodnesse towards the chosen in that not onely God giues them eternall glory but prepareth them for it to make them meete inheritours He prepareth heauen for the elect and the elect for heauen yea and preserues theÌ to it also by his power throgh faith To him be praise and glory for euer DIAL XV. Verse 24. Euen vs whome he hath called not of the Iewes onely but of the Gentiles also Tim. VVHat is it that the Apostle performes in this Text Silas After the doctrine of predestination hee nowe passeth on to the doctrine of calling and that which he hath spoken in Thesis and generally he doth now make application of in Hipothesis to the Iews and Gentiles teaching that in both these Nations such as were predestinated to life are called to Christ yet more Gentiles theÌ Iewes the rest remaining in their hardnesse all which he proueth by Oracles out of the Prophets in the rest of this Chapter to the end thereof Tim. How doth this treatise of calling fitly follow the former doctrine of predestination Silas Very fitly for Paul hauing prooued that GOD doth most freely elect some and not others because of his owne will heereof question might bee moued how we might know who are elected Whereunto the Apostle secretly answereth that election is manifested in our vocation vnto Christ by the Gospell Calling is the manifestation and euidence of election Tim. Giue vs now the sum of this Verse Silas Thus much it is whosoeuer he be Iew or Gentile that is called of God and obeyeth the caller thereby hee knoweth and declareth himselfe to bee an elect person euen a vessell of mercy prepared vnto glory Tim. What be the parts of this Verse Silas Two First it mentioneth the true signe of election namely our Calling Secondly who they bee to whom this calling appertaines not the Iewes only but the Gentiles also Tim. What is meant by Calling Silas Not a generall outward calling but an inward and especiall calling according to purpose of election as Rom. 8 28 29 30. Tim. What is that you tearme a generall calling Silas A bare inuitation or inciting vnto Christ by the preaching of the word sounding in the eare which draweth men no further then to the knowledge profession of Christ and at vtmost to a slight reformation of life without any sound renewing of the heart as in Herod ãâã Simon Magus c. Tim. What is a speciall calling Silas The drawing of the elect vnto true faith in Christ by the mighty worke of the Spirite in the hearte which both enlightneth the minde distinctly to knowe the doctrine of saluation as it is taught in holy Scripture and boweth the will to embrace ãâã readily ioyfully and to begin to obey it vnfainedly Ephe. 1. Tim. Why do ye thinke that this calling is meant here rather then the former Silas Because the Apostle searching for a true testimony of election most needes meane that inward calling which is wrought by the Spirite effectually seeing this is proper to the elect being a certaine and necessary fruit of election Whereas the outward calling which is by the word onely without inward sauing grace is common ãâã to the elect and reprobate as it is ãâã Many are called few chosen and as by the parable of the sower appeareth Math. 13. Tim. What is the doctrine from the first part of this verse Silas That an effectuall calling vnto Christ by the spirite is vnto the children of God a sure ãâã of their election Tim. Howe may it appeare that this doctrine doeth arise fom hence Sil. Thus Paul had mentioned verse 32. vessels of mercy now plainly by way of exposition ãâã vs who they be euen vs who are called by our calling then wee are to iudge of our election whether we be vessels prepared vnto glory or no. Tim. Proue this doctrine by authority of Scripture and strength of reason Sil. First it may be proued by these Scriptures Rom. 8. ãâã Whom he hath predestinated them be hath called also v. 28. and Rom. 9. 11. and 2. Pet. 1 to election purpose and calling are often put together as causes and effects rootes and fruites Secondly reason prooueth it for seeing God effectually calleth all whome hee eternally predestinateth and none others therefore calling must ãâã be a manifestation of predestination to glory Secondly if the Gospell bee the ãâã of Gods gracious purpose for the sauing of the elect by Christ 2. Ti 1 ãâã Therefore to haue this grace offered by the Gospell and truely to receiue it by an effectuall calling of the spirite must needs be an euidence and declaration of the good will and purpose of God towards a man Thirdly the end of a true calling is to bring vs vnto faith which is an infallible note of election Titus 1 1. Acts 14. Iohn 3. Lastly this doctrine may bee set foorth by ãâã for as the sappe within the Tree is knowne by the fruite without a mans secret thought is manifested by his voyce and the Sunne is discerned to be lightsome by the beames so the decree of election is in it selfe secret but is opened by a true calling which is as it were the beames the fruite the manifestation of Gods counsell towards the elect Tim. What is the vse of this Doctrine Silas First it confutes the ãâã who teach that no man can ordinarily bee assured of his saluation but by extraordinary reuelations Secondly it reprooues such as seeke the certainty of their election by diuing deepely into the secret counsell of God as if they could know his mind which is not to bee knowne but by the effects of it Thirdly it checks such as rashly censure the doctrine of predestination as if it driue men to despaire because men can neuer find the secret will of God whereas a speciall vocation is a meane whereby to vnderstand it Fourthly it reprooues such as say predestination cannot be known and therefore ought not to be ãâã whereas our calling is
as it were a hand to leade vs to the verie secret place of God Fiftly this Doctrine serueth to admonish all the godly laying aside all other means when they seeke for proofe of their own election to go down into their owne hearts to finde out that precious worke of Gods grace in their calling to Christ. Tim. Yea but this may ãâã vs for Hipocrites wicked men say they haue a calling And such as haue a true calling cannot alwayes discerue it Silas It is true therefore there be some few tokens by which a sauing vocation is to be discerned from that which is common As first a distinct speciall knowledge of the word not confusedly and generally Secondly to beleeue the promises of the Gospell with sincere loue to them and ioy in them Thirdly to take sound delight in the whole word of God euen the threatnings reprehensions exhortations aswell as consolations Fourthly to begin obedience to the Lawe of God euen from the heart and throughout in one thing aswell as in ãâã ãâã though not perfectly Fiftly to haue a Spirit of discerning to put difference betweene the voice of Christ which calleth vs to himselfe and the voice of strangers Iohn 10. Sixtly an earnest desire with constant Prayer to haue othere brought to the participation of this heauenly calling specially such as bee vnder our charge as family seruants children wife c. Lastly to loue the Brethren called because they belong to Christ and the Ministers and instruments of our calling being thankful to them as to the Messengers of God and ãâã of our good To the which may bee added the Prayer of faith and the testimony of the Spirite of God and ours Rom. 8 15 16 and our ãâã for our Fathers glorie guided by knowledge 2 ãâã 7 11. Tim. Haue ãâã ãâã her vse of ãâã former doctrine Sil. Yea ãâã for Christian consolation euen to comfort at the heart all such weary heauy laden hungry and thirsty soules as do couet aboue all things to be certified of Gods loue towardes them and to finde rest and perceiue the assurance of their owne saluation Let these neuer feare their owne estate if they can finde in truth Gods effectuall calling to bee vpon them by these markes though in a weake measure for thereby anie of these shall clearly and firmely see their owne predestination which being an vnchangeable purpose of GOD that alter not it cannot be that such should perish Tim. What other instruction arsseth out of the first part of this verse Sil. That such as haue the word preached must thankfully receiue it The reason is because it is the ordinarie meanes of an effectuall calling to bring men to Christ such as are Adulti of yeares and stature able to heare Tim. What vse heereof Sil. It shewes the wretched estate of estate Papists and prophane Atheists which dispise the Ministerie of the word also of carelesse worldlings which regarde not such a blessing Secondly it warnes such as liue vnder the word preached to norish an hope that they are called according to Gods purpose and therefore to labour to get an inward spirituall calling ioyned to their common calling Tim. Have ye yet any other instructions out of the first part of this Silas Yea by Pauls putting himselfe into the number Vs wee learne that his owne election was certainely knowne into him and so it may be and is to euery child of God that liues to yeares of diseretion Secondly that by the worke of a true calling the Apostle was assured of his owne saluation therefore not by speciall reuelation onely Thirdly by his example hee ensturcteth vs to hope well of the saluation of others that be members of the visible Church The seasons bee first because they haue the Sacraments of Gods grace whereby they are set apart and sealed vp to God to be his people Secondly God inuiteth them by his word to faith and repentance Thirdly they make profession of God to be their father and Christ their redeemer Lastly in their liues they doe yeeld outward obedience to the worde Now charity requireth vs to think that al this is done in truth and therefore to hope well of them that they belong to Gods election as Paul doth heere by speaking in the plurall number of others as well as himselfe Tim. But what may we thinke of those Christ ans that are apparantly wicked Silas Euen of such we are not to despaire because we know not what to morrow will bring foorth Also the parable of the vineyard shewes that God calles at all houres euen at the last and the example of the theefe and Paul being wicked men and yet called in the ende of their life instruct vs that we must not cast away hope of any how wicked soeuer they bee none more wicked then such as haue beene called Also it is as easie for the infinite power to conuert a greeuous as a lesse sinner Tim. What then is there no reprobation in the visible Church none reiected which be in Noahs Arke in the outward Church Silas Wee may not determine or giue finall sentence vpon any that they are Reprobates Rom. 14 10 11 12 but leauing secret things to God who onely knoweth who be his and who bee not 2. Tim. 2 19. wee doe so out of charity hope well of all as yet wee holde it for a certaine truth that all in the visible Church be not elect That this is so appeareth first by Scripture Math. 20. 16. Many called few chosen also 1. Iohn 2 29. Some went out from vs that were not of vs. Againe the Iewes being Gods people it is written of them that they were not all Christs sheepe nor giuen vnto him of his Father Iohn 10 29. nor were Iewes within Rom. 2 29. nor children of the promise Rom. 9 4. nor the children of Abraham Iohn 8 39. Secondly this truth may bee proued by the similitudes of Scripture which set foorth the estate of the visible Church for it is likened vnto a floore hauing wheate and chaffe Mat. 3 12. to a dragge net hauing good fish and badde Mat. 13 47. to a fielde of tares as well as of good Corne Mat. 13 24. to a house wherein are vessels of earth and of gold to Noahs Arke wherein were vncleane beasts as wel as cleane Thirdly it may bee confirmed by examples as of Esau Rom. 9. 12. and Iudus Iohn 6 70. who were both reprobates and yet liued in the visible Church so of Caine Ismael Saul D. mas Lastly this appeares by reason because were all elect all must be saued which is not true Mat. 7 13 Secondly it opens a gap to security Thirdly were all elect then should all haue an effectuall calling to Christ Mat. 13. and 20. Wee are therefore thus to holde and beleeue that the holye and inuisible Church consists onely of elect and none other But in the visible Church there
lewde liuers and Idolatrous See Rom. 1. 20. 21. 22. c. Ephe. 2. 1. 2. also chapter 4. 18. 19. c. Tim. Yea but in the 2. of the Romanes Paul sayeth that they did the things of the law by nature Silas True if we respect the outward discipline and gouernment of the common wealth for they commaunded and rewarded many vertues they forbad and punished many vices as theft murder adultery c. but tonching their priuate life they were for the most part very virious and enemies to all honesty resisting Christ his Gospel and Apostles And this is that which is meant here euen more then is sayed that they followed not that is they fledde from it and abhorred it and stroue against it Tim. What doctrine from hence Silas First wee learne that all men before grace are vnrighteous and thereby guilty of wrath Secondly that in mans will naturally there can be no power to moue him to that which is good for it carries him directly to that which is against the law much lesse can men before grace merite excongrue Thirdly that faith touching the beginning of it is in no wise froÌ man himselfe for it is giuen for we can make ourselues no more able to beleeue then wee can make ourselues to liue for wee liue to God by saith and till then wee are dead Lastly from hence wee learne that predestination is a most powerfull thing because it brings to a calling to faith to Christ and to saluation euen those which thinke vpon nothing lesse nay euen those which doe striue against it as these Gentiles here named and the theefe on the Crosse and Paul and Manasses and innumerable others Tim. What vse is to be made of this last point Silas It teacheth vs that neyther willing nor running purpose nor endeauour can get a man to bee a beleeuer though men must doe their parts yet all depends vpon the grace of God which wee see euen without any labour conferreth grace and righteousnesse there where God pleaseth to giue it Secondly it ãâã great sinners and helpeth them against despaire because neyther multitude nor greatnesse of sinnes nor long continuance in them nor all the power of Sathan shall hinder the conuersion of any who belong to Gods election Thirdly it stirreth vp the godly to consider whence they haue all graces which they inioy namely from Gods eternall and powerfull mercy which serueth both for humbling them and mouing them to hearty thankfulnesse Tim. What is meant by attaine Silas To apprehend lay hold on and receiue some thing giuen Tim. What signifies righteousnesse Silas That perfect iustice of Christ which hee wrought in his owne person by his owne sufferings and doings which consistes in remission of sinnes and imputation of his obedience See Rom. 3. Tim. But is not this absurd that the Gentiles which were vnrighteous should receiue righteousnesse Silas No because they had faith to receiue Christ who is the end of the law for righteousnesse to all that beleeue in him Rom. 10 4. Tim. But how can righteousnesse and vnrighteousnesse meet together in one person Silas Very well the righteousnesse of faith may bee found in him who wants the righteousnesse of workes howbeit when the righteousnesse of faith comes a mans owne vnrighteousnesse is done away as touching the guilt of it and the Spirit begins a righteous life in them that they may in some measure thinke and do righteous things Tim. What doctrines are wee to gather from these last words Silas That the righteousnesse of Christ and the gift of faith doe differ the one from the other for faith is wrought in vs by Gods guift as a hand to take it the righteousnesse of Christ stickes in his owne person as in the subiect purchased by his death and obedience Also this is perfect appeasing Gods wrath the other is vnperfect needing Gods pardon Secondly from hence wee learne that seeing the iustice of Christ is receiued therefore it is bestowed as a free gift not by merite of works Thirdly we learne that the iustice whereby we are righteous before God is no inherent quality in our selues because it comes from without vs namely from Christs obedience imputed to faith faith finds none in vs but borrowes of Christ. Tim. What is the vse of this last point of Doctrine Silas It confutes the Papists who seeke perfect righteousnesse by their owne works proceeding from faith Secondly it humbles and giues from vs the whole glory of our righteousnesse to Christ from whence we take it as a poore begger an ãâã from a bountifull rich king Tim. What other thing learne we hence Silas Heere is a notable place to prooue that all elect finners are iustifyed by grace euen by faith in Christ without the workes of the Law for it was giuen to the ãâã who had no good workes onely because they beleeued Lastly such as are endued with a liuely faith may thereby be certaine of their owne election iustification and saluation by Christ. For euery beeleeuer knowes himselfe to be iustified and hee that is iustified knowes that he is elect and he that is elect must needes be saued because Gods decree is vnchangeable Therefore hee that once knowes his owne faith may thereby be confident and sure of eternall life according to the tenour of the Gospell euery where promising life euerlasting to faith therefore to him who can truely say I beleeue the truth wil tell him thou art iust by Christ and must liue for euer with him The certainty then of election is no where to be found but in the Gospell DIAL XX. Verse 31 32. But Israel which followed the Law of Righteousnesse could not attaine vnto the Lawe of righteousnesse Wherefore because they sought it not by Faith but as it were by the workes of the Law Tim. VVHat is the summe of this Text Silas It containes the second part of Pauls answere vnto the question mooued in the thirtieth verse it consists in two things First in a proposition which is this that the Iewes though they followed righteousnesse found it not The second part containes the Reasons heereof which bee two the one is because they sought it not by faith the other is because they sought it by workes Tim. What is meant heere by Israel Silas The Iewes who descended from Iacob who was called Israel Tim. What is meant by the Law of righteousnesse Silas The righteousnesse of the Law or those righteous workes which the Law prescribeth to be done perfectly and promised life to the doers of them Tim. What signifieth followed Sil. An earnest desire endeauor to do those workes it is a speech borrowed from such as run in a race which striue hard to come to the goale So were these Iews verie zealous of the Law to keepe it Acts 22 3. and as Paul witnesseth of himselfe Phil. 3 6. Tim. What is meant by not attaining Silas It is a speech borrowed from
haue it Againe euen these Iewes did not diuide works from grace as in the example of the Pharisie who confesseth his workes to come of Gods grace and yet could not be iustified by his owne workes For sinners are first iustified before they can do any thing pleasing to God Good workes follow a person already iustified but they go not afore as cause of iustification DIAL XXI Verse 32 33. For they stumbled at the stumbling stone as it is written Behold I lay in Sion a stumbling stone a rocke to make men fall and euery one that beleeueth in him shall not be ashamed Tim. VVHat is the drift of this Text Silas To giue a reason why the Iewes beleeued not in Christ which is this because Christ became to them a stone to stumble at that is they were offended at him therefore they woulde not beleeue in him but wilfully refused him and crucified him as an euil doer This is prooued by two Testimonies out of the Prophet Esay as Chap. 8 14. and Chap. 28 16. in which places God did foretell this thing so as it comes not by chance but by Gods prouidence Tim. What things are wee to note out of these Testimonies generally Silas These things First who laide this stone to wit God I lay Secondly who is this stumbling stone Christ in whom we are to beleeue Thirdly where it is laid In Sion the visible Church Fourthly to what end it is laide to stumble at it Fiftly what it is to stumble at this stone not to beleeue in Christ. Sixtly what will be the condition of such euen shame and eu rlasting confusion set out by the contrary for they shall not bee ashamed but saued which do trust in him Tim. Come to the Interpretation of the words and tell vs who are these They Silas Such as bee called Israelites verse 3. that is the people of the Iewes which liued in the time of Christ and his Apostles Tim. What is meant by the stumbling stone Silas Christ as Peter expounds it 1 Pet. 2 6. where the prophesie of Esay is applyed to Christ. Christ is a stumbling stone not properly of his owne Nature for so hee is a precious stone a corner stone a stone of Triall but accidentally by the fault of men which through wilfull blindnesse stumble at him and so take hurt not actiuely to make men stumble but passiuely because men fall dash themselues against him Tim. What is it to stumble at this stone Silas To take offence and bee hindered in the way of their saluation or to be made the worse this the Iewes did not iustly but vniustly so as it was an offence not giuen but taken Tim. What things were therein Christ where-with they might take offence Silas First the outward vilenesse of his person beeing to see to a meane contemptible man Esay 53. 2. Secondly the base condition of his kingdome beeing without worldly state and glory Iohn 18. 36. Thirdly the pouerty of his Disciples and followers being Fishers and other tradesmen Math. 4 18. Fourthly his conuersation because he kept company with sinners Math. 9 10. Fiftly his doctrine because hee reproued their superstition couetousnesse and hypocrisie Luke 16. Math. 23. teaching that remission of sins and eternal life is not to be got by obseruing of Moses law but by beleeuing in him and in his Father Lastly they reproched as his humane nature saying hee was a friend to Publicanes and sinners so his diuine nature too saying he cast out Diuels by Belzebub Prince of Deuils Mat. 12. So deep offence they took at Christ in the former respects that in stead of beleeuing in him they blasphemed him and rayled against him Tim. What doctrine is to be learned from these first words they stumbled c. Silas That there are two sortes of offences one giuen another taken when men hinder their owne saluation by taking an offence when no iust cause is giuen Secondly as none must giue offence to others so men must beware how they take any offence the reason is because a woe is due to such as vniustly take offence Woe be vnto the world because of offences Math. 18. yet greater punishment belongs to such by whome the offence commeth Thirdly such as take offence doe hurt their own saluation and hinder their course of godlinesse as a man which stumbleth at a stone through ouer-sight which he might auoide hindereth his race and looseth the price so by offences taken our proceeding in godlinesse is stayed and interrupted or broken off Tim. What vse of this poynt Silas It serues to warne all to get strength and wisedome that they be not turned out of the way with euery light matter or with euery occasioÌ or shew of offence Secondly it serues to reproue such as easily giue ouer their profession or care of wel doing wheÌ no cause is ministred but like the Iewes are troubled and hindred in their Christian race for the sewnesse or meanenes of true professors or for the simplicity of the ministers or of their preaching or for the doctrine sake which they teach and because other Ministers or Magistrates doe their duties to fall at such thinges as shoulde strengthen and builde vs vppe is a signe of great weaknesse they are in excusable who cannot resist an offence giuen but to drawe and pull offences to our selues when none are giuen this is intollerable Tim. What other doctrine from verse 32 Silas That the trueth must still be vrged though wicked men be offended at the word the Apostles did not forbeare to preach the Gospell of Christ though the Iewes were offended at it and persecuted both Christ and the preachers of it so did Christ proceed in his office though Pharises false Prophets and wicked men weere displeased and vrged so must Christs Ministers doe Tim. Who be they which stumble at the doctrine of Christ now Silas Two sorts especially first wicked liuers Secondly Popish and supersticious persons who barke like dogs against the whole some words of Christ as free and absolute predestination free iustification by faith at the bondage of mans will to goodnesse at the doctrine of the Sacraments that grace is not tyed to them but sealed by them Tim. Must still Gods Ministers for all this goe forward to preach and the people to professe these and such like truthes Silas They must so after the example of Christ the Prophets and Apostles also GOD hath commaunded vs to preach aud hath put the office vpon vs and therefore wo to vs if we doe it not Lastly whether men stumble at the doctrine or meekely receiue it yet it is still a sweete sauour to God euen when it is a sauour to death as well as when it is a sauour to life Tim. What vse of this point Silas It giueth admonition to Ministers and people not to faint or goe on lesse couragiously in their holye religion because of scandals which be as rife as stones in the
what doth this teach vs Silas That our Christian loue one towards another doth no way more firmely manifest it selfe then by praying one for anothers saluation Thus Paul proues the truth and earnestnesse of his loue to the Istaelites by this duty of praying for their conuersion to Christ that they might be saued Which shewes it to be a speciall euidence of loue yea Paul did more demonstrate his loue in praying for the Israelites good then when hee greeued for their euill because it is more to bee saued then to be deliuered from paine Also Steuen at his death witnessed his charity by his supplication vnto God for his persecutors Acts 7. 60. And Christ also manifested his deepe loue to his crucifiers by praying God to forgiue them Moreouer Paul testified his loue to all the Churches in the beginning of his Epistles by thanksgiuing and prayer for their faith and loue and it cannot be but a man must loue him hartily for whose repentance and saluation he heartily prayeth Tim. Whereunto must the knowledge of this trueth serue vs Silas First to reproue them for want of loue which foreslow or forget to pray for others or do it not for their being saued Secondly to consute them of errour who thinke loue to consist onely or chiefly in good speech or almes or other outward woorkes of mercy to the body Thirdly here is an admonition to euery one to proue vnto himselfe the trueth of his Christian loue by his diligentand earnest prayers for the good of others namely for their conuersion and saluation which is the chiefest good For whosoeuer he be that truely loues another doth euer aime at the good of the party loued and especially of that which may doe them most good and that what can it else be but the saluation of their soules after Pauls example here Tim. But aid this prayer preuaile with the Iewes to get them all saued Silas No these words set forth not the effect and what fruite came of his prayer but what scope and end he propounded to his prayer which was not earthly and temporall but eternall good things Tim. But why would Paul pray for them whome he knew to be cast out from God and saluation Silas All were not so and for the other he might pray Rom. 11. 1. Secondly the nation of the Iewes were not cast out for euer but for a time and therefore hee might pray for the saluation of such as were to be called Rom 11. 25. This admonisheth all Christians what things in prayer they ought especially to begge for others and that the euent of their prayers euen for the most exellent good which euer endures doeth depend vppon Gods pleasure whereof sithence wee can take no certaine knowledge in respect of particular persons therefore out of Christian charity wee are to wish well to all whome God vouchsafeth the name of his people or with this limitation all whome God hath giuen to Christ. DIAL II. Verse 2. For I beare them record that they haue the zeale of God but not according vnto knowledge Tim. VVHat doth this verse containe Silas Two thinges first the testimony of Paul touching the zeale of the Iewes which engendred his loue towards them The second is a correction of his testimony giuing them to witte that their zeale was erronious and void of knowledge Tim. What doe ye call zeale Sil. It is a very earnest loue of something ioyned with griefe for the hurt done to it as the louing mother or wife doe grieue for the harme done to their childe or husband Tim. What things are required vnto zeale simply considered Silas Three first a thing must bee vehemently loued for zeale is loue encreased Secondly a wrong true or supposed is to be offered to the thing so feruently loued Thirdly thereupon ariseth a great griefe conceiued with a desire to repell the wrong This affection of zeale in it selfe is not good or euil but is an indifferent affection and many times it is found in men both good and euill for the Apostles were zealous and so were the Pharises Christians were zealous and so were the Iewes too as appeareth in this Text as now some Protestants in their way be zealous so be many Papists Tim. What call ye the zeale of God Silas A great griefe of heart for some wrong done to him his will doctrine worship or glory or people with a desire to hinder or repell the same with all our power Tim. What is meant by this that they had the zeale of God Silas That they had a burning desire in their hearts to promote the glory of God and weere grieued for hurt done to it as they thought by Christ and his Apostles and their doctrine Tim. Whether was this their zeale sinfull or no Sil. In that they greatly affected Gods glory were mooued with indignation for that which was done against it thus farre their zeale was good and was both loued and commended of Paul but because it was not gouerned by faith and sound knowledge it was blinde ignorant and erroneous and therefore it was vicious for it made of Religion error and ignoraunce of such things as we ought to know so by sinne defiled their affections and actions which in their owne nature were good Tim. What knowledge is needfull to zeale that it may bee a right zeale Silas A threefold knowledge First of the thing loued Secondly of the hurt done to it Thirdly of the end which we propound to our zeale Tim. The zeale of the Iewes how did it faile in the knowledge of these three things Silas First they did not knowe the thing loued for they rightly knew not Gods worship and glorie which they thought to stand in ceremonies and outwarde obseruations of the Law and not in the faith of Christ and obedience to the Gospell Secondly the wrong which they thought to be done to God by the gospel of Christ was but supposed and no true reall wrong For the preaching Christ which out of blinde zeale they persecuted did much aduance Gods glorie and the praise of his grace that in his beloued Sonne he would freely accept sinners Thirdly they also stroue for vaine-glorie and their owne praise out of selfe-loue which they choked with pretence of Gods glorie and so fayled in the end of their zeale aswell as in the obiect Tim. What Doctrine are we to gather out of this verse Sil. We learne first by Pauls example to loue allow of the good things which we finde euen in bad men although they be ioyned with much sin and wickednesse For the zeale which the Iewes had to God albeit it had no knowledge to guide it yet seeing in it selfe it was a good thing the Apostle commends it and beares witnes to it Christ also loued the good things which he saw in the couetous yong man that trusted in his riches Marke 10 21. also the Prophet Dauid praised many good things in Saul 2
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
euen the best out of themselues and enforceth theÌ to goe to Christ for righteousnesse and life eternall by beleeuing that he hath fulfilled the law for vs by his obedience and death and this is indeed the right meditation of the doctrine of the lawe when it schooleth and swindgeth a sinner vnto Christ to fetch from him alone righteousnesse and saluation Now heereby shall wee know that the preaching of the righteousnesse of the law hath driuen vs to Christ First if we trust not to the workes of the law to seeke life by the merite thereof in whole or in part Secondly if wee striue to order our workes according to the leuell of the law making it the rule of our Christian life still suing to Christ for pardon of faults Lastly learne hence that if the righteousnesse of the law hauing promise of life do consist in doing thinges commanded in all perfection therefore Christ cannot be the end of the law for tighteousnes vnlesse beside the passion of his death there be allowed vnto beleeuers his actiue obedience and integrity of life that in him wee may claime life as well as escape death DIAL VI. Verses 6 7 8. But the righteousnesse which is of faith speaketh on this wise Say not in thy heart who shall ascend into heauen that is to bring Christ from aboue or who shall descend into the deepe that is to bring Christ from the dead but what saith it c. Tim. VVHat is the scope of this Text Silas As before he described the righteousnes of the law out of Moses so now by an antithesis out of Moses he setteth foorth the righteousnes of faith by the effects obiects and properties plainely shewing that it driueth away doubting and feare froÌ the conscience leaneth vpon the word of promise beeing possible easie and certaine and in all these it is quite opposite vnto the legall iustice Tim. Declare now plainely the summe of this Text. Silas It is thus much that the righteousnesse of faith neyther leaueth the conscience doubtfull of saluation nor striketh in it any feare of condemnation but staying it selfe vpon the manifest and sure worde of the Gospell concerning Christ dead for our sinnes and risen againe for our righteousnesse it engendereth firme quietnesse in the hearts of beleeuers and draweth free confession from their mouth of Christs death resurrection and ascension Tim. What be the parts of this Text Sil. Two the first negatiue shewing what faith speaketh not or forbiddeth with the cause and reason why verse 6 7. The other affirmatiue teaching what it is that faith faith and what manner of thing it is Tim. What doth faith forbid and why Silas All doubting about eternall life in heauen vpon this ground because Christ is ascended thither for vs. Secondly it forbiddeth all trembling and feare of beeing tormented in hell vpon this reason because Christ being dead hath by his death ouercome eternall death not for himselfe but for his members Tim. Come wee to the words and tell vs what is meant by the righteousnesse of faith Silas That which before in verse three is called the righteousnesse of God standing wholly in beleeuing or the righteousnesse of Christ being laid hold vpon by faith or a person iustified by faith in Christ it is no matter which of these we follow Tim. But how may this righteousnesse bee saide for to speake Sil. By a figure called Prosopopoia as Rom. 8 19 20. Paul putteth a person of a reasonable creature vpon the iustice of faith and bringeth it in speaking and declaring it selfe what manner of thing it is and what it works in beleeuing hearts Tim. What may we learne from these first words Silas That a liuely faith is necessarily required as an instrument to receiue true righteousnesse before God Secondly whosoeuer is indued with this faith hath that righ teousnes which God alloweth of in iustice not that faith as it is a quality a worke or guift is this iustice but because God imputeth to faith the iustice of his Son Christ which alone is able to appease him and to abide the rigor of his law which faith as a worke cannot doe Tim. What may wee learne by this that Paul confirmes the doctrine of free righteousnesse by faith out of Moses his writings Silas That Paul the Apostle and Moses writings had good agreement in the doctrine of the Gospell Secondly that the righteousnesse of faith hath witnesse from the law and the Prophets Thirdly that Moses knew and preached the Gospell as well as the Law hence it is that Moses lawe doeth oftentimes signifie the whole doctrine of God as Psal. 19. 7. Tim. Why then is Moses accounted a Preacher of the lawe and set against the Apostles and Christ the preachers of the Gospell Iohn 1. 17. Silas Moses had this denomination of that which hee did for the most part and that was to publish and expound the lawe to the people howbeit the promises of grace are contayned in his writings also he prophesied of Christ Iohn 5. 46. For Moses wrote of mee euen as Christ and his Apostle did preach the law and vrged repentance Marke 1. 15. Yet because their chiefest endeuor was to set forth the promises of grace they are therefore called the Ministers of grace and dispencers of the Gospell Tim. What vse of this poynt Silas It serueth to draw the Iewes the sooner to embrace the righteousnes of faith since it was taught by Moses a Prophet whome they much honoured and respected and yet refusing to beleeue in Christ euen for that they thought therby to be drawn away from this Moses wheras Paul tels them that there is no such matter if they would beleeue Moses but contrariwise they must receiue Christ whome hee preached as Iohn Baptist so Moses prepared Disciples for Christ the one more the other lesse clearely Tim. But how may it appeare to vs that Moses in this testimony did speake of Christ and the Gospell Silas First out of Moses wordes Deut. 30. 6. 11. the promises of conuersion to God and circumcision of the heart are parts of the Gospell and this was the commaundement and not the legall precepts which that day hee spake Secondly out of Paul who in this place tearmeth the word which Moses spake to be the word of faith verse 8. Thirdly if Paul had vsed this text of Moses by allusion agreement or proportion onely as if such wordes as were spoken by Moses touching the law might fitly be applied by Paul to the Gospell then had they not serued the purpose of the Apostle which was to confirme by testimony of Moses that which hee had spoken before touching Christ being the end of the law for righteousnesse to him that beleeues They are then deceiued which think that Paul alludeth to Moses citing him by way of consequence and not directly or that he doth speake of the bare knowledge or performance of
taken without stammering or doubting and that Faith which leaneth vpon it must needes bee verie firme and strong against all assaults of Satan whose fierie darts of doubtes and despaire are quenched by the Faith of Gods word If in marriage for wedlocke duties and comforts we stay vppon our mutuall promises how much more may the spouse of Christ euen euery faithfull soule quietlie and firmely rest vpon the promise of our husband Christ for all good thinges present and future both nowe and in Heauen Tim. What profit is to be ãâã of this second instruction Sil. First heereby is ouerthrowne the Popish doctrine which alloweth vnto iustifying Faith no more but probable or coniecturall knowledge leauing mens consciences full of feare and doubting of their owne blessednesse wherein vpon the matter they disable the word of Gods promise and make his word false For to teach that men ought still to sticke in doubts of their own saluation though God haue promised it by Christ to such as beleeue in him what is this else but to play the Butchers of mens Consciences which are euen kept vppon the racke by Romish Diuinity and also to charge the word of God with forgerie and falshoode as if hee did not meane in good earnest Secondly heereby wee see how slanderous they are which accuse the affiaunce and confidence of Faith to be a wicked and damnable presuming sithence it is dutie and Christian submission to relye vndoubtedly vpon the worde of God and not godlesse presumption which rather they are to bee ãâã with who haue all or most of their trust in their owne innocencie and good workes and not alone in the truth and mercy of God Thirdly heere is matter of great comfort vnto all faithfull soules who in all temptations stirring them to doubt of their owne happinesse they may enfree theÌselues from all terror by hauing recourse to the word and promise of God as Dauid did I had perished in my trouble sayth hee but for thy promise thy worde hath comforted ãâã For as the palsie man in the Gospell hauing Christs word be of good comfort thy sinnes are forgiuen thee was thereby cheered aud made both quiet and ioyfull So the promise of the Gospell being applyed to a trembling Soule will fortifie and stablish it in tranquility and peace This Sathan knoweth and therefore his practise is to hide the promises of grace from troubled consciences or else to suggest vnto them this as though that such promises were not made to them or did not belong vnto them Tim. What is the third doctrine out of this 8. verse Silas That the preaching of the Apostles was all one with the Gospel which was written for that word of faith first written by Moses and afterwards by Paul to the Romanes is that selfe same word which Paul and other Apostles preached Therefore it is false which the Manichees and Papists auouch that the Apostles taught other things then that they then wrote that hence they may haue power to ioyne thereunto their Apostolicall traditions vnwritten which errour of theirs must bee reiected as Apocriphall and false If they bee not confonant to the Scriptures they came not from the Apostles but are counterfet Tim. Let vs proceede vnto the 9. verse and tell vs what is meant by confession Silas An open and plaine profession that Iesus who is Lord of all is our Lord also for that hee is Lord the Diuils know and acknowledge Therefore Christians must goe further and beleeue it with affiance Tim. In what respects is Iesus our Lord Silas Both by right of Creation and power ouer vs and also by grace of redemption hauing as well ransomed vs to bee his owne peculiar people as created and gouerned vs. Tim. What is it to beleeue in thine heart Silas It is not onely in our mindes to see and assent vnto the trueth of the history of Christ which euen wicked men and hypocrites yea vncleane spirits doe but to embrace in our hearts will and affections with holy confidence the benefites of Christ his death and resurrection euen reconciliation with God remission of sinnes righteousnes and life eternall Tim. Why is confession set before faith which is the cause and roote of confession Psalme 116. 10. I beleeued therefore did I speake Silas First because Moses did in this order propound them as in the 8. verse is cited Secondly we cannot discerne other mens faith or other men our faith but by our outward profession of it before men it is declared by our confession and action Tim. Why ãâã hee onely name Christes resurrection seeing faith respects his birth life death and all which Christ did and suffered Sil. First because the faith of the resurrection of Christ doth distingush Christians from Pagans and Infidels who do easily accord to beleeue that the man Christ was born liued and dyed but they deny his resurrection as a thing which exceedeth compasse and reach of reason the Philosophers discerned it not but derided it rather saying What new doctrine is this Acts 18. Secondly because all that Christ did and suffered had profited vs little vnlesse hee had risen againe wherein hee obtained a perfect victory ouer sinne death hell and damnation for all the elect Lastly the article of the resurrection presupposeth al the rest and knitteth together as a linke both antecedents and consequents his incarnation life and death which went before and his ascension sitting at his Fathers right hand and his intercession which followes after his rising Vnder which then by a Synecdoche all the other passions and actions of Christ be contayned Tim. What doctrine ariseth out of this 9. verse Silas Onely this one to wit the facility and easinesse of that righteousnesse which is by faith in Christ ãâã vnto our righteousnesse before God and saluation in heauen there is no more difficult and hard thing exacted of vs but with the heart to beleeue and with the mouth to confesse Christ and by this meanes Christ will be neere to vs both in possibility and efficacy in possibilitie because it is a thing possible which may bee that elect sinners shall haue grace to beleeue especially God hauing ordained them vnto Faith Actes 13 48. but it is vtterly vnpossible that they should keepe the whole Law perfectly Gods decree and mans corruption being against it And secondly hee is neere and easie to vs in efficacie because through the holy Spirit hee is made to dwell in a faithfull heart really and actually and his righteousnesse as a robe or garment is put vppon them to couer their sinnes and vnrighteousnesse Tim. Yea but to beleeue in Christ is no lesse impossible hard then to fulfill the Law for we haue no more power to doe the one then the other Silas It is true but this facility is to be vnderstoode not in regarde of the beginning and efficient cause of Faith which is meerely Gods gifte without
any which be iustified and saued they are beholden to the great and exceeding goodnes of God for it Ephes. 2 7 8. Secondly God so loues his Children as he is not onely good to them but rich to them and heapeth his grace vpon them See Ephes. 2 5. Thirdly wee haue no cause to enuy other Christians seeing God is rich enough to suffice all as the Sun hath light enough for all that stande in it Therefore as the Iewes are to be blamed for grutching at the conuersion of the Gentile whereby nothing was taken from the Iew so they are faultie and do sinne which frette at the prosperity of others either spirituall or bodilie This disease springeth froÌ hence that they consider not that the goodnesse of God is bottomlesse being such a fountain as can neuer be drawne dry his riches being farre vnlike worldly riches which are diminished by giuing Tim. Whence is the second authority fetched Silas From Ioel 2 32. Tim. How may it appeare that Paul doth rightly apply this to Christ and to faith in him Sil. By comparing this text with Acts 2 21. where Peter expoundeth this place of Ioell touching Christ saluation by him such harmony there is in the holy Scripture Tim. What doctrine learne we from this verse Silas That whosoeuer confesseth Christ and calleth vpon him is sure of saluation because God hath so promised Secondly that religious prayer is to be directed vnto God alone because hee alone is the searcher of the heart and is God alsufficient Gen. 17 1. Here falleth to ground inuocation of Saints Thirdly that there is no true prayers but in the Church of God which is the Sion and Ierusalem where the Prophet promiseth deliuerance and saluation Fourthly the people of God neuer pray to him in vaine for howsoeuer they are not heard in that very particular which they request for that God seeth it not expedient for theÌ yet seeing they that call on him are saued therefore hee is neuer called on without great fruite and wholesome effect This is a great encouragement to diligence yea and vnto constancy in calling vpon God through Christ considering that they shall be heard vnto saluation though they be not alwayes heard vnto their desire DIAL X. Verse 14. But how shall they call vpon him in whom they haue not beleeued and how shall they beleeue except they heare how shall they heare without a preacher and how shall he preach except he be sent Tim. VVHat is the purpose and drift of this text Silas Sithence the righteousnesse of faith is the onely true righteousnesse doth in common by the promise of God belong to ãâã and Gentile as we haue seene out of the former text The purpose of the Apostle is nowe to proue that the Apostles must be sent of God to preach the Gospell to both people to be as the ordinary meanes to be get faith and to bring them to Christ that through his righteousnes imputed to them they might bee saued And heerein a secret obiection is answered for our Apostle hauing soundly confirmed that our true righteousnesse before God which bringeth peace to the soule must be had not by working after the law but by beleeuing the Euangelicall promises of forgiuenesse of sinnes and life eternall by Christ dead and raised and that these promises equally belong to Iew and Gentile The next thing to be required was this how we might ordinarily come vnto attaine this faith and the righteousnesse which it layeth hold on whereunto Paul now answereth that this is gotten by means of Apostles and other Preachers sent of God to preach the word of the Gospell So as this text of all other Scriptures doth very plainly and worthily commend to vs the singular excellency the great fruite and necessity of the worde preached being the meanes ordained of God to conuay into the heartes of elect Iewes and Gentiles that most precious guist of faith which receiueth Christ and his righteousnes vnto saluation in heauen Tim. What argument doth the Apostle vse to proue his purpose by Sil. By a gradation or proceeding from the effects to the causes negatiuely or from the cause to the effect affirmatiuely Thus God by his Prophets promised saluation indifferently to Iewe and Gentile but without calling on God or prayer there is no saluation and none can pray without faith and no faith without hearing no hearing without a Preacher no Preacher without commission or sending Therefore it is necessary to all people for the obtayning of saluation that God send his Apostles and other Ministers to preach the word From the causes to the effects the argument runneth thus affirmatiuely it is by the free and merciful sending of God that men do preach such as preach ought to bee heard by hearing Gods word there commeth faith faith bringeth prayer prayer is a sure note of saluation therefore God must send some to bee Preachers that others may get saluation Or thus Gods sending causeth Preachers preaching bringeth hearing hearing breedes beleeuing faith worketh prayer prayer obtaines saluation This serues to stay the Iewes from grudging against the Apostles because the Gentiles being appointed of God to faith and saluation must not be denied the meanes and helpes by which God will saue his owne therefore no cause to mislike the Apostles for preaching the doctrine of Christ to the Gentiles Tim. After what fashion and sort is this text set downe Sil. By interrogations or questions which are negations in force and must euery one of them bee thus answered they cannot how shall they call on him in whom they haue not beleeued The answere is they cannot and so of the rest Tim. How many be the steps or parts of this gradation Sllas They be sixe First saluation Secondly calling on God Thirdly faith in Christ. Fourthly hearing Fiftly preaching the word Sixtly the sending or vocation of God which are knit together in one chaine as causes and effects the first being concluded of the last and the last inferred of the first as we haue before set downe Tim. What doe ye call saluation verse 13 Silas A deliuerance from all sinne and all miseries and the enioying of most perfect blisse in heauen This saluation is giuen the elect in this world imperfectly by iustification deliuering from all guilt and the whole punishment of sinne and by sanctification freeing them in part from the power and dominion of sinne and perfectly by glorification in the world to come discharging the elect of all the remainder of sinne of all corruption and infirmities whatsoeuer that they may be like Christ in his celestiall glory and felicity Tim. The calling vpon God how manifold is it Sil. Twofold first false and counterfet when men draw neare with the lips onely as the Pharisie prayed Luke 18. 11. Secondly true and sound when with our hearts wee desire of God needfull and lawfull things with sure trust to obtaine them through the intercession of Christ.
that because they were not to beleeue therefore the Prophet so foretolde it but the true causes wer two 1. secret viz that God did not giue with his Gospell his inwarde effectuall illumination of his Spirit to reueal Christ in them The second was open and outward namely the person of Christ being poore and meane and his passion reproachfull which bred in the Iewes a contempt of him and of his teaching Esay 53 3 4. Tim. What vse of this point Sil. It teacheth God to be no accepter of persons in that he denieth faith euen to his own people the Iewes Secondly that no dignity of place or people can priuiledge any against infidelity and sinne For Adam in Paradice and the Iewes in Palestina the Holy Lande yet disobeyed God Thirdly what the Scriptures foretell must certainly come to passe the prophesies of the old so of the new Testament must certainely bee fulfilled Lastly seeing Faith is not common vnto all hearers let such then as haue faith see that there is great cause to be thankefull to God for such an vnspeakeable guift Tim. What are we to learne out of the next verse Silas That our hearing is the accustomed occasion of faith by Gods ordination through the working of the Spirite Secondly that nothing but the word of God must be the substance of our words and sermons because they alone containe a persect instruction both of faith and manners and nothing but it can satisfie the conscience in the cause of religion and saluation for the conscience hath no rest till it heare God speake in his word Howbeit if by word we vnderstand the commandement of God enioyning teachers to preach and Christians to heare it will well agree with sending spoken of in Scriptures Mat. 4 4. DIAL XIII Verses 18 19. But I say haue they not heard Yes verily their sound went out into all the earth and their words into the ends of the world But I demand did not Israell know God First Moses saith I will prouoke you to enuy by a nation that is not my nation and by a foolish nation I will anger you Tim. WHat is the drift of this text vnto the end of this Chapter Silas It containeth a sharpe reproofe of the affected ignorance of the Iewes or of their ignorance ioyned with obstinacy After that Paul had prooued the Gentiles to belong to the election of God by the effects because they had beene by the preaching of the Apostles effectually called to Christ and had accused the Iewes of infidelity in that they refused to beleeue the Apostles beeing sent of God with such a welcome message Hee doth now make it plaine by testimonies out of the Psalmes and Prophets that they could not pleade ignorance and had no excuse thereof left vnto them Tim. What be the parts of this Text Silas Two First a double obiection the one in verse 18 the other in verse 19. Secondly a double answere one to each obiection Tim. What is the first obiection and how is it answered Sil. Haue they that is the Iews or as some think both Iew and Gentiles heard It is an obiection made by some Iew in behalfe of the Iewes to excuse them that they could not beleeue because they heard not faith commeth by hearing Seeing then they had no faith it was a signe they had not heard Vnto which the Apostle answereth that the Gospell was then published to the whole world therefore the Iewes must needes haue heard for how could the Israelites bee without hearing seeing the Gentiles euen all the worlde besides had heard as it is heere prooued by the Apostle out uf the 19 Psalme verse 4. Tim. But Dauid speakes of the creatures and the naturalk knowledge got by beholding the heauens as in verse 1. Silas It is true he speakes of the voyce or preaching of the creature historically yet by the way he prophesies of the voyce and preacing of the Apostles for of one and the same sence ãâã may be sundry applications or it is but an allusion to that place thus and in this manner as once God taught the whole world to knowe him by the line and voyce of the heauens which was a loude sound to proclaime his eternal God-head and power so now hee hath vniversally made himselfe knowne by the Apostles doctrine Or he argueth eyther a pari of the like thus As God would haue himselse publikely see foorth by the dumbe preaching of the heauens so by the liuely sounding voyce of the Gospell or a minori of the lesse thus If the naturall knowledge of God beeing lesse precious and profitable be published abroad then much more that knowledge which is by the Gospell ought to be so being farre more cleere and health-full this may be receiued as fittest yet all good Tim. But how should this bee seeing as yet there be sundry people to which the Gospell was neuer preached as Iaponica Basilica and other barbarous people not a fewe as appeares by their captiues which were of them and bewray an vtter ignorance of Christ Silas These countries in the Apostles time might either bee vndiscouered or not inhabited but it is certaine that euen afore the Apostles death Christ was preached to all nations knowne and countries which were dwelt in either by the person of Preachers or by same of their doctrine as the same of deliuerance of Israel and destruction of the Egyptians came to Iericho for Rahab heard of it This point may bee prooued first by Christs commaundement which was not in vaine Math. 28 19. Goe teach all Nations c. also Marke 16. 15. Acts 1 18. Secondly Paul witnesseth that in his time this commandement was fulfilled as Col. 1 6 23. Thirdly if one Apostle could spread it from Ierusalem to Spaine Rom. 15 19. howe likely is it that all the rest might preach the Gospell to the known parts of the world Fourthly many yea most of the Fathers are of this opinion Hilary vpon Math. 24 14. affirmeth that the Gospell was preached in the vniuersall world before the ouerthrow ãâã ãâã Chrysostom sayeth that in space of thirty yeares the Gospell was preached to all Eusebius Ierome Theophylact Ambrose teach the same trueth of his time Ierome sayeth that no nation was ignorant of Christ. Tim. What profit is to be made of this poynt Silas It confutes the Iesuites Pererius Bellarmine and Rhemists in Mat. 24. who yet say the Gospel is not generally preached but shall bee before the end of the world this is to crosse authority of Scripture and opinion of the learned as Augustine read shall be preached for had been preached Secondly it reproues the popish Historians of falsehoode in writing that the Brittaines receiued not the faith till Austine the Monkes time whereas they were euen in the Apostles times conuerted to the faith by Symon Zelotes as Nicephorus writeth and in King Lucius time which was two hundered yeares afore Austine
two women in Germany whereof the one to get credite vnto her words did pray that if it were not true which she had spoken that she might neuer speake and she was made dumbe And the other out of choller praying that the diuell would take her sonne was presently possessed And lastly vnto the Iewes who by imprecation cursing themselues and their children Mat. 27 25. they do most wofully lie vnder it vnto this present houre which shold be of force to admonish all men to auoide prophane cursing for such as loue cursing shall bee cloathed with it and blessing shall be farre from them as it is written in one of the Psalmes DIAL IX Verse 11. I demaund then haue they stumbled that they should fall God forbid but through their fall saluation commeth vnto the Gentiles to prouoke them to follow them Tim. VVHat doth the Apostle now performe in these words and so following Silas Now he prepareth himselfe a way to exhort the beleeuing Gentiles to modesty not to insult ouer the cast-away Iewes and to comfort the vnbeleeuing abiect Iewes not to despaire for their fall as if they were neuer to rise and be restored And this he doth vnto verse 33. So as heere the Apostle setteth vpon the other two parts of the Chapter the one parenetical contayning exhortations vnto humility the other Propheticall fore telling the reuocation of the Iewes to theyr great comfort Tim. How doth Paul passe forwardes to this exhortatorie part Silas By a double Prolepsis or preoccupation where he meeteth with answereth two obiections which a peruerse cauilling Iewe might make against his former matter The first of them is in this 11. verse to this purpose What shall the reiected Iewe alwayes remaine in vnbeleefe and so perish Or hath God cast off so manie Iewes to this end that hee might vtterly destroy them This question ariseth out of the former part of the chapter wherein Paul had taught two things First that som Iewes then liuing were elect by grace and shall bee saued Secondly that the most part of them were left in vnbeleefe and should perish and be destroyed This latter part was proued by testimony of Scripture out of Esay and Dauid which told before that God would giue them the spirit of slumber and darken their eyes and lay a stumbling-blocke before them Heereupon one might say vnto Paul Did God this to the Iews that they might stumble and fall that is come to ytter ruine and destruction Which question doth not inquire into the intention of the wicked Iewes what they meant by refusing of Christ but into the ends of Gods counsell deliuering them to be hardned that they might be cast out from Christ and his saluation What God did respect heerein is now demanded Tim. What do we learne from this Obiection Silas That carnall reason thinketh mans destruction to be the onely and maine end of Gods reprobation as if a Tyrant should put out anothers eye and then lay a blocke in his way to make him stumble and fall that so he might dash himselfe in pieces Let vs not maruaile then if Gods counsell bee charged nowe with crueltie and in-iustice seeing it was to then euen in the Apostles time Tim. How doth the Apostle answer this obiection Silas Two wayes First negatiuely denying this false end of Gods counsell God forbid shewing that it was not their downfall which God intended Secondly affirmatiuely putting downe the true ends of the same as first the saluation of the Gentiles and secondly the conuersion of the Iewes by theyr example But rather c. Tim. What learne wee from the Apostles denying of the thing obiected Silas That though the perdition of the vnbeleeuing Iewes and other enemies of God bee the euents which followeth vpon their eternal reprobation for they cannot be saued whom God would not choose vnto saluation it is a thing decreed of God otherwise it could not bee yet it is not the end which God propounded onely or chiefly to himselfe or at all for it selfe My reasons be first it is against the nature of God that he being a most gracious creator should delight in the ouerthrow of his creature Secondly it is against the plaine worde of God which saith That he delighteth not in the death of a sinner Ezek. 18 31 31. God forbiddeth vnder a curse to lay a blocke in the way of the blind to make them stumble and fall therefore it cannot be that God should take pleasure in the stumbling and fall of the Iewes and to that end should blinde and harden them Tim. But Paul saith that God appointeth some to wrath 1 Thessal 5 9. and of olde ordaineth men vnto damnation Iude 4. Silas Destruction is no end of Gods counsell for it selfe and as it is such to wit the ruine and hurt of the creature but with relation to some other thing and as it hath in it respect of good to wit as it serueth to the manifestation of his high Iustice and of his power Rom. 9 22. For though there be a supreame good which is so good as at no hande it becommeth euill to wit GOD himselfe yet there is no extreame euill which hath not some consideration of good and so it is willed and ordained of God and none otherwise Tim. What Vse heereof Silas It cleares God of tyranny and vnrighteousnes and his Ministers from teaching him to be so when they teach his predestination to hang vpon his owne will as the Soueraigne cause before and beyond which there is no other therefore let iniquity stop her mouth and let God be confessed to be holy in his wayes Tim. Come now to the ends for which God reiected the Iew and tel vs what is meant by Gentiles Silas All people sauing the Iewes the worlde being diuided into Iew and Gentile Tim. What is meant by Saluation Sil. The doctrine which worketh faith vnto saluation or which calleth vnto saluation Tim. What is meant by fall Silas The losse of Christ his grace and glorie a most grieuous fall Tim. What is meant by ielousie Silas An enuy towards the Gentiles with an earnest desire and longing to be like them by recouering their lost estate Tim. What learne ye heereby Silas First seeing the ends of Gods decree touching the reprobating so many Iewes were so holy and good as the calling of the Gentiles and the receyuing in of the Iewes therefore his decree ought not to be blamed but extolled rather because it aimed at most woorthie markes Secondly we learne that out of things most euill God can draw much good As the vnbeleefe of the Iewes and their fall from saluation is a most grieuous euill yet by Gods prouidence there did spring out of it two very good things the vocation of the Gentiles and the conuersion of the Iewes which were not meerely executed by Gods bare permission as if hee onely suffered these things as a beholder or looker on whereas nothing
their teachers which made the Spirit of God in the Scriptures to charge both Ministers to behaue themselues mildly as Pastors Fathers and Nurses amongest the people and their people to haue their teachers in singular loue for their workes sake Tim. What Vse of this Doctrine Sil. It serues to warne Christians to beware least by Satans suggestions their owne corruption or counsell of the wicked any sinister bad conceit bee either dropped into or entertained in the mindes concerning their teachers for by this meanes their doctrine will become of none effect and their saluation will bee greatly hindered These things God Christ Gospell Teachers Saluation are so linked together as to despise one is to despise all Honor one and honor all Tim. What doth this word magnifie import Silas Sometimes it signifies to make known the greatnesse and glorie of another Luke 1 46. but heere it is to honour or to make glorious his office that is his Ministry of Apostleship The Doctrine is that it behooueth a Minister to honor his function Tim. Wherein doth stand the honour and glorie of the ministerie Silas In sundry thinges ãâã in faithfulnesse when Ministers both liue and teach well 1 Cor. 4 2. it is the credit of Stewards to be faithfull and trusty Secondly in patient suffering tribulations for the Gospel 2 Cor. 6 4 5 c. Thirdly by diligence in preaching the Ministry is much adorned 1 Cor. 9. Lastly by the good successe of preaching when thereby many are conuerted vnto Christ. This last is meant heere as appears by the words of the next verse that Paules meaning is that this would be the honour of his Ministery that he might so preach to the Gentiles as he might win some of the Iewes also as the glorie and strength of a King consists in the number of worthy subiects so the number of good schollers is the honor of their teachers that made the holy Ghost to say in the Acts that the word of God grew and was glorified when many were turned to the Faith by the preaching of it for to conuert sinners to righteousnesse is a greater matter then to worke wonders nay then to make a world therefore both the worde and the preachers of it are not a little honoured when by sounde preaching many are brought to repentance and amendment of life Tim. What profit may wee take to our selues by this Doctrine Silas It confutes such men as place the honour of the Ministery in pompe worldly wealth riches and glory stately ornaments and precious garments in which things the false Prophets most excell See Reuel 18. Also they bee but accidentall and sophisticall Ornaments they doe not appertaine to the nature and substaunce of the Ministery which consists in preaching and doctrine and conuerting soules thereby to Christ. Such as do not this whatsoeuer they haue or do they bring no dignity to the Ministery which is magnified not by titles and shewes but by doing the worke belonging to it Secondly it warneth Ministers to keepe their office from contempt by flying licentiousnesse idlenesse couetousnesse c. by preaching painfully and liuing honestly Thirdly it rebukes such hearers as will not be reformed by preaching for they are a blot and blemish to the word and the Ministery thereof as much as in them is as if it were of no might to saue Fourthly it exhortes all men euen as they tender the credit honour of Gods blessed Ministery to submit vnto the Doctrine taught them by this meanes they shall magnifie the Gospell and cause it to be highly esteemed of Tim. What are we to learne from hence that Paul beeing sent to the Gentiles yet labored to saue the Iewes too Silas That Pastors and Parents hauing first and chiefly looked to their owne charge may lawfully endeauour the saluation of many others by publike and priuate teaching prouided it be no preiudice to theÌ ouer whom we are specially set Tim. But will not this example serue to iustifie such as commonly leaue their owne charge to teach others abroad Sil. No it will not for these Iewes whom Paul taught were mixed with the Gentiles so as in teaching them he neglected not his owne charge and his commission was to teach all Nations Tim. But seeing it is God onely that can saue how doth Paul write that he will saue some Silas God saueth otherwise then Ministers doe he as efficient chiefe working cause of saluation beeing both author and blesser of the ministry Ministers saue as his voluntary instruments whom he vseth not of neede but because he will to whom that is communicated which is proper to the chiefe agent to teach all men to reuerence the ministry and to see the great necessity of it 1. Tim. 4 16. Iames 5 20. Rom. 1 19. Tim. What else learne we heere Silas That in seeking to saue our greatest care must be for friends and kinsmen Luke 22. 32. Acts 10 24. For charity is limited and ruled iit beginneth at our selues those next to vs and so stretcheth it selfe to others both in temporall matters and in spirituall 1. Timotheus 5 4 8. DIAL XII Verse 15. For if the casting away of them be the reconciling of the world what shall their receiuing be but life from the dead Tim. VVHat doth this 15. verse containe Silas The 2. argumeÌt wherby the beleeuing GeÌtiles are dehorted from insulting or proud disdaining of the vnbeleeuing Iewes it is taken from the hope of the restoring of the Iewes to the Church of God who therfore ought not to be contemned The first argument was from the end of Gods counsell in the reiection of the Iewes whereof we heard out of verses 11 12. Tim. Of what parts doth this text consist Silas Of two parts The first is a proposition The second is a proofe the proposition or matter propounded is this The Iewes which bee now as deade men by their vnbeleefe shall bee reuiued and quickened againe by grace This proposition is illustrated and set foorth by the similitude of the last and generall resurrection when the dead which lye buried in their graues shall arise againe euen as possible it is for God to raise the Iewes out of the graue of their sinnes This proposition is confirmed by an argument a minori from that which is lesse likely to that which is more likely as thus If the calamity of the Iewes brought foorth so great a good to the world of the Gentiles as reconciliation with God then what shall their felicity be but a reuiuing of the whole world when both Iewes and Gentiles shall receiue the Gospell then not Iew alone shall be restored to life but the whole world shal be totally receiued to God-wards Tim. Now expound the words of the first part of this sentence Silas Casting away signifieth the same with fall and diminishing as before verse 14. World by a Synecdoche signifies the Gentiles which be the greatest part of the
an Apostle was aboundantly enough Silas It is true Paul his owne assertion might haue sufficiently authorised this doctrine but for two or three especiall reasons hee doeth nowe as aften heretofore appeale vnto Scriptures repeating his wonted words as it is written His reasons bee these First to manifest and make good that which in his defence before King Agrippa hee had spoken that hee did witnesse no other thinges then those which the Prophets did say should come Acts 26 22. Secondly to preuent and put by the offence of the Iewes that they might not be scandalized and grieued with the doctrine of the Gospell wherein they should apparantly behold a great and full agreement between it and the Gospell Thirdly to commend the vse of the Scriptures that it alone is a perfect rule of faith and manners all-sufficient alone to demonstrate and proue all doctrines touching saluation so as we neede not for this purpose authority humane or traditions of the Church and vnwritten word Tim. What are we then to learne from this constant customs of Paul still prouoking to the authority of the old Testament for proofe of poynts and articles of religion Silas First the great proportion and harmony or consent which is betweene the Propheticall and Apostolicall writings Nothing in the new Testament is taught to be beleeued vnto saluation which is not fore-told and foreshewed in the olde nothing promised in the old which hath not the acomplishment in the new so as the bookes of Euangelists and Apostles bee as it were commentaries of the Prophets as the Prophets be interpreters of Moses The new Testament is the illustration of the old as the old is the shadowing of the new both bee but one word and one Scripture as there is but one faith one Church whatsoeuer fanaticall and fantasticall men as Marcionites Manichees and others do dreame Secondly we learne that neither preachers publikely for doctrine matter of faith do teach ought which they cannot auouch and make good by authority of Scripture nor the people embrace as truth of God vnto their saluation ought which cannot bee shewed them to be contained in the written worde eyther for words expresly or for matter and meaning If any thing in the matter of Faith and saluation be saide or alledged without authority of Scripture it may be reiected with the same facility as it was alledged saith an ancient Father Whatsoeuer is necessary is manifest sayth Augustine Againe If I reade it not in the Canonicall Scripture I will not beleeue it Tim. From what Chapters of Esay are these two authorities drawne and fetched and how are they fitted vnto Paule his purpose Silas Heere be two Oracles of Esay the Prophet contracted into one as was done before in verse 8. The former Text or sentence taken out of the Prophet Esay ch 59. v. 20 there is a little alteration in the words for in Esay it is The deliuerer shall come to Syon in Paul following the translation of the Septuagint it is Shall come out of Syon This difference may thus be reconciled eyther ãâã is by the Notaries and Coppiers fault crept into the Text for heneca as the Septuagint rendred it For Syons sake or if we read out of Sion then it hath relation vnto the progresse of the Gospell as if Paul doing the office of an Interpreter should say that out of Sion that is the Church of God signified by Sion where the Tribes assembled to worship should come the Gospell which should conuert the Iewes to Christ whereas Esay respecting the very time and instant of the first comming of the Messias said Vnto Sion There is another alteration in the wordes though no change in the sence for whereas Esay saith vnto them which turne from iniquity which implyeth repentance Paul rising higher nameth the very cause of their repentance namely remission of sinnes by faith in Christ. For none can turne away from sinne by repentance exGod turne sinne from them by free remission Or else with Maister Iunius wee may say that for his comming whereof Esay makes mention Paul setteth downe a beneficiall consequent of his comming which is remission of sinnes The second authority is fetched the one part of it This shall be my couenaut out of Esay 59 21. and the other part out of Esay Chap. 27. verse 9. This is al the fruite the taking away of sinne Some thinke it an allusion to the words of the couenant Ier. 31 34. The Apostle applieth this place to his purpose after this sort Seeing God meaneth by free couenant to bee reconciled to the Iewes forgiuing them their sinnes and hath foretolde it by his Prophet therefore there is no doubt of it but it should be in which regard the Gentiles haue no cause proudly to despise and insult ouer the Iewes but in feare and humility to preserue themselues in the estate of grace If we will heare the application of these Scriptures more at large thus it is What God hath promised by couenant the same must bee fulfilled because God is faithfull and cannot lye or deny himselfe 1 Tim. 1 2. Shall he promise and not doe But by promise hee couenanted to giue a deliuerance not temporall from Babylonish captiuity but spirituall vnto remission of sinnes and eternall life which couenant he hath made not with Gentiles onely but with Iewes not with one or with a fewe but with the whole people signified by Iacob opposed against In part verse 25. This Couenant of sending Christ who is the deliuerer here spoken of to conuert the whole Nation of the Iewes and to saue them by forgiuenesse of sinne is not yet accomplished Therefore in time to come euen before the Conclusion of the world it must be fulfilled for one title or iot of Gods word may not fall to the ground This is like the prophesies of Math. 1 21. Mich. 4 7. Luke 1 33. which are not yet done therefore must be For the Iewes being the chiefe part of the people are but in smal number yet called to the kingdome of Christ. Tim. What is now the generall Doctrine of these two Verses What is taught out of them Sil. That there shall be a generall calling of the Iewes to the faith of the Gospell before the second comming of Christ as the Prophets haue fore-tolde it It is not meant that euery one shall be saued so as there shal not be any one beleeuer in the whole nation but as the fulnesse of the Gentiles are saide to come into the Church because the most and greatest number shall imbrace Christ so all Israel must be saued and whole Iacob shall haue sinne forgiuen them because this shall be done to the cheefest part whereof the whole vseth to take denomination For further proofe heereof see the 21. Chapter of the Reuelation which is a prophesie of this last and great vocation of the Iewes as hath beene proued before Vnto which wee may ioyne Ezekiels
short time vanish and passe away as smoake or as a shaddow 1. Cor. 7 31. Therefore euen in this text they bee likened to a figure or image as also Psal. 73. which hath insolidity or vnsoundnesse in it Now true beleeuers which are borne of God vnto eternall glory in the heauens 2. Pet. 1 3 4. must not imbrace thinges which bee fading and withering of short continuance it is not for such as be called to a blessed immortality to glue themselues to vanities which haue no certainety nor durance Tim. But haue the godly any need of this debortation which you haue so strengthened with Scripture and good reason it should seeme they haue seeing Paul writeth this to the faithfull Romanes Silas Yea very much for God doth nothing superfluously and in vaine he would not giue such an exhortation but on iust necessity also by nature we are prone to fall into that from which God disswadeth vs. Moreouer the lusts and fashions of the wicked be deceitfull aboue measure and exceeding pleasant to the flesh corruption of nature which seeing the godly haue not wholly put off for they are partly flesh and partly Spirit therefore they had neede to be warned and by many reasons as by bits or bridles to be held in from running after the manners of this world especially seeing they cannot there is a necessity in it but liue together with meÌ of this world therefore not without great heede and labour prayer and paines can be kept pure from the infection of this world as it is no easie matter to keep them from beeing besmutted defiled or burnt and pricked which touch and handle Colliars pitch hot coales or thornes And besides all which hath beene sayd to preserue the children of God from partaking in the fashions and spots of this world this is not the least motiue because the truth and power of Religion and Christianitie stands heerein See Iames 1 27. Let any person haue neuer so great knowledge of Scripture and make neuer so godly a profession yet if he ftriue not against the corruptions and spots of the worlde but communicate in them and in his lustes beeing like the vaine and wicked of the worlde there is not a dramme of true Religion in him Tim. Vnto what vses and profit may the meditation of this doctrine serue vs Christians Sil. First it serueth to reproue and vtterly to condemne their course as vnchristian who make the fashions and con ditions of worldly men the chiefe or onely square of their behauiour thinking they doe well when they doe as they see others doe and in their words apparrell diet actions are like the most and worst men but if they haue some or many learned rich wise and worshipfull persons for their precedents and guides then they blesse their soules in their euill wayes and no body must mislike or speake against them Herein they be like those Iewes mentioned in the Gospell who fashioned themselues in their opinions traditions and actions vnto their rulers yea so farre as they cryed against Christ Crucifie him crucifie him onely because the Scribes and Phacisies did hate him So the tenne Tribes would be Idolatrous because Ieroboam their king serued Idols Thus examples of great men do great harme and as a violent floude or ãâã doe carry the common people after them such as Princes be such people will bee Therefore it is to bee marked that the Apostle doeth not say ye may fashion your selues like vnto such in the world which bee famous for wisedome knowledge authority wealth but for biddeth vs to be like the world without all exceptions It mattereth not what sinfull men be for those thinges though they shine in honour and bee renowned for wit and policy yet if they be secure and worldly liuers we may not at any hand conforme our selues to them but when any of you haue taken leaue to transgresse this precept of the Apostle it will be but a poore plea at the day of Gods wrath to say thou thoughtst that thou mightst haue done and said as such and such men gaue thee example Therefore doe not deceiue your owne hearts but bee wise do not look what others do which be euil or what great men doe which bewray themselues by their talke and doings to be of this world Walke not thou in their wayes my sonne do not tread in the same steps for they shall suddenly and horribly perish sinking downe vnto hell in a moment therefore choose none of their wayes and albeit others wil admire and imitate them yet feare thou that God whose mercies hath elected and called thee to Christ and doth now beseech thee not to conforme and fashion thy selfe like to the world Secondly heere is an admonition for all good Christians to flye al vnnecessary and causelesse fellowships with vncleane liuers and prophane worldlings least by liuing familiarly with them we do learne their fashions and maners such as will flye a sinne must flye all the meanes thereof Reason and long experience doth assure vs that our fashions and courses will be such as theirs be with whom we daily conuerse Hardly or not at all shall we bee helde from following and allowing their practises whose persons we do like and liue with This is that whereof the word of God so often warneth vs that as we shall learne vprightnesse and wisedome of them that bee wise and vpright so we shall be peruerse if we be companions with the peruerse and wicked Such is the strength of sinne as it easily poisoneth them that come neere it euen like the pestilence Moreouer our sinfull nature is so apt to take the contagion of sin as flaxe and tinder to take the fire Hence came those protestations of Dauid Psal. 26. and 119. and that admonition of Paul Ephes. 5 11. which shoulde prouoke all men as euer they do mind to obey this precept of not conforming to auoide voluntary companie of vaine and vngodly persons Thinke with your selues if such godly persons so wise and well mortified as Dauid was durst not ioyne himselfe to corrupt and carnall company vpon feare to be like them then howe much the more are others to looke to it which by manie degrees are not so strong as this holy King and Prophet was Oh that you would once beleeue that there were great hurt and hinderance vnto godlinesse in the conuersation with vngodly and vnrighteous men whose words and workes shew them to be of this world as Peters language descried him to be a Galilean Tim. What other lessons from this Verse Silas Whereas the Apostle dooth not write that yee should go out of this world and leaue it quite and shut your selues in Monasteries and Cloysters Iohn 17 15. Neyther saith he vse not this world for wee bee commanded so to do 1 Cor. 7 31. and God hath giuen many thinges both for necessity and comfort which hee woulde haue vsed in his feare but saying thus fashion or
conforme not your selues to this world Hence wee gather that whatsoeuer is a property guise fashion behauiour custome or practise of sinners and corrupt men as they bee such this is euen cause enough why the children of God are to decline it and to follow the quite contrary course Diogenes thought that he should doe best when he did least what the common people did but sure that course of life is most commendable and acceptable to God which is most contrary to the fashioÌ of the world The more and further that in our speech gesture attire condition or workes we goe from the world the neerer we come vnto true godlinesse As Christian religion is the more pure and sincere the lesse it doth partake with the superstition of Antichrist so our Christian conuersation is the more holy and vnblameable the further it is remoued from the customes and fashions of vnregenerate persons Finally seeing Paul writeth to men already iustified by faith and sanctified yea in a great measure this putteth vs in minde that this lesson is fit for the best Christians to learne and take out and that it is a worke not of a day weeke moneth or yeare to flye the conformity and likenesse of the world but such as men ought all their life long to be occupied and busied about all time and care is heere too little This precept containeth one halfe of our repentance touching leauing of our sinnes and is like those other precepts of ceasing from euill Esay 1. 16. Psal. 34 14. of destroying and crucifying the body of sinne Rom. 6. 6. of mortifying our earthly members and putting off the olde man Col. 3 5 6 7 8. of denying worldly lusts Titus 2 12. of departing from iniquity 2. Tim. 2 19. All these differ not in substance of matter but in termes affoording businesse enough and enough againe to him that should liue Methusalems age For what a worke and a doe about for saking of one foolish and sinfull fashion I meane not of apparell yet euen that way we can bee foolish and fantasticall enough and as froward in retaining as forward in receiuing them but wicked doings how long ere one naughty vsage will bee left what time and trauaile will it aske trow you to rid our house of so many noysome cumbersome guests as haue nowe long time haunted vs our sinnes of nature custome trade especially DIAL III. Verse 2. But be ye transformed by the renewing of your minde that ye may proue what that good acceptable and perfect will of God is Tim. VVHat is the matter and method of this text Silas An exhortation to the transformation or changing of our mindes that is to pray God and earnestly to endeauour to haue our mindes changed by his Spirite This exhortation is enforced by an argument from a necessary effect because vnlesse our mindes be renewed we shal neuer be able to allow and follow the will of God which is here commended by their Epithites or qualities First good Secondly acceptable Thirdly perfect Tim. What is meant by transforming Silas Not such a Metamorphosis or change as Ouid did dreame of by passing of one substance into another but an alteration or change of iudgement purpose will and affections from euill to good which the Apostle himselfe cals a renouation or renuing such a worke of the Spirite whereby olde and corrupt qualities which still sticke in vs after new birth bee corrected and resormed till they be extinct and destroyed Tim. What is signified heere by minde Silas Both the faculties or powers of the soule to wit the vnderstanding and will the daily decayes whereof in holinesse we are heere exhorted to seeke by prayer and all meanes to repaire As a garment or an house when they waxe olde or worne are to be patched and holpen so the godly when through oldnesse of sinne or corruption any breach or waste is made in their minde or manners they are not to despaire or faint or cast away all care and hope but by sorrow teares repentance to rectifie and remedye that which is amisse and otherwise then well This is the sum of the Apostles exhortation Tim. What Doctrines do arise from this shorte exhortation Silas First that euen the noblest part of mans soule his minde and reason is corrupt and depraued with ignorance vanitie vnbeleefe errors doubtings and heresies c. This trueth hath testimony from other Authorities and places of Scripture 2 Cor. 3 5. 1 Cor. 2 14 Ephes. 2 3. and 4 18. Colos. 1 21. And also reason to proue it namely that the minde hath neede to be renued therefore it is corrupt and olde for old and corrupt things onely neede renewing That which is whole sound and perfect craueth no renouation which euer is of a thing decaied and wasted Tim. What Vse is to bee made of this Doctrine by Gods Children Silas First it confuteth such Philosophers and Popish Sophisters who vehemently contend that the mind remaineth still sound and vncorrupt alwayes enclining vnto good thinges as Aristotle speakes in his Ethickes whereas the sicknesse of the mind may be easily bewraied by these thinges namely that in those most notable things that the heathen were stirred vp vnto by the direction of their minde they had regard neither vnto the will nor honor of God but were led with ambition and vaine-glory being greedily desirous of fame and praise amongest men and as their intent and end were both naught so they failed in the manner because the loue of God and of their neighbour did not beare any sway in their actions Secondly this serueth to humble man for that hee wanteth all power to apply his minde vnto good things being altogether blinde in spirituall matters Thirdly it sheweth the great infection of sin poysoning defiling and corrupting not the body alone but the soule not the inferiour as the will affections and perfect senses but also the superiour and principall part of man the minde iudgement memory and conscience Lastly it sheweth how much the elect are beholden to the grace of Christ by whom the whole hurt taken by sin is cured and healed through his grace and Spirite Tim. What other Doctrine ariseth out of these words Silas Blessed Paul directing this exhortation to such as were already faithfull and regenerate doth heereby teach vs that the godliest persons are in this life renewed and sanctified not fully but in part onely for there should be no cause of exhorting beleeuers to be renewed in their minds were it not that still there sticketh in their soules some blindnesse and peruersenesse which would be corrected and enlightned This imperfection Paul acknowledgeth himselfe Phil. 3 12. 1 Cor. 13 9. and Dauid Psal. 119. and all the Apostles praying for encrease of Faith Finally what cause were there daylie to aske pardon of sinnes if there were heere an absolute freedome from sinne whereof the best of Gods children haue in genuously accused themselues The Scriptures
equally and iustly For power being a thing which God hath ordained it must needes therfore be bounded within the limits of reason honesty and right without the which it may in no wise passe without offence to God the ordainer Secondly it puts subiects in minde as to thank God for setting vp such an order so to be subiect vnto it in al quietnes euen for that reuerence and respect they beare to God the author of it It cannot be but a thing exceeding pleasing vnto God when for his sake his ordinance is acknowledged receiued and regarded Lastly it rebukes such as will obey none but higher powers onely whereas subiection is here called for to al powers which we do liue vnder because their institution proceedeth from God Tim. What other reason doth our Apostle giue why vvee should be subiect Silas His next reason is drawne a turpi for it is a thing verie vnseemely and vnhonest to striue against God and that which he ordaines therefore it is verie filthy and vncomely to resist Magistrates for they are Gods ordinance Now Magistrates may be resisted these three wayes First by subtilty and craft when by euill reports and misse informations of seruants and officers they are drawne to doe against Iustice as Dauid did against Mephibosheth by the false accusation of Zhiba This is the misery of Princes as one saith that they haue neither eyes nor cares of their owne but are forced to see and heare by other who abusing them by vntrueths cary them to wrong and oppression Another was wont to say that honest simple Princes are often sold by their owne seruants who take Bribes to corrupt rheir Maysters with lies this is a cunning resistance vnder pretence of pleasing and humoring they do much wrong to Rulers and people both Secondly there is a resistance by disobedience or contumacy for resisting is opposed vnto subiection when the lawfull commandement of Rulers is not with readie submission fulfilled their good I awes and statutes about things lawfull bee broken through contempt and negligence this is a stubborne resistance Thirdly there is a mutinous resistance by seditious persons and rebels which openly striue against authority as Corah Dathan and Abiram did or beare armor against them as Absolen English fugitiues haue done Lastly they doe resist which are as bellowes by worde or writing to perswade others to Rebellion as Parsons Sanders Cardinall Allen other Seminary Priests haue done At a word all authors abettors counsellers fauo rers and consenters vnto sedition and rebellion or contempt of Rulers bee resisters of God in Magistrates Tim. What is our doctrine from this second reason Silas That such as resist authority are resisters not of men but of God as the Poets faine of the Gyantes that raised vp a mount to heauen to pull downe Iupiter from thence so al resisters of powers are fighters against God The reason of this doctrine is because they that striue against the order that God hath set vp striue against god the author of that order and it is a signe that they would not haue God reigne ouer them that will not obey such Rulers as he hath appointed to be in his roome place As Kings do take themselues to bee abused when theyr deputies are abused so the abuse of Gods Vice-gerents and Officers extends euen to God himselfe as it written of Corah and his accomplices that they murmured not against Moses and Aaron but against God Numbers 16. And they haue not cast off thee but me saith God vnto Samuel when the people refused him to be their Ruler 1. Sam. 8 7. Howsoeuer men list to thinke otherwise of the matter yet rulers being in Gods stead set vp at his owne command cloathed with his name and power it cannot be but they which resist them in any degree resist God himselfe in violating a diuine order yet let this be noted that when rulers are oppressors subiects may by honest meanes preserue themselues from comming into their hands as Dauid did from Saul and also make appellation from inferiour rulers abusing their places to superiour rulers as Paul did to Caesar. Neither must wee thinke disobedience to rulers in things that are vniust and impious to be any resistance of power wheÌ subiects are ready with patience to endure the punishment though wrongfully inflicted as Paul and Silas and the other Apostles did Actes 5 and 4. and 16. also the Martyrs in the Heathen Emperours times and in our Kingdome Tim. To what Vse are we to turne this doctrine Silas First to settle our mindes the better to submission of all kinde of authority by this meditation that we shall shew our selues thereby to be louers and friends to God and to his owne order and enemies vnto confusion Secondly to condemne such of folly and madnesse which withstand rulers in things lawfull or indifferent For this is all one as if one should rise vp against GOD the creature against the Creator the pot and the thing made against the potter the maker then which what can be more sottish and foolish and yet this they doe which striue against mightier and better then theÌselues which must needs in the end turne to their owne ruine as the Apostle reasons in the third place Tim. What is the third reason why we must be subiect Silas It is this that they that resist purchase to themselues damnation that is either eternall damnation in hell or temporall punnishment in this life either from the hands of the Magistrate or immediately from God himselfe as it happened to Corah consumed with fire to Dathan and Abiram swallowed vp by the earth and to Absolon who was hanged by the haire of the head innumerable other traitors at home and abroad vnto all which did befall an vnhappy and fearefull end as in our Nation euen in our memory as well as in former ages verie many of all sorts haue for their disloyalty treasons left their liues at Tower hill and Tyburne beeing denied most of them the honour of buriall their bodies hanged vp for the Birds of the ayre to feede on It were to bee wished these harmes might bee other mens warnings In iudging som an admonition is giuen to al De. 18. that the rest may heare and feare If men would not beleeue the comminations of iudgement by the word yet their owne experience and sense should conuict them and assure vnto them such an euill end as others haue whose steps of disobedience they follow Neither is it for the capitall disloyalties onely but contempts of a lesser degree and nature vse to draw downe vengeance from God and his lieutenants by imprisonment banishment pecuniary mulcts according vnto the qualitie of the crime Wherefore let men feare God and the King and Take heede my sonne thou do not ioyne with the seditious for his ruine commeth suddenly and who knoweth when Prou. 24 21 22. DIAL III. Verses 3 4. For Princes are not to
all to increase and preserue them what we can This must moue vs both to pray for greater measure of grace to be able to performe this better heereafter and instantly to beg pardon of God through Christ for our failing heeretofore for the debt of charity being neglected doth increase the debt of sinne and looke how much wee come short of paying the debt of loue so much we multiply the debt of sinne and therefore stand in need both of faith to beleeue the forgiuenesse of that which is past of repentance to amend our liues for time to come to walke henceforth in charity dooing all our things in loue Tim. Come now to the reason of the Apostle why we should loue one another and tell vs what is meant by the law and by the fulfilling of it Silas Among sundry acceptions of the word lawe as first for the books of Moses Secondly for the whole doctrine of the word Thirdly for the morall precepts giuen in Mount Sinai c. heere it is put for the second ãâã because he discourseth of the duties to our neighbour the loue whereof beeing coupled with the loue of God as an effect with the cause therefore it may well comprehend the whole morall law By fulfilling is meant heere not the exact keeping in euery point without any swaruing but the careful endeuour to do one commandement as well as another without baulking any of them The drift of the Apostle heere being this to teach that the law is generally kept by the exercise of loue which is therefore saide to bee the fulfilling of the law First because it is the end of the commandements 1. Tim. 1 5. Secondly for that it is the motiue to stirre vp to euery duty both to God man Thirdly because it is the summe of the law Math. 22. 37. 38. 39. Finally because it is the perfection of the lawe and were it perfect in vs would make vs perfect keepers of the law Tim. What is the doctrine we are to learne from hence Silas This ought very much to kindle our loue seeing it is such a helpe to the fulfilling of the lawe then which there is nothing except faith in Christ eyther of more honour and beauty or of more profite and benefit then to be keepers of the lawe by which first wee haue ãâã with God whose image of holinesse and righteousnesse is most absolutely and liuely purtrayed in the lawe the neerer therefore we come to the law the liker we are to God Againe our study to walke in the law is both a signe of a blessed man and the way to blessednesse Psal. 119 1. and 112 1. If the keeping of the law be so beautifull and beneficiall iudge how behouefull it is to imbrace loue which inables vs to keepe the law heere in some measure and in heauen perfectly As Paul saith of loue if wee had all graces without it they were nothing so may I say if we could keepe all the commandements and not do them in loue it were nothing Wherefore let all men that haue their hearts endued with loue thinke they haue a great blessing and thanke God for it and as the Apostles prayed Lord increase our faith so let euery good Christian pray Lord encrease my loue for the more we loue the more we fulfill the law and the more we fulfill the law the more we resemble God the giuer of the lawe and the liker wee are to God in holinesse the more we are to be like him in happinesse Besides all this though loue bee not the forme of faith yet it is a necessary effect of iustifying faith which workes by loue Gal. 5 6. and a fruite of the Spirite Gal. 5 22. The bond of perfection Col. 3 14. The badge of a Christian Iohn 13 35. Touching the properties works of loue also for the excellency and continuance read 1. Cor 13 4. to the end Tim. But whereas many pretend loue and haue it not how shall wee know when we haue indeede the gift of Christian charitie Silas First by the obiect of our loue if it bee right that is if we loue euery one that is our neighbour louing one man as well as another without partiality though some men more then others being wel affected vnto all howsoeuer others be affected vnto vs as Christ loued his enemies so must we This is one and the best triall of our loue Secondly by the measure or maner rather of our loue that we loue our neighbor as our selus that is as constantly without fainting as sincere without dissembling being as carefull through loue to bee helpfull to the bodies and soules of others and to euerie thing that is deere vnto them as we would haue it done to our selues Thirdly by the quality and nature of loue which stirs vs vp to respect one man as well as another though not so much so to tender him in one thing as well as in another for what God ioynes no man may separate that God which commaunded loue to our Neighbours persons hath enioyned charity towardes all the things of our neighbors not to hurt him in any of them no not so much as by a thought much lesse by disgrace or cruelty or vncleannesse or oppression or slander For if we do keepe that Law of not stealing and dooing wrong and breake the other which forbids adultery or incontinency or keepe this and trespasse by false witnesse being full of lies and euill reporters or false accusers of others or vntouched in all these yet be cruell vnmercifull and fierce offending against that Lawe which prohibits murthers or at a word caring somewhat to obserue one and being loose and licentious in transgression of some other not dooing many euils against our neighbors yet stiffely and obstinately culpable in some one or few certainly our loue is not that christian godly loue which looketh to euery precept and preuenteth the euill and harme of our Brethren in euery thing as much as lyeth in vs for loue dooth none euill vnto our neighbor Touching these singular and particular Precepts note that that of honouring Parents is omitted because they might be contained vnder powers also in an other Commandement the Commandement of Adulterie is prefixed vnto the Commandement of Murther Lastly this of fulfilling the Lawe by loue is ill wrested of Papists to proue Iustification by workes for this is not heere the Apostles purpose and when they shall proue that any meere man hath perfect charity such as the Law exacteth we will then confesse that righteousnesse before God may come by loue Meane while wee dare not crosse the doctrine of the Spirit teaching in so many plaine texts righteousnesse to be attained by faith without the workes of the Lawe which yet wee may in some sense bee saide to fulfill both because in our head it is perfectly kept that is allowed to such as beleeue in him Also with Augustine we say Quicquid ãâã
them necessarie As these weak Iewes which beleeued in Christ did esteem of difference in meates and dayes that a conscience was to be still made of them and that without contempt of Moses and sinne against God the Lawgiuer they could not bee omitted Howbeit Paul would haue Christian Charity nourished and brotherly society between them and the beleeuing Gentiles How far then be the churches of Lutherans in Germany deceyued which break off society with the Churches of Caluinists as they are termed for distinction sake because of dissention about the Bread in the Communion whether it should bee eaten whole or broken The Churches of ãâã and Galatia thorough craft and seduction of false Teachers helde some fundamentall errors yet hee honoureth them still with the Title of the Churches of Christ and saluteth them as Brethren because they sinned not obstinately and with an high hand as Rome doth DIAL II. Verses 3 4 5. For God hath receiued him who art thou that iudgest another mans seruant he standeth or falleth to his owne Maister yea hee shall bee established for God is able to make him stand This man esteemeth c. Tim. WHat do the third and fourth Verses contain Silas The three Reasons before spoken of The first whereof is in these words For God hath receiued him Tim. What is meant by Receiuing and by Him Silas Receiuing signifies the taking and adopting some to be his people which were not his people By Him is meant the Gentiles who beeing enemies and strangers from God and Infidels and seruers of idolles by the loue and fauour of God were taken into the Family of the Church to be members of Christ thorough faith Albeit these wordes do belong also vnto the Iew weake in faith for euen Him also hath God graciously adopted in Christ yet the word iudging which immediately goes before and followes after shewes it dooth more fitly belong to the beleeuing Gentile by the Gospell brought neere and receyued to bee a people for it was the Iewes fault to iudge the Gentile as they despised the Iews The sum of the Apostles reason is this Seeing God hath so dearely loued the Gentiles as to make them his people therefore the weake Iewes were too blame to condemne them for vsing their Christian liberty in meates and dayes Tim. What doctrine are we to gather from these words Silas That all beleeuing people bee they Iewes or Gentiles are deare vnto God The reason heereof is because they are his children by grace and the members of his Sonne hauing their sins forgiuen them and his image imprinted in them being heyrs of God fellow-heyres with Christ also beleeuers are the spouse of Christ his flock the husbandry vineyard of God This must cause vs to receiue and make much of those whome God hath taken into his loue In Kings Courts they are loued of all which are loued of the King When the King would honor Mordechai euen Hamon must do him honor so it is our part kindly to affect and entreate all them whome the King of Heauen is kinde vnto There are no earthly Parents but account themselues contemned or loued by the contempt or loue of their children so God holds himselfe respected or despised when we respect or despise his children for they be as deare to him as the Apple of his eye as the Signet vpon his right hand As God will blesse them which blesse his people so he will curse such as curse them This may strike a terror into all such as hate the righteous and exercise tyrany towards such as be Gods friends and must serue to keepe all Christians from rash vncharitable censuring and iudging one of another least we be found among those who doe iniury vnto such as GOD hath accepted of for his owne Lastly it dooth instruct and informe vs all what reckoning we are to make of such as bee their euen brethren namely that wee are to account of them as persons receiued of God into his speciall fauour For howsoeuer we cannot infallibly be assured yet we are to be charitably perswaded of other Christians that they are adopted of God and receiued into his speciall fauour if wee see but the least argument of their effectual calling Vpon which grounds we must speake and thinke louinglie of them and of their actions as far as we may do it with truth and reason tendering all that we haue to do withall as men partakers of one nature but much more as Christians partakers of the same grace Tim. Come to verse fourth Who art thou and tel vs what it containes and meanes Silas It hath in it the second reason drawn from common equity thus Beleeuers are seruants of God but we may not condemne anothers seruant therefore wee may not iudge one another in thinges indifferent The assumption is set downe by way of interrogation which hath the force of an affirmation It is the Law of Nations that they which be equally seruants to one Lorde may not iudge one another but by their Lords appointment without iniury to their Lord. No Prince wil take vpon him to punish the seruants of another Prince and that made Dauid to be angry when hee heard how Hanun King of Ammon had abused his Seruants 2. Sa. 10 1 2 3. c. Wee our selues would take it as a great preiudice vnto vs if any should censure or chastise our Seruants Common Law of the land punisheth such as strike other mens seruants there lyeth an action of bartery in that case The knowledge of this equity kept Paul from retaining with him Onesimus because hee was another mans seruant without whose knowledge and leaue bee would not keepe him From this naturall and Nationall Law the Apostle heere perswades peace inasmuch as it behooued the seruants of one and the same Lorde with kindnesse and loue to embrace one another Tim. What instructions are we to take from hence Silas First hence we learne what is the condition of all Christians namely to be the seruants of Iesus Christ who hath bought and purchased them with a price 1. Cor. 6 20. Howsoeuer they are set free from Sathan and sinne yet they still haue a Lord to whom they owe homage and ãâã Christ hath in such wise set the elect free as they still ãâã the seruants of him that deliuered them from the hand of their enemies Luke 1. As in warre such as were taken prisonners were ransomed became seruants to them that redeemed them 2. Kings 5 1. So it fareth with ãâã Tim. What is the vse of this instruction Silas As it is the part of ãâã seruants to study how to please their Lord as the seruants of the Centurion Luke 8. and to please one another euery one being ready to helpe and comfort his follow so it is the duty of Christian seruants to labour in all things to please Christ for his sake to please one another in that which is good for peace and edifying For as it
pleasing of others or themselues hauing no further drift but as prophane worldlings and blinde Papists Thirdly such as do not that they do to but against the lord to dishonor him and not for his honour as wicked Epicures and Atheists Moreouer from hence all are very earnestly to be exhorted that whatsoeuer they take in hand they do looke to the pleasing and honouring of God in it For seeing God in his actions toward vs doth chiefly respect his owne glory Rom. 3 2. also 9 24. Eph. 1 6 11 4. therefore in all our duties towardes him this should principally be seene vnto that he may bee magnified by our godly life For there are three things required of them which will be acceptable to the Lord One that it haue the word to warrant it or not against it Secondly that it proceed from the root of faith being done with a perswasion that both action person please God through Christ. Thirdly to these must be added an affection and sound desire to haue God honoured loued and praised by our meanes without this our best doings are defiled Therefore as good seruants haue care of the credite of their Lord and naturall children do study how to encrease the reputation of their parents such ought to bee the disposition of all Christians who are bound to striue hereunto euen to haue the testimony of their conscience to witnesse that in all vprightnes they desire seek this more then their owne wealth credit life yea or saluation that their louing father and gracious Lord may reap praise and honor by their obedience to his wil. This will giue more peace and true comfort to the soule then all the world will do Tim. Is there any other Doctrine behinde Silas Yea that it behooueth all Christians especially Ministers by Pauls example to walke very wisehe towards them which differ and be at variance among theÌselues For sometimes he nameth the strong before the weake as verse 2. and heere verse 6. the weake are put before the strong Also hee makes them both equall in this that they intended Gods honour in omission as wel as in facte passing by the infirmities of both that hee might not seeme partiall and haue more hope to winne them to concord The reason heereof is If among Christians which do contend in matters of Religion any respect of person or inequality be vsed more being yeelded to the one then to the other vnkindnesse will be taken iealousie kindled peace hindred and the edge of all good exhortations blunted therefore an euen hand must bee carried without leaning to any side This rule holdeth when differences grow through weaknesse this wil require much wisedome and prayer but with those which erre of malice and are obstinate impugners of the truth after lawfull instruction Paul dealeth more roughly roundly See Gal. 5 3 4. and Chap. 4. also Phil. 3 2. 2 Epistle of Iohn verse 10. Tit. 3 10. Rom. 16 17. Heere marke that the Apostles are peremptory without fauour or indulgence towards such as maintaine euill opinions in Religion with an euill minde to depraue the trueth and to corrupt their Brethren Tim. What is the fourth and last Doctrine from this sixte verse Silas That Gods creatures and blessings ought to bee receiued with giuing of thankes to the Lord. See 1 Tim. 4 3 4. Col. 4. 2. and 3 17. 1 Thess. 5 18. To which adde the example of Christ Iohn 6 11. and of Paul Acts 27 35. The reasons of this duty besides former precepts examples are first thankes giuing which is a part of Gods seruice Psal. 51. It makes to his honour and glorifying of his name Againe without it we haue not a pure and conscionable vse of the creatures and benefites of God also vnthankefulnesse is odious to God it hindreth the act of faith and so turneth our eating and drinking into sin Rom. 14. last verse Tim. What vse of this instruction Silas This reprooueth such as foreslow this duty and deride such as do it or do it onely of custome for fashion not as of duty and conscience to the word Likewise such as turne it ouer to children in their owne presence being themselues more able for gifts and most bounde for Gods bounty and benefits to them the excellent God looks deserues to be serued with most excellent graces Lastly it prouokes both our selus to frequent wil lingly and often this duty there being nothing wherewith GOD is so pleased and honoured as with heartie Thankesgiuing and to teach our Children and to see them do it on their own behalfe but not to make them our mouthes so long as we haue an heart and tongue to praise our God Although Christes Disciples were men grown yet he put not them to say grace in his presence hee alwayes gaue thankes in his owne person leauing a patterne for all Housholders to looke vpon to doe the like for his moral actions are our instructions DIAL IIII. Verses 7 8 9. For none of vs liueth to himselfe neither doth any die to himselfe For whether we liue we liue vnto the Lord or whether we die we die vnto the Lord whether we liue therfore or dye we are the Lords For Christ c. Tim. VVHat is it that Paule doeth in these Verses How doe they sute and sort vvith the former Silas Paul resumeth and enlargeth the argument put down in verse 4. that all being seruants to one common Lorde who with like good will embraceth and ruleth ouer all his seruants with equall dominion purchased by so great price as his own death therefore they ought to dissent no longer or mutually to condemne iudge one another especially seeing the glory of the Lorde is sought for by his seruants The scope and drift is to teach and confirme all beleeuers to whom and to what they must liue and dy not to themselues and to their owne priuate purposes and praise but to Christ their Lord that hee in our life and death may be glorified He confirmes and comfortes the godly that liue in all ages that they should be verie full of comfort and ioy seeing they haue a lord who taketh more care of them in life and death then they could do of themselues being both able and willing to preserue them during their life and being dead to restore them to a neuerdying life For his power is omnipotent ouercomming death in himselfe beeing vniuersall Iudge of all and for his will he is so affected to all faithfull ones as to his owne redeemed dearely purchased to bee his peculiar The order of these words is this First a proposition that no man liueth or dyeth to himselfe verse 7. Secondly a reason because our life and death is to another euen to the Lord Christ verse 8. Thirdly a cause of this in the same verse because we are the Lords in life death therefore must liue and dye to him onely Fourthly an answere to a secret Obiection
speeches to such as stand about vs namely our Children c. as Iacob Dauid Christ others haue done Fourthly to giue vp our spirites to God as Steuen Acts 7. in a good hope and assurance of a bessed resurrection after the example of Iob Iob 19 23. I know my Redeemer liueth Tim. What learne we from hence that wee are the Lords whether we liue or dye Silas First that wee haue matter of much comfort in whatsoeuer kinde of death we dye for wee haue a Lord that will in death looke to vs our teares are put vp in his bottle Psal. 56 8. Our death is precious to him Psal. 116. 15. Let all men neglect nay dishonour vs in our death cast vs out drag vs through streetes hang our bodies on ãâã giue our flesh to be meate to the Fowles of the ayre as they complaine in the Psalme 79 2. As the two witnesses Reuel 11 8. And as the Admirall of France was dealt withall in Paris Marlorate at Roane in Normandy Yet Christ is their Lord and will be their Patron and auenger Secondly let such as liue to the Lord by obedience to his will and zeale of his glory free their hearts from feare of Purgatory faigned fire yea and of truely tormenting hell fire sithence they being purged by the bloud of their Lord are deliuered thereby from all torments and restored to life eternall Lastly see the wonderfull dignity of a true Christian by faith ioyned to Christ he hath a good and a great Lord. If they be happy which might alwayes bee about Salomon to heare his wisedome how blessed are they rather which belong to a Lord greater then Salomon whoe are in such sort the Lords as they be lords euen freemen friends and brethren to Christ fellow-heires Priests Kings to their God through Christ Reueh 1 6. Tim. From the ninth verse which as you said doth set downe the acquisition or how Christ got his vniuersall dominion oner all the faithfull what things doe ye collect thence for our instruction Silas I collect these doctrines First that Christ dyed truly and indeede hauing his soule for a time violently separated from his body whereof as the Sacrifices and Sacraments of the old Testament namely the Paschall Lambe was a Type 1 Cor. 5 7. So the Lords Supper a Sacrament of the new is a liuely representation in distributing the bread apart from the Wine and in the breaking of the bread there is a signification of his painfull passion Secondly it was not so necessary that he should die to satisfy diuine Iustice according to Gods eternall appointment and most iust threatning Thou shalt dye the death Gen. 2 17. and to fulfil the prophesies types of his death and Legall sacrifices but it was as needfull he should raise himselfe from the dead because his death had not otherwise profited vs either by merit or efficacy For by this meanes he both declareth himselfe to be absolued from our sinnes which he bare that hee might iustisy vs Rom. 4 25. and to be conqueror of death and graue yea and to become fit to exercise that dominion and victory which his death had purchased For being dead he could not be victorious so long as himselfe seemed to be conquered neyther could he rule ouer the liuing except he had beene made aliue and he liueth for euer that he may for euer gouerne his people which are heere distributed into two sorts or rankes 1. the dead that is such as had departed this life from Adam vnto Christ and 2. by liuing such are vnderstood as then did liue or should liue from thenceforward to the end of the world Now albeit Christ being risen haue absolute power which he practiseth generally ouer all men good bad euen ouer the diuels as it is written All power in heauen and earth is giuen mee Math. 11 27. and 28 18. which agreeth with Phil. 2 9 10. yet Paul extends his dominion in this place no further then to beleeuers ouer whome Christ doth rule for their saluation in a peculiar manner by his word and Spirite as ouer his owne peculiar people whose comfort and instruction the Apostle in this Text purposely intendeth Heere is then the thirde Doctrine of this verse that Christ dyed and rose not in vaine but to this end and to this very cause to get a soueraignty ouer all the Electe which either had liued or did then or should afterward liue in the world all which by good right are subiect to him as to their Lord to be ruled and kept vnto saluation in heauen Which as it teacheth the Church of both Testaments to be but one vnder one Lord of both and that it comprehends vniuersally the Saintes before the law vnder the law vnder grace all which make one bodie and one family whence the Church is intituled Catholike so withall we learne that the benefits of this Lord as remission of sinnes righteousnesse adoption saluation c. reach no lesse to such as wer before Christ theÌ to them who since Christ do liue Ro. 3 25. Hebr. 9 15. And moreouer that they which be alreadie dead in his Faith shall certainly be raised to heauenly glory for so much as Christ is not Lord of the dead as they bee dead but as they are appointed to be aliue for he is the Lord of all the liuing Math. 22 32. Furthermore that there is great comfort vnto all the true seruants of God inasmuch as both in life and death they haue a mighty and louing lord to care for them to preserue and safegard them till hee haue crowned them And finally by this consideration they ought to keepe themselues from mutual discords and dissentions liuing together in a peaceable and brotherly fashion which as it is agreeable to the minde and will of their Lord so it will tend much to his honour and to the credite of our Christian profession and that especially if remembring that they are vnder his authority and rule they take not leaue to liue as they list but to his will and honour who hath brought them out of the power of darknes to whoÌ for sin by the righteous iudgment of God they were enthralled and captiuated Acts 26 16. Let them studye to serue him whose they are after Pauls example Acts 24 23. and follow his counsell 2 Cor. 5 5. Hee died and rose again that henceforth we should liue not to our selues but after his will that dyed for vs. DIAL V. Verses 10 11 12. But why doest thou iudge thy Brother Or why doest thou despise thy Brother For we shall all appeare before the iudgement seate of Christ. For it is written I liue saith the Lord c. Tim. VVHat is the drift of this text Silas To perswade the Romanes and in them all other Christians to concord about indifferent things by three new Arguments First from their condition in that they are equals being all Brethren and equals may not mutually iudge each
others they were perfect in knowledge All knowledge but farre from that perfection which is now and shal be among the celestiall spirits at the last 1 Cor. 13 7 8 c. The third part of their praise is ability or gift to admonish each other being as so many Monitors or masters such as could see what was conuenient to bee done a wise mans part and put others in minde of their duty Tim. What is our Doctrine from these wordes thus expounded Silas That it is a dutie very praiseworthy in a Christian to be able and willing to giue admonition The Reasons hereof are first it declareth our obedience vnto God requiring it Leuit. 19 17. 1 Thes. 5 11. Secondly our charity towards the Bretheren which want admonition whereby they are preserued from sinne and destruction and wonne to righteousnesse and saluation if they hearken and obey Math. 18 15. which made Dauid desirous to seeke it Psal. 141 5. Thirdly it is one of the right and holye vses of our vnderstanding and wisedome in the word to apply it to the warning of others as Col. 3 16. Such then as cannot or list not or care not to admonish others loose a speciall praise bewraying want of the feare of God and of loue to men and such as do admonish let them go forwards the more chearfully the more commendable this duty is which Paul had not so praysed but that it is much to be esteemed and exercised Tim. What are we to learne further from verse 14. Silas That there be two graces behoouefull to them who shall well discharge this duty of admonishing The first is goodnesse the second is knowledge for without goodnesse or integrity of life our admonitions will bee of no force whilst it may bee saide to vs Physitian heale thy selfe and Hypocrite plucke the beame out of thy owne eye Secondly when a man himselfe is blameable he cannot freely and boldly admonish another see Rom. ãâã 21 22. Thirdly he that would haue hope of doing good in reproouing others had neede to be vnreprooucable else what hope hath hee that God will blesse his admonitions The other grace required heereto is a good measure of knowledge to guide vs to see and know wherefore to admonish and when and where and whom and by whom our selues or others and in what maner out of loue and pitty roughly or mildely directly or indirectly openly or priuately and to what end how long till we haue hope that we cast not pearles before Swine and in what words euen in the words of Scripture for they haue most authority and there is no exceptions against them To these purposes it is no meane wisedom will serue therefore Paul requireth in such as shall admonish their Brethren that the word of God dwel richly in them in al that is much and manifold wisedome Col. 3 16. And if to this one duty such and so great skil be needful then iudge what cause there is for Christians to search and study the Scriptures diligently and religiously hauing so many other more waighty offices to do in their generall and particular callings Tim. What vse are we to make of this truth Silas Hence is matter of exhortation both to the admonishers to furnish theÌselues with store of knowledge as they may admonish with power and profit And vnto the admonished to take in good worth good warninges from their brethren yea although not alwayes giuen with such wisedome and loue as were meete for God is not bound to set a discreete godlye person aworke to warne thee not alwayes to send an Abigail a Iethro c. but sometime by a poore silly maide or man seruant our Inferiours both in place 2 Kinges 5 3 13. As thou wilt not refuse rich treasure because it comes through fowle hands so cast not away reproof and counsel for the folly or faults of him who giueth it Heare afoole a knaue an enemy if he bring truth and reason as wel as a friend an honest man or a wise man Balaam must heare his Asse else he had dyed for it Tim. But seeing the Romanes were so full of knowledge and goodnes wherfore did Paul so largely and boldly write vnto them as if they had beene very obstinate and ignorant ones Silas He answereth to this obiection in verse 15. that he did it not to teach theÌ what they knew not but partly to the end to remember them of things they knew already and might forget and partly for his function sake which he setteth forth by the efficient cause Grace because his Apostolicall authority and gifts were of fauour giuen him being a persecutor Vpon these causes he had written not somewhat that is some thing and left out others as necessary by tradition of Church to be supplyed as the great Iesuit dreamed for the Scripture is perfect but somewhat must goe with boldely and then the meaning is that with some liberty and freedome of wordes befitting the grauity of the matter and of my calling Wherein ye see Paul confessed no fault but iustified rather his acte as good for them to bee put in remembrance of necessary things and meet for him being their Apostle and minister therefore Bellarmine vnskilfully vnconsideratly matcheth this with the excuse of the author of the Machabees in his 2. book ch 15 ver 39. Tim. What Doctrines gather ye hence Silas Two the first is that boldnesse admonitions reproofes become well Gods messengers First for the commandement sake Es. 58 1. Cry aloud spare not tell c. Earnestnes and freedome of speech is heere inioyned to Gods messengers Secondly a Messenger is not onely to do his Lords message but in maner and forme as he is required Thirdly if sin like a strumpet be bold to appear why should not Gods Seruants be bold to controule it Fourthly there is great danger if we faile heerein both to the sinner Ezek. 3 18 19. and to the Minister Ier. 1. 17. Speake to them or I will destroy thee It is true the performance of this will cause such as loue and liue in the seruice of sinne to account their reproouers enimies as Achab did Elias and the Galatians Paul and obserue all his wayes narrowly to see if they can haue any occasion or aduantage to accuse or to hurt him as those places can testifie where Ministers do with this holy liberty testifie against euils and sinnes but better to haue all men our enemies then to haue God alone to bee against vs and if we cannot saue others yet it standeth vs vpon to deliuer our owne soules The second Doctrine is that Gods Ministers are Gods remembrancers to put the people in minde For men euen the best are forgotful yea of common and commonly knowne duties by which meanes they run into great euils Did not Dauid in his fury against Naball forgette that he ought not to kill or reuenge till Abigail remembred him And Peter in his feare forget Christes premonition touching the thrice
instructions in these words thus opened Silas That in the beginning of the Gospell when the Doctrine thereof was yet newe vnwoonted or vnknowne and the Church yet being as a tender plant or as a childe in the Cradle it pleased God to accompanie the publishing of his trueth with the gift of woorking myracles the better to countenance and confirme both doctrine and the Church Marke 16 20. These Tokens and wonders which at the first did ratifie the Doctrine as seales establish couenants are stil to this day of force to giue credite to the same doctrine taught now in the reformed Churches to be diuine and from heauen So as he which without a myracle will not now beleeue it when all the world beleeueth it he himselfe may be accounted a wonder We doe vse to water plants when they are newly set and but tender afterwardes being growne vp to be trees we cease then to water them so the Church and doctrine of grace when it was new needed confirmation by myracles but now it is growne old and vniuersally receiued there is no such vse of Myracles Let vs rather suspect the Popish religion to bee the new Religion and their Church no Church of Christ because they build the truth and credit thereof vpon wonders which are no perpetuall nor effentiall notes of true Prophets and true Church but common to all Prophets both false and true See Deut. 13 1 2. Mat. 24 24. 2 Thes. 2 9. and Reuel 13 13. False Prophets false Christs yea that Antichrist shall be permitted for the probation of the faithfull and perdition of the vnfaithfull to worke wondrous workes which are called lying wonders 2. Thess. 2 9. both because they be many of them but iugling trickes packed by the cunning of Friars and for that they tend suppose they should be done to deceiue men to establish their lyes superstitions and heresies of Popery also because oftentimes they are done or do proceede from Satan the Father of lies Whereas all true myracles as our Text teacheth for their end doth serue to confirme the truth of the Gospell and for their beginning they alwaies be wrought by the mighty Spirit of God who alone can alter the course of nature and do wondrous things Satan and his imps do some things to be wondred at of such as cannot perceiue the causes of those things which impostures cunningly hide But if that miracles were necessary we are not vtterly destitute The straunge proseruation of Luther and Q. Elizabeth against many deadly enemies is maruailous if not myraculous also the discouering of the Gun-powder Treason in so strange a sort Maister Hawks clapping his hands thrice for ioy in the fiery flame Cranmers hart whole in the fire his body being burnt as it hapned to others are not these wondrous matters Tim. What may wee obserue from the end of the 19. verse with the 20. and 21 Sil. It commends to vs these few instructions Whereas Paul had filled with the Gospell that is had brought to the faith of Christ by plentifull and diligent preaching the Gospell so many people and prouinces as were mightily distant one from the other as I Hyricum which is thought to be that which at this day we call Slauonia is distant from Ierusalem the Metropolis of Iudea which in a right line is iudged to be about 350. Germain miles but was much larger space going by circuites and fetching compasses as it is knowne he did In this example of the Apostle I say carying the word to such Barbarians and superstitious places with such extreame labour and both manifest and manifold dangers whereof we reade in the Acts and in 2 Cor. 11. wee haue the Image of a faithfull Minister filled with loue of Christ his Kingdom and mans saluation to the reproofe of such as with farre lesse paines and no perrill at home may and ought to preach Christ euery Saboth and will not and it giueth due encouragement to all such as do the Lordes worke with fidelity and industry to perseuer in theyr godlie course whereof they haue Paul such a noble president patterne As God will looke for much of them to whom he committeth much so they which doe improoue their Talents and encrease them vntill they come to be tenne Talents such shall be set ouer ten Cities and enter into their Maisters ioy when the sloathfull shall heare Take him and binde him c. Furthermore as Paul in few words ran ouer an heap of Myracles and an infinite company of Cities in ver 19 to set forth his infinite labours to the example of others so in that he studied and did euen in an holy ambition as men striue which be greedy of worldly honour contend to fulfil the prophesies concerning the carying the name and Gospell of Christ where it had neuer beene preached by any before him yea where the sound of Christ neuer came Heerein first he did approue himselfe a true Apostle whose office was to call ignorant heathnish people to Christ and to constitute Churches which they might leaue to others to builde forwarde as Paul did in Ephesus and Creta 1. Timothy 1 34. Titus 1 4 5 6. Faire vnlike to that which Iesuites boast to bee done by them in India for neyther bee they commissionated for the whole world as the Apostles were neyther preached they the truth of the Gospell but their owne errors the traditions of Rome and gathered Churches not to Christ but to Antichrist to increase not Gods but Sathans kingdome making them an hundred times worse then they were before yea by their extreame cruelties making the name of Christ odious to those Pagans Secondly in that Paul sought as well to instruct such as were conuerted as to gaine to Christ such as were strangers from him we see againe his affection to Christs glory and kingdome which should bee a spur in the sides of all Christs true Ministers to quicken them to al care and labor for the enlarging of Christs flocke and getting to themselues testimony of their calling from God by the zeale of their hearts and fruites of their indeuour as Paul had from the accomplishment of propheticall Oracles whereby his extraordinary Apostolicall function was warranted to him selfe and the Churches of Christ. DIAL V. Verses 22 23 24 25 26 27 28 29. Therefore also I haue beene let oft to come vnto you but now seeing I haue no more place in these quarters and also haue ãâã desirous many yeares agoe to come vnto you when I shall take my iourney into Spaine I will come to see you c. Tim. VVHat is contained in all these verses Silas The hope and promise of Pauls coÌming to the Romanes which he setteth foorth by the mouing cause to wit the vacancy of his businesse in these parts where he was Secondly by the feruency of his desire which he had a long time to see them in verse 22 23. then by the circumstance of time when hee woulde come to wit when
first gathered together in their house to celebrate their assemblies for they might not haue in most places the free vse of Christian religion through the malice of the Iews somewhere elsewhere of Gentiles see Acts 13 14. Epenetus is intituled the first fruits of Achaia both because hee was in order of time the first which professed Christ in that country as first fruites came before the rest and for that in degree of piety and vertue excelled others as first fruites are both reaped before and be the chiefe and choice of the crop A worthy thing it is to giue the onset and begin to leade others the way which feare and worldlinesse makes men backward to doe yea keepeth numbers from following others that haue broken the Ice and made an entrance into the zealous profession and practise of Christianity The other titles of beloued approued of labouring in the Lorde and beeing in the Lord giuen to diuers heere doe note howe deare they were to Paul for their profession of faith or fruites of their faith teach that others ought to be so farre foorth beloued and esteemed of as they pertaine to Christ our common Lord shew the same by their faithfull endeuors to further the Gospell Also note v. 7. to be in Christ signifies to be a christian or faithfull person and to bee approued in Christ is to bee vnblameable or without reproofe nay well allowed offor his faithfulnesse and constancy in the cause of Christ. Whereas he salutes some of his kinsmen learne that to our kindred when they be godly we are tied by a double band one of nature the other of Religion therefore such as forsake and forget their Christian religions kindred do giue cause to fear least neither piety nor humanity be had in regard by them Such as were in bonds with Paul for the Gospell sake are therefore called his fellow-prisoners They suffered bondes and imprisonment with him and so shewed their hearty loue both to Christ and to his Apostle Paul whom they forsooke not as diuers others did 2. Timothy 4. All forsooke mee but did cleaue to his doctrine by faith and became his fellowes in afflictions Let Christians learn thus to loue the word and the Ministers of it such imprisonment is more sweet then liberty Also whereas some are commended for labouring in the Lord and others for labouring much in him that is in the divulging of his truth and edifying his Church or doing other seruices of charity heereby wee do learne that there is a difference among Labourers some according to their meanes opportunities gifts great zeale labour more and some lesse but each are to haue their due praise euen he who laboreth litle as well as he who laboureth much none are to be defrauded Whereas v. 13. Rufus mother is called Paules Mother vnderstand a Mother by affection not naturall Obserue that Aristobulus and Narcissus are not saluted as beeing belike not yet conuerted and Narcissus is thought to haue bin full of riches and naughtinesse ouerthrowing many a woorthy man by calumnies yet both hadde Christians in their families The kisse which Paul mentioneth v 16. sheweth the custome to be ancient for the Saints at their meeting do declare mutuall good will by a kisse which was giuen sometime in token of subiection as Gen. 42. and Psal. 2 12. Sometimes a signe of Charity this was cheefly done before the receiuing of the Eucharist to testifie peace and brotherly amity Whence arose the superstitious kissing the Paxe in popery which depraues abuseth al good things By adding holy he distinguishes 1. chast kisses from wanton 2. adulatory and 3. proditory and 4. dissimulatory kisses such as Ioab Iudas and Ammon gaue which is no small thing For as giuing the hande one to another at our meeting after long absence signifieth the deliuery of our heart to him toward whom we vse such gesture so kissing of all other gestures hath I know not how the most euident expresse representation of that which is within For whereas life consisteth in respiration and our breathing is by our mouth kissing is a signe that a man is ready to communicate and as it were to infuse his own proper soule to another A custome not so ancient for vse 1 Pet. 5 14. in Eastern Churches especially but now is as grosly abused in the Westerne and by such as affoord this loue-token euen to dogs Finally whereas Paul familiarly nameth and saluteth many of his acquaintance at Rome and farre more then other Churches being better knowne vnto him yet not once mentioneth Peter who should be the chiefe Pastor there as Papists say The Apostle either did forget and neglect him which is vnlike or Peter was vnworthy as an Apostata of his salutation which is vntrue or Peter was not then at Rome which is not vnprobable yea whether he were there at all or no is vncertaine For we do not finde in all the history of the Acts or other partes of the new Testament that euer Peter came at Rome no not one syllable to that purpose therefore it can bee no Article of faith or thing necessary to bee beleeued vnto saluation for all such things are either expresly written or by necessary deduction to bee collected out of Scriptures which are as Origen saith the sole norme and rule of Faith the vnmooueable Canon of verity as ãâã the most exact gnomon ballance square of all truths as Chrysostom Againe what shal we say if the Scriptures doe teach the quite contrary For Paul was conuerted a year or thereabouts after the ascension of our Lord. The third yeare after Pauls miraculous conuersion in his way to Damascus Peter went to Ierusalem where hee continued with Paul the space of fifteene dayes Gal. 1 18. all this while Peter was not at Rome Eight yeeres after Pauls conuersion Peter was abiding at Ierusalem beeing imprisoned was sought for to be killed by Herod about the 3. yeare of Claudius as yet then he was not at Rome Acts 12 2 3 4. c. Sixe yeares after that euen full fourteene yeares after that hee first had met Paul at Ierusalem which was the 51. yeare from Christs birth hee was at Ierusalem where hee gaue Paul and Barnabas the right hand of fellowship Gal. 2 9. At which time a councell was held at Ierusalem Acts 15. and then it was agreed vpon by mutuall consent Galat. 2 9. that Paul should preach vnto the Gentiles and Peter to the Iewes who by an edict were cast out banished from Rome so as all this while hee came not there When the Councel was dissolued whither did Peter goe to Rome his Sea and seate as the Papists faine nay to Antioch where hee was to his face a bold acte to be done if Peter had beene Pope hee was I say reproued of Paul for his dissimulation Galath 2 11. Moreouer when Paul was first led prisoner to Rome hee found not Peter there for then would not
Luke hauing so good occasion to mention him Acts 28. haue passed him ouer in silence and Paul hauing beene a free prisoner for two yeares at Rome complained that all forsooke him What Peter too no verily which argueth all this space Peter not to haue beene at Rome Sure it is impossible hee should sit Bishop there so many yeares full 25. till the last yeare of Nero as popish Chronologers reckon and to suffer martyrdome there and haue his Sepulcher ther. Or if al this were true what is this to the Pope being no successor to Peter in doctrine and piety whatsoeuer he be for place and dignity If he had succession of his chaire a thing more then questionable yet hee had none of his faith From which Rome nowe how farre it is gone from ancient Rome hath beene in sundry parts and passages of this Epistle obserued and in many other more learned and vnanswered nay vnanswerable treatises hath beene of late demonstrated both at home abroad so as were not their fore-heads of bras their hearts of adamant their consciences seared with an hot iron they would blush for shame and repent with sorrow that they had so long striuen for Dagon for an idolatrous religion and for Babylon a Mother of abhominations and whoiedomes Reuel 17. 5. Of whose cup of fornications as they still delight to drinke so they certainly shall drinke with her of the cup of Gods vengeance Reuel 18 4 and 16 19. By the Churches of Christ hee meaneth particular assemblies members of the vniuersall Church neere to the places where Paul was nowe remaining professing the faith of Christ and denominated by their places where they were as the Church of Corinth Galatia Antiochia c. DIAL II. Verses 17 18 19 20 21 22 23. Now I beseech you brethren marke them which cause diuisions and offences contrary to the doctrine which you haue learned and auoide them 18. For they that are such serue not the Lord Iesus but their owne belles and by good words and faire speeches deceiue the hearts of the simple 19. For your obedience is come abroad vnto all men I am glad therefore on your behalfe but yet I would haue you wise to that which is good and simple concerning that which is on ll 20. And the God of peace shalltread Sathan vnder your feete shortly The grace of our Lord Iesus Christ be with you all Amen 21. Timotheus my work-fellow c. Tim. HOw doth the Apostle proceede and what things be contained in these verses Silas When he had mentioned and saluted diuers godly persons amongst them whom hee would haue to set as examples to follow now hee admonisheth them whome they are to eschue namely hereticks and schismaticks which by opinions rent themselues from the truth of doctrine or in their wicked manners giue scandals Touching these hee would haue them marked and narrowly looked into because they are not easily found out and through negligence of ouerseers they doe creepe into the flocke Secondly hee wisheth to auoide them both by shunning priuately their company for feare of taking infection from them and of hatdening them by our familiarity and by shutting them after once or twice admonitions Titus 3. 10. out of publike assemblies by excoÌmunication which is the sword of the Church to strike and cut off rotten and pernicious members Also by casting them into banishment if they goe on to peruert others which is the Magistrates care and part verse 17. and in verse 18. To the end the Christians at Rome might the better consider and decline such pests and Serpents which at Corinth and Galatia had bia and were like enough to be among the Romanes also to wind in themselues to disturbe the peace destroy truth and vnity of the Church which Sathan in his members most studiously endeuoureth therefore hee giueth certaine notes whereby to know these seducing and scandalous persons The first is they seeke to turne men from the true doctrine such as ' Paul in this Epistle and other Apostles in their Sermons and writings taught broaching opinions eyther ex diametro contrary or at least besides para signifies both as Rom. 1 26. that doctrine which is apostolical The purity of the wholesome words of Christ is corrupted when ought eyther other or otherwise is brought in eyther when truth by humane inuentions is adulteiated or false doctrine apparantly crossing the Scriptures is maintained 1. Tim. 1. Gal. 1 8 9. This is then one signe of a deceiuer to leade awry from ancient doctrine receiued from the beginning by the ministry of Christ and his Apostles Iohn 2 20. Another signe in verse 18. is their hypocrisie howsoeuer they indeed ought to be and in words doe pretend to be seruants of Christ hauing his name Iesus Lord c. and the profession of him much in their mouths as if they were the onely persons that tooke pleasure care to please serue and honour him to defend his saith and religion yet they doe nothing lesse being enemies to his doctrine and true seruants Phil. 3 18. and thinke they doe a meritorious acte to destroy true Christians Mat. 10 17 18. Iohn 16 2 3. The third signe is their ende they aime at which is to serue their belly for filthy lucre they teach things which they ought not 1. Tim. 6 5. Titus 1 11 12. making their belly not Iesus Christ their God Phil. 3. 18. And who would not be ashamed to haue them for teachers who haue their belly for their God coyning new false opinions for temporall commodities sake The fourth marke is from their arte and practise which they vse when they will seduce it is by faire and flattering speeches whereby they steale away mens hearts pretending their good when they meane it not as the Serpent circumaented Eue promising much and performing nothing speaking pleasing things as if they would lay bolsters of doune vnder their elbowes Ezokiel 13 18. and with sweete sugred words praising both the persons and doings of such as they would ensnare like Phisitions who minister delectable things so these sooth and smooth ouer mens faults commending where they should condemae and this is signified as Origen thinketh by sheepes cloathing Mat. 7 15. As greedinesse for their bellies declares them to be rauenous wolues as the Crododile by shew of pitty and humanity doth beguile such as come neere him so do these corrupters seeke nothing but to deceiue by their flatterings like Iudas or Ioab speaking sweete words that without suspition they might put out the sting of erronious doctrine and this their cunning makes it so hard to discouer them and so much the more needefull to marke and obserue them The last thing whereby they are heere noted is the obiect whereupon these impostours doe worke and it is vnwary and heedlesse people which neyther mistrust nor marke their malice Widdowes whose houses they deuoure vnder pretence of prayers and blessings such as Paul speaks of silly women
inumerable for the accomplishment of this our conference to the illustration and clearing of this darke Epistle in some measure for the instructiof the Church be all praise and glory Amen FINIS AN INDEX OR TABLE of the chiefe words and matters opened and treated of in this Epistle ABba Chap. 8. Dial. 14. Abraham a pattern of all iustified persons Ch. 4. verse 1 and v. 22 27. Abraham how the father of the faithfull and heire of the world Chap. 4. v. 13. and 17. Abrahams faith commended ch 4. v 17 18 19. Abraham when iustifyed and why circumcised chap 4. Dial. 1 2 5 6. 7. Abrahams true Children and counterfet ch 9. Di. 2. Abraham how the root of the Iewes ch 10. di 13 15 Abrogation of Moses Law how farre and wherein not ch 6. di 8. and ch 7. dial 2 4. No Abolition of the creatures at the last day but an alteration onely chap. 8. Dial 19 20 21. Abstinence from certaine meates at certain times no matter of Religion or saluation against Iewish and popish abstinence Chap. 14. ver 17. Absolution from sinne first part of Iustification Chap. 5 verse 1. Actions their end and euent Ch 14. v 6. Adams fall Chap. 5. verse 12 6. Adam propagated sin and death into his posterity ch 5. v. 12 13 14 c. Adam compared with Christ to whom hee is like vnlike in sundry respects How and wherein the second Adam excels the first ch 5. v. 15 16 17 18. Adiaphora that there bee such and howe to discerne them and deale in them ch 14 throughout Adoption what it signifies also how manisold what it is ch 8. v. 15 23. Adoption to bee certainly known and how ch 8. v. 16. Adoration by Latria doulia a vaine distinction Ch 1. v. 9. Adulti haue faith by hearing ch 10. v. 14. Aduocate or intercessour how Christ is so and howe the Spirite and what things required to Christes aduocateship and what comfort in it Mary no aduocate Ch. 8. v. 26. and 34. Adultery Chap. 1. v. 29. Affictions their causes kinds ends vses and remedies how they worke patience ch 5. v. 3. 4. Ch 12. v. 12 AEdification what Ch. 14. v. 19. 20. ch 15 v. 2. All not euer put vniuersally but indefinitely and for to take away distinction of nations ch 10. v 11. c 11 32. Almes or benificence vnto the poore how woor thie a duty and what prouocations to it and hinderances ch 12 13. ch 15 25 26. Allegation of Scriptures how vsed by the apostles ch 1. 17. 4. v 3. ch 11. v 13 14 Altars Priests Sacrifices vnder the Gospel and how ch 12. v 1. ch 15. v 16. Ambition what ch 12. v 16. Analogy of faith what Ch. 12. v. 11 12. Anathema what and whither Paul praied to be made so Ch. 9. v. 3. Angels good bad what their power is ch 8 v. 38. Anguish what ch 8. v. 35. Antiquity of the Gospell and of the Doctrine of free iustification by Fairh Ch. 1. v. 2. and 17. Antiquity of Fathers and doctors of the church what we are to yeild vnto it Ch. 9. and 10. in ãâã dial Antichrist Cha 3. v. 5. cha 12. v 10. Apostle what it meaneth how many of their calling authority dignity diligence and efficacy of the Ministery and extent of their commission and other markes whereby to know one ch 1 v. 1. Ch 15. v. 14 15. Iesuites no Apostles Harmony betweene Apostles Prophets Ch. 15. v 20 21. Application of Doctrine how it is a part of faith ch 1 Appeare all must before Christ when and how Ch. 14. v. 12. Arrogancie and pride how differ Ch. 12. v. 16. Astrologie coniecturall or Astronomicall science why and wherein to be blamed Ch. 9. v 9 10. Assurance a necessarie effect of faith Ch. 4. v. 21. Augustine no English Apostle or conuerted vnto the faith Ch. 10 v 18. Authority the kindes and degrees of it causes vse of it How to bee submitted to and why ch 13. v 1 2 3 4 Awakening corporal spirituall why needfull ch 13. v. 11 12. B. Backbowed what it meaneth ch 11. v. 10. Backbiting what ch 1 30. Baptism is not regeneratioÌ but a seale of it whence it hath his force it is not absolutely necessary to ãâã ãâã not ex opere operato ch 4. v 11 and Chap. 6 verse 3. Benefits of the Couenant Ch. ãâã v 29. Blaspheming what Ch. 1. v 24. Ch 14. v. 16. Blesse what it importes ch 12. v. 14. Blessednesse what it is wherein it consisteth the causes and effects of it ch 4 v 6 7 8. Bloud of Christ comprehends his whole sufferinges and obedience why ioyned with faith Ch. 3. v 25. Blindnes of the Iewes ch 11. v 10. Boasters who ch 1. v 30. Body why sinne so called ch 6 v 6 c 7. v 24. Body how the Church so likened ch 12. v. 3 4. Body the resurrection of it ch 8 11. 14. v. 9. c. 8. v. 34 Boldnes in a Minister a good thing the reasons of it ch 15 v 15. ch 9. v. 27. Bondage of the wise to the husband in what things how long and what freeth her ch 7 v. 1 2 3. Bondage to sin and the law wherein it is and how freed from it ch 7. v. 4 5 6. Bound to sin how the ingodly and godlye differ in this ch 7. v. 6. Bow the knee to Christ what it noteth Ch 14. v 11. Branches seeming true Ch 11. v 17 19. Brethren why Christians so called whether Papistes be our brethren or not cha 12. v. 1. and v. 10. C. Calling to a function Ecclesiasticall by whom what workes of it how needfull Ch. 1. v 1. Calling of English Preachers iustified to be of God ch 10. v. 15. Calling vnto Christianity generall or speciall Calling often ioyned with election and why Ch 8. ve 28 ãâã Ch. 9 v. 21. Chap. 9 verse 11. ch v 9. 24. Canon of faith and manners is the written word of God Ch. 14 v. 23. and often elsewhere Cauillers at good doctrin how to be handled ch 3 8. Chambering what it is ch 13 v. 13. Charity or loue how a debt howe differs from others debts ch 13 verse 8. Howe it doth not iustifie vs and yet it is the fulfilling of the Law Chap 13. verse 8 9 10. Charity chiese of Morall vertues it iudgeth coniecturally Chap 12 verse 9. ch 8 v. 38. Chastity lost by drunkennes and gluttony c. 13. v 13 Certainty of saluation by Faith and by hope infallibly by both and why chap. 8. ver 1 24. Certainty of Gods prouidence stands wel with meanes ca 15. v. 30. Ceremonies Legal determined in Christ his death ch 14. v. 1 2 3 4. Christ true God also man and why ch 1. v 3 4. Christ his person his offices his benefits ch 1. ver 3 4. Christ deliuered to death by Iudas and by his Father ch 4. ver 25. Christ why both dead and
it that offendeth humane reason in this Doctrine of free predestination Silas Two things especially The first thing is that God should hate some and loue others onely for his wil sake without respect to worthines or vnworthines by which meanes the bad may be loued and the good may be hated Secondly reason caÌnot perceiue how of them which are in like case some should be chosen and others refused or how they which are equall should vnequally be dealt withal without iniustice as if a Iudge of two malefactors should acquit one and punish the other or a King of two valiant Captaines should prefer the one and disgrace the other Reason seeth not this to be iust therefore thinketh it to be vniust in God to saue some men and punish others whereas all were sinners lost alike Tim. Whence comes it that reason doeth thus cauill against Gods decree Sil. First because this mysterie though it bee not contrary to sound reason yet is aboue the reach of reason the naturall man perceiueth it not euen as a sore eie cannot looke against the brightnesse of the sun Secondly reason dreameth God to be subiect to humane lawes and to be able to do no more to his creature then a Maister to his Seruant or a King to his subiect who are held to be vnrighteous if in distributing paines and rewards they do not obserue a proportion Tim. What are we to learne from this Obiection Silas First that reason till it be reformed is neyther subiect to God nor can be Rom. 8. therefore they must needs erre which in diuine matters do consult with humane reason as he must needs loose his way which followes a blinde guide Secondly wee learne that it is no newe thing to barke and cauill against the Doctrine of Gods predestination charging it with iniustice and him with respect of persons if it be so now it was so in the Apostles times Thirdly we learn that the foreknowledge of God touching men what they would be or not bee was no cause of Gods decree in his election or reprobation because then there had beene no place for this obiection to charge God with iniustice for if he had chosen such persons onely whom he foresaw would be iust and righteous and refused such as he foresaw would be wicked and vnbeleeuers all men would haue acknowledged this to haue beene as iust proceeding but when it is saide that for his wils sake such as were equall are distinguished some purposed to life others reprobated to death this vnto reason sauours vnrighteous Tim. How is this Obiection answered Silas First by a negation or deniall God forbid Secondly by a confirmation of that denial by a testimony of Scripture For he saith to Moses c. Tim. What is the deniall Silas God forbid as who should say let it neuer enter into the heart of any man to thinke than God should be vniust Tim. What is our instruction from this deniall Silas That it is our dutie to acknowledge God to bee righteous in all his decrees workes and wordes which hee doth in men by men or vppon men or any other creature whatsoeuer though the causes reasons ends of his doings may be hid from vs yet we are bounde to adore them as holy and righteous The reasons ãâã be First because it is written that God hates iniquity Psal. 5 4. that he is righteous in all his waies Secondly he is the iudge of the world and therefore cannot be vniust Rom. 3. 5 Gen. 25 18. Thirdly the wil of God is the ãâã dause of all right ãâã whatsoeuer he wil it must be because hee wiss it whereas in men things must first be iust and then they are to will them Lastly if a Creditor hauing two debters may forgiue the one and cause the others to pay ãâã King ãâã ohe ãâã and spare another and yet ãâã how much more God who had not beene ãâã if all had beene appointed to death as Augustine saith ãâã being debters to God by mans fall if he take not his debt of one he hath whereof to ãâã and if he ãâã take it of another he hath not whereof to complaine Mercy is shewed without iniustice mercy is free floweth from loue vndue whereas iustice is to giue euery one his due Tim. What vse of this ãâã Silas It serues to stoppe the mouths of such as belche out ãâã ãâã against the ãâã ãâã and iustice of almighty God Secondly it admonisheth vs to think of God with ãâã and humiliation in whatsoeuer he doth yea when wee cannot reach the reason of his purpose and actions For it is against reason to measure Gods counsels and actions by the rule of our baiardly reason Tim. How doth Paul confirme his deniall Silas By a testimony of Scripture the summe whereof is thus much that God hath an absolute power ouer all men to chuse whome he will and whome he wil not chuse to harden Tim. What are wee to learne out of the preface before the testimony Silas This in that Paul appealeth to the Scriptures we learne that they be an all-sufficient iudge to determine all controuersies in religion as they bee a perfect canon both of faith and manners Tim. But the Scriptures ure dumbe and a Iudge ought to speake Silas The Scripture sayeth to Moses and therefore speaketh and therefore fit to be a iudge for if a mans testament be of force as if himselfe were aliue to speake to decide all controuersies which arise among his children ought wee not much more to yeelde so much force to the Testament of God speaking therein to his children Tim. What profit is to be made of this point Silas It resutes the Papists who set vp the Church or a generall counsell or the Bishop of Rome teaching iudicially ex Cathedra to bee a competent iudge refusing the Scripture and the Spirite of God speaking therein for vnsufficient Secondly in all things questionable and doubtfull we must rest and satisfie our selues with the sentence and testimony of the Scripture without all contradiction and caueling Tim. Howe doeth the Apostle fit this testimony to his purpose Silas Some fetch the first occasion of Gods speaking these words to Moyses from the act of God in pardoning certaine of them which committed Idolatry with other as if God should haue saide to him Moses ãâã belongeth not to thee to know why some were punished and not others For I will haue mercy on whome I will haue mercy c. but indeede many things goe betweene this act of God and the wordes of the text also thus Pauls answere would not agree to this obiection But the true occasion is this vppon Moses request to see Gods glory it was promised him that hee should see his backe-parts whereof these words giue a reason why God wil shew this fauor to him and to none other For I will haue mercy on whome I will haue mercy c. Now this the Apostle thus fittes to
the roate be holy so are the branches Tim. VVHat do these words performe Silas A proofe of the former reason touching the vniuersall restoring of the Iewes vnto grace before the end of the worlde where Paul meant both to comfort the Iewes and to warne the Gentiles that they do not proudly contenme the Iewes This proofe is taken from force of the league and promises made to Abraham and to other antecessors of the Iewes who be beere compared vnto the first fruites and roote and the Iewes which came of these antecessors vnto the lumpe and branches The proofe stan deth thus The Iewes are an holy nation by the promises made to their Fathers therefore God will not cast them away ãâã but as the first fruites and roote being holy doe make the lumpe and branches holy so Abraham and the fore-fathers of the Iewes being holy by vertue of Gods couenant to bee their God will cause holinesse in Gods good time to be deriued to their posterity for there is like condition of causes and effects of roote and branches Tim. Vpon what parts doth this Text consist Silas Vpon two comparisons the first whereof is taken from the obseruation of the Mosaicall Law touching first fruites the other from naturall experience of the root and the branches It is the nature of the root to draw good sap out of the ground and to disperse it into the stocke and braunches to make them fruitfull Therefore what the roote is such will be the branches if the roote be sappy and full of good iuice it wil cause good nourishment to the tree and plentifulnes of good fruites Tim. What was the Law to be obserued by the Iew touching first fruites Silas This of al the encrease of the earth God commanded the first fruites to be giuen him as Num. 15 20. Leuit. 23 10 11. Also when they made a masse of dowe there was a part for God whereof were sweete cakes or Shew-bread made to set before the Arke this done the rest of their fruite and their bread was sanctified vnto them that is the vse and eating of their fruite and bread became holy and wholsome Tim. For what causes did God ordaine this Lawe of first fruites Silas For sundry good purposes and causes First that by such a ceremony the Iewes might know and acknowledge that it is God to whom they owe thanks for all their fruites as being his free guift as worldly Princes will haue their seruants to pay some peny a yeare for some great Lordship bestowed on them onely to testify their dependance vpon their Soueraigne and not to enrich themselues so it it heere Secondly by such Oblations the holy Ministery of Priests and Leuits with their families were maintained and there is such great manifolde and necessary vse of the Ministery of the word as men are to vphold that though vnto their great cost Gal. 6 6. 1 Corin. 9 5 6 7 8 9. Thirdly in all their first fruites were represented Christ the first borne of euerie creature and the first fruites of them which tise againe from the dead whereby all the faithfull are sanctified to an happy resurrection 1 Cor. 15 20. Lastly the first fruits were a type figure of the estate of the Iewish Church wherein the Patriarkes Abraham Isaac Iacob and other godly Fathers were like vnto the first fruites to conuay the holinesse of the couenant made with them to the remainder of the Iewes which came of them And also in this respect they are resembled by a roote which imparteth all the sap it hath to branches so the godly Patriarks impart the grace of Gods couenant vnto their of spring where upon it is not to be doubted but the Iewes which ly now as men dead abiect and without hope to see too yet shall bee receiued to bee Gods people and reuiued albeit they are as it may seeme desperate as men laid in the graue and buried Tim. Now that we haue seene to what purpose Paul vsed these two metaphors and similitudes passe forwardes to the dectrines and tell vs what they be Silas First wee learne that whensoeuer wee reape the fruites of the earth wee ought to shewe thankfulnesse to God by giuing the first to him that is to our teachers to the poore in his name for the equity of this law is perpetuall although the ceremony be ceased Secondly from hence we learn that the couenaÌt-graces of the parents belong to such children as are borne of them Tim. But how may this bee since the Patrierkes were holy but many of the Iewes were rebellious and experience teacheth that of the best Parents come the woorse childeren In one people some be called onely some be elect and beleeuers also Silas It is true that the personall and inherent holines of the Parents to wit the godly habit of their mindes as faith hope doe not passe from the parents into the children as if vertuous and beleeuing parents should alwayes bring forth such children for these qualities come not by generation but by regeneration ãâã many outward priuiledges and qualities do descend from Fathers to childreÌ as free-men be get free-men Iewes beget Iewes Christians Christians by the blessing of the couenant which is made both to parents and their Children Tim. But if we bee all conceiued in sin howe doeth the holy roote make the branches holy Sil. The Iewes are spoken of as they come from Abraham and not as they come from God howsoeuer naturall corruption be contradictory to the grace of regeneration which doth qualifie and take it away yet it may well agree and stand with the grace of the couenant For as one may be borne leprous and yet be a free man when the Parents be such so one may bee borne a sinner by Adam and yet bee borne a Christian and a member of the visible Church too because hee and his parents bee within the couenant of grace which couenant though it bring with it forgiuenesse of that sinne which we draw from our first father Adam yet when it shall haue force wee are ignorant And Scripture doth not teach vs whether original sinne is forgiuen to the Infant in the wombe or at birth or presently after or at baptisme or afterward for it is not giuen to all men at one time as they teach which tye grace and forgiuenesse vnto the Sacraments But for that Infants belong to the couenant of mercy and forgiuenesse wee doe verily beleeue that they are holy and shall be pardoned so many as are elected howsoeuer they come sinners from Adam Tim. If onely such branches be holy as come from an holy roote what is this vnto vs Gentiles which are no branches of this roote Silas The Gentiles be branches grafted in though not naturall therefore the blessing and vertue of the couenant reacheth vnto vs though not by hereditary right yet by free insition and planting in which made the Apostle say of the Corinthians that their children were holy
because themselues were holy holy by a couenaÌt-holines so as to be reckoned Gods people and to haue the seale Tim. What profite are wee to make of this doctrine to our selues Silas First it teacheth vs what a great worthinesse it is to descend from Christian parents because to such all the prerogatiues of the couenant all the immunities and priuiledges of the Church belong vnto them euen as the Children of the Iewes had right by Gods couenant vnto circumcision and other sacraments to the sacrifices and promises Likewise now such as bee borne of Christian parents haue title to baptisme the Lords supper to the word of law and Gospell and all other priuiledges of the Church which is a fauour wherein in no wise doe partake eyther Turkes Pagans or Iewes as they stand at this present And in this confidence it is that we offer our Children to be baptized being branches of an holy roote by blessing of the Couenant Secondly this serues to confute the Anabaptists which deny vnto Christian children the benefite of baptisme as if our condition were worse vnder the new Testament then the Iewes vnder the old or as though the signe must be holden from them to whom the couenant it selfe appertaines Thirdly it affoords matter of great comfort vnto all such Christians as at any time shall be afflicted in minde for theirsinnes to remember that they are vnder that couenant which promiseth remission of sinnes to parents and their children With this very argument did Peter cheare the hearts of the Iewes when they were pricked with sorrow for the killing of the Lord of glory Acts 2 38 39. Fourthly it confirmeth our faith and perswasion touching this maine mystery and truth of the restoring of the Iewes in as much as they springing from Abraham and Iacob as from an holy roote and from the other Patriarches as first fruites sanctified to God it is therefore without all doubt and a thing of certainety that the blessing and prerogatiues of the Couenant made with the parents shall flow and breake forth at last to the making of very many of them true members of the inuisible Church as now it causeth all our children to become members of the outward visible Church for whoÌ is God to be prayed that they may not onely assent firmely vnto and lay hold vpon the promises of eternall life by faith but bring forth also the fruites of good workes by loue without the which the parents piety will but little profit the children DIAL XIIII Verse 17. And though some of the branches be broken off and thou being a ãâã Oliue tree was grafted in for them and made partaker of the roote and fatnesse of the Oliue tree boast not thy selfe c. Tim. HOw doth the Apostle Paul proceede Silas He bringeth forth a third argument to dehort the beleeuing Gentile from despising and reproching the reiected and vnbeleeuing Iewe. Hee had first saide that their casting off was to the great commodity of the Gentiles namely the vocation of them to God by the Gospell Secondly he gaue hope to the Iew of their repairing because they were an holy people and separated from all other Nations by the promises and couenant of life which was giuen them Now thirdly hereasoneth from the condition of the Gentiles both that which is past they were a wilde Oliue and that which is present they were grafted into the true Oliue whervpon dependeth a double grace one that the Gentiles are made partakers of the roote of the Oliue and secondly that they doe inioy the fatnesse that commeth of the roote that is they haue communion with Christ the Church and the Gospell The summe of the argument is thus much Yee Gentiles beeing once like a wilde Oliue are now planted into the true Oliue therefore doe not proudly boast your selues with the reproch of the Iewes This argument is wholly contained in the texte and hath two parts both expressed One is the antecedent part in verse 17. The other is the consequent in verse 18. which is enforced by a new reasoÌ drawne from that which is absurd or vnhonest because we Gentiles bare not the Iewes but their roote doth beare and sustaine vs now it were an vnthankeful and vnhonest part to disdaine that which doth support vs. Tim. But how is this Scripture knit and coupled to the former Sil. By a prolepsis or preoccupation thus The Gentiles might say What did it profite the Iewes to come of an holy roote seeing they are cut off from the stocke of the holy Patriarches To which Paul answereth What though they were once holy branches and now indeed broke off yet not all but some onely whereas you Gentiles were a long time vnholy a wilde Oliue strangers from God and now of free fauour are grafted into their place therefore be not proud but modest and humble Tim. What is meant by broken branches Silas The Israelites which were like vnto branches broken off from a tree and are good for nothing but to perish and wither So the Iewes were cast out from grace and saluation as rotten branches Tim. Why doth he say some and not many or all seeing the greatest number of Iewes were refused in Pauls time Silas Paul speakes not of one age of them but of the whole nation in all ages euer since they were separated in Abraham to be Gods owne peculiar people and so from thence to the end of the world and then who perceiueth not that the Apostle might well say some seeing so very great a part were saued for there were many Patriarches Kings Prophets Priests and innumerable priuate men and women all deare to God and wee reade of fiue thousand conuerted at the beginning of the Gospell by Peter and other Apostles Acts 2 and 4. And towards the consummation of the world in great heaps they shal be drawne to Christ So as Paul did well to say a certaine number onely were broken off Tim. But if many of the branches be broken off it may seeme the elect may perish for what are the branches but Gods owne elected people Silas It is impossible that the elect should perish Christ hath saide it Mat. 24. 24. For the gifts of election faith and iustification c. are without repentance such as God neuer changeth and taketh away but if the elect perish theÌ must God change Rom. 11 29. Paul therefore speaketh not heere of right and true branches such as elect and faith full persons be which cannot be cut off but of counterfeite seeming branches who be such in their owne opinion and in the account of the Church but not beeing indeed elected and called to Christ and these may and doe fall away The ground and proofe of this difference we haue in Iohn 15 2 3 4. also Rom. 9 7. where is a plaine oddes betweene the children of Abraham and Rom. 2. 31. where is mention made of Iewes inward and Iewes outward in the Spirit and in the letter And 1. Iohn 2
regard of these things he doth professe that he had occasion of reioycing and matter of glorying yet not in himselfe but in Christ and his grace in which alone there is true glorying with God and not in honour riches and wisedome of the world but in the things pertaining to God to wit in matters concerning the worshippe of God and the saluation of the Church wherein his ministry did consist verse 17. Tim. What especiall doctrines can ye obserue from the verse 17. to the 21. verse whereof the method and meaning you haue now breefely vnfolded Silas Out of verse 17. we haue these instructions First when God prospereth the worke of our vocation namely by blessing the ministry to the working of faith and obedience to Christ therein is iust cause of reioycing The reason is because in such effects God is highly glorified in his mercies and soules conuerted and saued whereat men and Angels ought to bee glad Luke 15 7. Such therfore wrong God and his Church much which neyther themselues labour to winne men to Christ and doe enuy others which doe it Also heere is more cause of incouragement ioy by the happy successe of his ministry to a Preacher then of disheartning by the vnthankfulnesse of the world Lastly it reproueth such as by disobedience and vnprofitablenesse do grieue their Ministers whose heauinesse is the peoples vnhappinesse Heb. 13 17. Secondly wee learne that Ministers in their reioycing must retaine this modesty as not to be puffed vp with their guifts or to despise others whom God doth not so grace and blesse but euer to remember they are but Organes instruments of Christ to effect what he will doe by them 1. Cor. 4 1. All the force working in the conscience is of Christ who both ordained the Ministers and furnished them with guifts and zeale and blesseth their indeuours The third instruction is that the subiect of their ministry be the things of God that is his seruice Heb. 5 1. A Minister is a middle person betweene the people and God to report Gods will to them and to offer and vtter their prayers to God to preach from God glad tydings of peace and good things and on the other side to bring the people to God Wee will attend the worde and Prayer Acts 6 ver 4. Ministers bee the mouth of GOD to open his minde and of the peoples to put vp their request thus their seruice is wholly about the soule The reason is that as Christs kingdome is not of this world so his Ministers are ouer the people in things not belonging to this world but to the Lord 1 Thess. 5 12. Hence is a iust reproofe to such as neglecting to imploy themselues in the things of God which are the things proper to their calling doe spend it in following theyr carnall pleasures or worldly profit doing nothing lesse then that whereunto they be of God ordained and elected of his Church whose end will be fearefull by the parable of the euill seruaunt in the Gospell which in his Maisters absence gaue himselfe to sensuality and forgot his proper seruice Tim. From the 18. verse what Doctrines collect ye Silas First whereas Paul made a religion and Conscience as one that neither would nor could speak of ought I dare not which Christ had not wrought in him and done by him in the function of his Apostleship Hence wee learne as the duty of Pastors to acknowledge the whole fruite of their ministry to come from Christ as author Paul which planteth is nothing but Christ which giueth the encrease so the deity of Christ that he is true and very God whose sole and onely worke it is to make the preaching effectuall to bow mens hearts naturallie stony and obstinate to becom pliable to the doctrine of the Gospell to receiue it by faith which is the chiefest obedience and mother of al obedience inpractise con uersation but Christ did this by the Ministry of Paul as heere he confesseth Therefore he is the true and mighty God which changeth the hearts yea euen of the Gentiles peruerse Idolaters and wholly estranged from God and goodnesse To make these by faith and obedience to embrace the Gospell must needes argue in Christ which did it an omnipotency and diuine vertue For to giue a new heart and a new Spirit is Gods prerogatiue royall Ezek. 36 26. Moreouer inasmuch as Christ wrought in Paul by two meanes words that is publique preachings priuate exhortation disputing Epistles and writings and secondly deeds that is his great labour and trauaile his godlie life his many and manifold myracles 1 Cor. 15 10. it affoords this Doctrine That there be two notable signes and markes of a faithfull Minister of Christ and two especiall meanes whereby hee may benefite the flocke of Christ. First Doctrine that he be able in a good measure to teach truths and to confute the gainsayer Titus 1 9. Secondly examples of life and maners to shine as a light Math. 5. as Christ both saide and did Acts 1 1. Farre hence from this calling bee all such which are giuen to their ease and commodity be either scandalous in life or vnable and vnwilling to teach and labor in doctrine doing good Let such know as haue their toong or hand lame and maimed and bee defectiue in wordes or deeds that they are so much short of that they ought to be Also let such people see that they haue God come so much the nearer to them and haue the more meanes to draw neere to him or to bee left without all excuse whosoeuer enioy teaching and working Pastors which builde with both hands Some alleadge for defence of their ignorance ot wickednesse that their Minister is ignorant and teacheth them not Others that their guides though seeing ones yet offensiue ones say and do not but such haue no exception at al to make whose Pastors speake and worke and giue light by sound doctrine and godly life Tim. Do yee note in the words or matter of the 19 20 21. verses ought to our edification in piety Silas In the words I note that the greatest workes which Paul did worke are called by two names First Signes because they serue to shew and proue his calling and doctrine to be of God and therefore such as ought to be reucrently receiued and submitted vnto Secondly wonders or myracles drawing or rather driuing ãâã to admiration and wondering by the straungenesse of them because they exceeded both course of nature and capacity of vndorstanding And it is vsuall with men to wonder at things which be aboue reason or nature Also the word might or power in the first place signifies the efficacy which these great workes had in the hearts of the Gentiles before whom they were done and in the latter place it declareth the chiefe cause of that efficacy to wit the might of the holy Spirite working with the Apostle Tim. What are we to learne from hence What matter of
Shame what it is to the godly and vngodly what it works in both ibid. Shame why mentioned rather then any other fruit of sinne ibid. Sinne the nature kindes filthinesse and danger of it ch 6. v. 23. Sinne to liue in it what Ch 6. v. 1. Sinne to abound what ch 5 v. 20. Sin how first husband ch 7 v. 4. Sinne how mortified and dead not in a moment cha 7. v. 4 5 6. Sins our cause of Christs death and what it shoulde admonish vs of ch 4. v. last ch 5 8. Sinnes none veniall in their owne nature ch 6. v 23. Sins how venial ib. Supper of the Lord howe to prepare to it ch 2. v. 25. T. Tribulatiou see affliction Trust in God see faith Truth of God is for our comfort and imitation Ch. 3 v. 3 4 5 6 7. Truth of God not impeached by mens vnbeliefe Ib. Truth of God how renow ned by our liues ibid. V. W. Vanity how creatures subiect to it and why Chap 8 verse 20 Vnbeleefe a Mother and maine sinne reasons against it and why wee ought to beleeue God Ch 11 v. 20. Will of God ch 12 v. 2. Word of God see Scripture Workes good which bee and why to be done What required to a good worke ch 2 v. 6 ch 14. v 5 6. Works neither ãâã nor merit and why see Law Works to what ends they are to be done seeing they iustifie not ch 2 v 6. Z. Zeale what erroneus and wise ch 10 v 2. Zeale without knowledg ibid. Zeale ioyned with knowledge and of what thinges ibid. Zeale of the Iewes faultie sundry waies Ibid. Zeale of Papists blind and furious Ibid. Zeale rare in Protestants Ibid. Zealous why we ought to be and why we should take heede of blinde zeale Ibid. Also Ch 12 v 11. Errata Muse not courteous Reader that thou doost meete with these faultes for there would haue beene farre more if the great diligence of the Printer had not preuented it the blinde Coppy and wine owne ouer-sight were so bad Correct therefore with thy pen these heere noted ere thou beginne to reade and beare with the rest PAge 3. l. 25. read Reuocation p. 4. l. 12. r. it p. 8. l. 11 r. exordium p. 9 l. 34 r. his afore free and for after grace and in the mar r. the Gospel after of p. 21. l. 3. strike out which of it selfe and place it before could in l. 32. P. 22. l 16. r. gift p. 23. l. 19. r. few l. 22. r. meane ones p. 25. str the 9. and 10. lines wholy p 27. l 35. r. whom p 32. l. 28. r be p 43. l. 17. r. too high p 54. l. 6. r. 1 Iohn p 57. l 19. r with P 61 l 14. r by for on in p. 63. the lines 12 13 14 15. 16. must be ioyned to l. 6. p. 72 str out whole lines 7 8 9 10 p. 73. r. all matters after attribute P. 84 l. 18. r. these foure p. 89. l. 13. r. Antimisthia p ãâã l. 1. r. as in killing Abcl. p. 107. l 4. r. doth not p ibid. l 16. r. iudgement for Law l. 32. r. coactiue p 112. l. 19. r. of the 1 chap. p. 133. from the two last lines vnto the 14. l of p. 135. all belongs vnto the 6. Dial. p. 186. l. 31. r. righteous p. 189. l. 3. r. Ro. 12 2. p. 272. str lines 26 27. p. 277. l 26. r hencc p 284. l 8. ãâã hence p. 362. mar r. imputetur p. 366. l. 34. str actions p. 385. in mar r. habent p. 390. l. 17. r. frced p. 397. l. 1. str on t hauing a little paper left p. 409. l. 29. r. sick p. 428. l. 18. r. now p. 442. l. 7. r. and workes it is a good signe p. ãâã l. 1. r. word and 446. morg r. deplorat 451. l. 14. r. good p. 488. l. last r. truth p. 489. str 5 last lines p. 502. l. 15. r. after vnable by his-own vnthriftinesse p. 527. l. 15 ãâã r. followeth and his merites p. 563. l. 19 20. r. to our spirit and with our spirit p. 596. l. 6. r. explication p. 606. l. 25. r. our error p. 6 ãâã 1. l. 34. r. ãâã p. p. 614. in ãâã ãâã p. 628. l. 14. r. or some thing which hath Analogic and proportion with faith p. 650. for thirdly r. secondly l. 35. angels for diuels p. 652. l. 31. read probable onely p. 673. l. 1. r. Silas p. 679. mar r. vniuersum genus p. 693. l. 19. r. be iust p. 719. l. 30. r. having p. ãâã l. 3. r. ãâã p. 759. l. 11. r. ver 3 4. of this chap. p. 802. r. christ for faith p. 833. r. preaching p. ãâã l. 21. r. hath not done p. 848. r. are things pa. 860. l. 32 r. it is not true p. 862. l. 23. r. sub testo p. 865. r an agreement p. 882. l. 18. reade Antopistos p. 867. mar r. prophetarum p. 897. l. 13. r. anomia p. 976. r. one beleeuer page 979 l. 11. so the promise p. 991. l. 28. r. or for of p. 997. l. 31. for gods iudgement ãâã these are things p. 902. l. 1. r. as christ p. 925. l. 6. r toward the end p. 1016. l. 32. r. allow them p. 1023. l. 15. r. three p. 1041. l. 10. for but r. nor l. 12. r. canon p. 1042. mar str Orineus p. 1048. in mar r. one for euen and write after doc Fulke p. 1069. l. 5. r. correction pag. 1085. l. 27. r. vnprofitable 1090. l. 10. ãâã good lawes 1101. l. 13. r. acknowledge p. 1106. ãâã 4. r. retchles p. 1113. l. 21. r. for ãâã l hy p. 1121. l. 1. r. also defended Peters abiuring after marriage p. 1126. l. 31. r. vices for duties Acts 9 1 2 3. Ro. 3 24 25 26. Paul was separate 1. to eternal life 2. to the knowledge of both to beleeue as a Christian. 3. to preach it as an A ostle Prou. 3. Psal. 119. 10. 11 c. Nouelty a note of error Antiquity of verity By Prophets here be ment such as preached to the people as Nathan thogh they did write no prophesie Scriptures Vse Foelix Holy Ends Vses of the Scripture This putteth a difference betweene the Gospell and Law Son of God Iesus Christ. Lord. Seed of Dauid Gal. 4 4. Iohn 1 14. Christ had his humainity from Dauid not his ãâã Ioh. 5 26. and 2 19. Eph 4 10 11 Acts 26 8. Rom. 4 17. Son of God Apostleship Ephel 3 8. 1. Cor. 15 8. It is a certain token of a faithfull Minister when he can account the profit of the hearers to be ãâã ãâã and vantage Paul his presence and preaching was fruitfull to other Gentiles and he wished and hoped it to be toward the Romaines Diuinity heer in excelleth Phylosophye which is not made for al men and the Law of Moyses giuen into one Nation only Acts 2 45 4 34. Habak 2 4. Papists must blame the Prophets and Apostles and
not vs. This is by accident and not of the Essence Na ture of the Gospell Doctrine Psal. 34. 1 2 3 1. Cor. 8 5. See Actes 14 11 12 13. 1. Cor 10 20 21. Act. 7 22. Fxod 32. Ezek 8. 10. God blindeth men saith August when he doth not ealighten them and hardens wheÌ he doth not sosten 2 Chro. 15. 2. Psal. 69. 22. Rom 11. 7. Acts 17. Iames 1 4. Esay 3 10 11 2 Thes. 1 6 7. Vnrighteousnesse set out by the parts 1 Cor. 6 12 13 14 c. Luke 16. Reason 1. Part. Scope Interpretation Instructions Psal. 77. 1 3. The end of Gods bounty Right vse of Gods kindnesse Abuse of Gods bounty and kindnes Of hardnesse of heart Causes of it The kinds of it Rom. 14 9 10 11. Note this Rom. 3 20. Rom. 4 15. Iohn 13 17. Iames 1 22. Iohn 14 23. Rom. 2 4 5. Coloss. 3. 10. Psa. 119. 105 Math. 7. 22. Gen. 4. also 18. Math. 16. 7. Priuiledge The chayre of Moses and an heap of titles By euil liuing by giuing occasion they blasphemed God Some do receiue the Sacrament and the thing som the SacrameÌt and not the thing some the thing and not the Sacrament Sins not ãâã but per accidens are causes of Gods glory Prou. 22. 1. Eccles. 3. 7. Sin is not eligible Math. 7. None righteous ex natura Some men be counted righteous ex gratia Obad. 12 13 14 15. Psal. 5. 9. Also saith Origen Vsus sce lerum verecundiam ãâã Psa. 113. 3. Note further that a venomous tongue is thus resembled 1. because this Serpent infecteth by biting 2. It is a poyson vncurable 3. they are in t actable stopping their care at the charmers voyce Psal. 10. 7. Their mouth is said to be ful because their mouth is as a large vessel out of which flowes cruel word Esay 59. 7. 8. Psal. 36. 1. Quideum non timent sine retinaculo curruÌs ad maium ãâã anus Besides the meeting with this Obiection it may wel be that area sem is giuen why the Law could not iustify the Iews because it condemned them Not the writing or Scripture but the thing written to wit that al men are sinners stoppeth al mouthes Non opera que precip untur sed quae prestaÌtur Workes done before Faith cannot iustify because they please not God nor workes done after faith because they be vnperfect In his sight this distinguisheth between righteousnes of good men and that whiche is before God 3. ReasoÌs why none can be iustified by works before God I the most perfect purity of gods nature before whome heauens be not clean Iob 15. 15. 2. God lookes vnto the heart which is perfect in none 3. the law is spiritual requiring exact obedience such as none can attain vn to yet before men we may be iustified as Abraham was Rom. 4. 1. Iames. 2. That law in this text hath a double acception 1. for the doctrine of the moral Law this doth not reueale faith in Christ ney ther yet natu ral law 2 for the bookes of Mese where in be many promises of Christ. Iohn 5 46. Acts 10. 43. Rom. 1. 2. Faith iustifies not effectiuely as working a iustice in vs or materially as being our Iustice. A word borrowed from such as come shortin a race and cannot attaine to the mark or prize Iohn 3. I Cor. 1. 30. This word set forth sheweth the euerlasting purpose of God to giue his sonne for our Redemption so is the same word vsed Rom. 8 28. Iohn 1. Hebr. 13 8. Apoc. 13 8. 1 Cor. 1. 29. Iohn 6. 27. Also without Faith it is impossible to keep the law or anie part there of In this sence the word imputing is vsed Nom. 8. 27. 1 Cor. 1. 30. Abraham had the promise of righteousnes Anno 85. of his age but hee was circumcisea an 99. Righteousnes of faith is often had before the Sacraments be had which follow as seales and do not go before as causes Sacramenta sig na sunt sigilla non merita ãâã et vitae Sacraments be signes first of grace secondly of duty Obsigna ' analogia signi pactionali stipulatione Sacramenta ãâã tantum significaÌt iustitiam sed dant et obsignant ãâã in glossa A digression into the praise of Abraham and his faith Non ãâã more sed dei exemplo vt Chrysost. Faith is but a condition or Organ of righteousnes not a meriting cause God manifested in the death and resurrection of Christ is the euen or equal obiect of true faith which is so carried to God as it acknowledgeth Christ the re deemer and confidently resteth on him dead and raysed Iudas shal haue the reward of his malice when Christ shal reape the prayse of his Loue. Scriptures lead our mids to God as soueraign cause Esay 53. Iohn 13. 17. Rom. 8. 32. 33 2 Cor. 5. v. last Esa 53. 5. 6. 7. That we may haue the fruit of Christ his death we must bring Abrahams faith loue repentance as proofes of a true faith If Christ had abid in the Graue sinne had not been ransomed nor Gods wrath appea led not death conquered nor life merited Quisacit boons ãâã ãâã per ãâã in bono ãâã ãâã et ãâã ãâã dei timor in cordibus piorumvt dco ãâã ãâã ãâã Idem ãâã charitas Christi ãâã sacit ãâã ãâã rabiles Ambro. Sine muta ãâã ãâã dena dci Hoc est ãâã fider ãâã nunquam ãâã deturbatur ãâã F. ãâã est perpetua ãâã ãâã quoni am vera Luthe rus fides cocuti potest non ãâã ãâã non ãâã ãâã ãâã ãâã What Hope is As God could not sweare by a greater then himselfe so he could not giue a greater then himselfe in the person of Christ. He suffered the first death and the pangs of the second death A Metonimie of the cause put for the effect Prouerbes 1. This is Piscators iudgemeÌt Mille mundis red mendis sufficit Christus ãâã The iust shall liue by faith Rom. 1 I liue by faith Gala. 2. Christs-obedience actiuein doing passiue in suffering How many wayes the seruice of sin is knowne How Hypocrites be discerned froÌ true Christians How and by what signs our freedom from sinne is manifested 1. Food 2. RecreatioÌ 3. Exercise 4. Sleepe 5. Phisicke 6. Remouing impediments Est peccatum luèt non imputalur Sanctis Augustin Reatus tollitur in Baptismo non corruptio macula Idem Original concupisence is sin formally and not the matter or mother of sin Euery sin original and actual raigneth in the vnregenerate not so in the godly Therefore Mortal Obsta principijs sero medicina paratur cum mala per longas conualuere moras As weapons may be vsed by a good Subiect or a Rebell so the body is an indifferent thing Theophylact. Not I sayth Paul but the grace of God in me 1 Cor. 15 2. Ephe. ãâã 1. Help the pore with those hands with which ye oppressed