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
importeth a Letter sent from one to another to certifie their minde so is the worde vsed heere Tim. What meaneth this worde Apostle Silas Generally by it is meant any messenger as Phil. 2 25. more especially one selected of Christ to carrie the message of saluation into the whole world whereof there were twelue to whome Mathias was added in Iudas roome Tim. What be the notes of an Apostle Silas Foure first to bee immediately called by Christ Gal. 3 1. Math. 1 2. Secondly to bee sent with Commission to preach vnto all nations Thirdly to haue seene Christ in the flesh 1 Cor. 1 2. Fourthly to haue a priuiledge to be kept from error in their Doctrine Iohn 16 13. to which may be added the fift to haue the power of doing myracles Luke 9 1 2. Tim. Who was this Paule Silas A Pharisie by profession a Iew by byrth a most wicked persecuter for his practise Tim. How was he changed Silas By the mighty power of Christ who from heauen suddenly altred him and of a persecutor made him a Preacher From whence wee may learne that none dispaire though they be yet in their sinnes or being called haue greeuously falne For Paul sinned fearefully before his Calling and Peter after yet were both pardoned vpon their returning to God Tim. Why did Paul write to the Romaines Silas First because they were many of them his Countreymen according to the flesh the Iewes then dwelling at Rome in great Companies Acts. 28. Secondly because by writing to them hee gaue an instruction common to all within the Iurisdiction of the Romaines which was exceeding large the Romain Empire being then in florishing estate and as it were the Queene and Mistris of the world Tim. Why was this Epistle set before the rest of Paul his Epistles Silas Neither for that it was in time written before all other nor yet for the great dignity of the Romain nation being then Lordes almost of the whole earth nor for the excellencie of the Romain Church which consisting of Gentiles was inferiour vnto the Church of the Iewes who were the Oliue tree others being wilde Oliues nor yet for the length of this Epistle as some haue imagined but for the exceeding worth and vse of the matter handled therein For besides the maine Article of Iustification by faith defined debated and determined there be other questions and points of Christian faith of gteat moment and profit as about the fall of Man the force of Original corruption the restoration of man by Christ of the sweet and manifold fruits of Iustifying faith also of Sanctification of the Crosse and comfort to them which beare it of predestination of the vocation of Gentiles of the breaking off and graffing in againe the Iewes of Good-workes of Maiestracy of Charity of the vse of things indifferent of the diuersitie of Guifts and functions in the Church so as this Epistle was vpon good respect set before the rest as the Key to open the way to vnderstand the other and as a Catechisme or Introduction to our most holy Religion also the most exact and accurat Method of this Epistle did deserue it should bee prefixed For after the 〈◊〉 he defineth Iustification declaring what it is Rom. 1 16. and that is held most artificiall Method which beginneth with definition Also hee expresseth the seuerall causes thereof Efficient 1. Gods grace 2. Materiall Christ Iesus dead and raised to life 3. the Formall our beleefe of the Gospell 4. the Final or end remote the praise of Gods righteousnes the neerest end our saluation Moreouer hee amplifieth our free Iustification by the contrary that wee cannot bee iustified either by workes of Nature or of the Law Cha. 2 3. therefore by grace and faith after the patterne of Abraham Ch. 4. then by the principall and immediate effects of iustifying faith both inwarde peace of Conscience accesse vnto the gracious God ioy hope patience in tribulation experience sence of Gods Loue in the heart Ch. 5. and outward Holinesse of life dying to sinne and liuing vnto righteousnesse Cha. 6. by the contrarie operation of the Law which is to reueale Sinne and Wrath Cha. 7. whereas the Gospell freeth from condemnation Ch. 8. by the cause Election by the Subiect Gentiles called and Iewes to be called Ch. 11 by Testimonies Ch. 10. by Examples Dauid and Abraham Ch. 4. And as this Article of Iustification so other points are treated of in a verie perfect order a hath beene partly touched and shall more perticulerly appeare heereafter Tim. Of what kinde is this Epistle Silas It is mixt partly Didascalicall teaching instructing the minde in the truth of the Gospell partly deliberatiue or paraeniticall exhorting vnto Duties of all sortes and constancie in the faith partlie Consolatory comforting against the fear of condemnation and affliction of the Crosse partly Reprehensorie rebuking the Iewes for their infidelitie and contumacie against God and the Gentiles for their immodestie security and pride and both for their debate and carnall aemulation partly Gratulatorie giuing thankes for their obedience to the Gospell and Laudatorie praising their zeale and Petitoric praying for Grace to them and to himselfe Tim. Shew vs now the scope and marke whereat this Epistle aymed Sil. The scope is double the first is remote and further off being common to all the Church in all ages as the more plentiful instruction of al the Saints in the mystery of saluation and secondly the quenching of the flames of contention raised between the two people Iewes and Gentiles and to set a firme peace which is the nearest end CHAP. I. DIAL II. Tim. VVHat is the sum of this whole first Chapter and what are the chiefe Parts thereof Sil. Hauing in the beginning by an Artificiall and elaborate Exordium insinuated himselfe into the minds of the Romanes to make them attent docible and beneuolous receiuers of his Doctrine ad ver 14. toward the middle of the Chapter hee layeth foorth the maine question to wit that al people both Iews and Gentiles are no otherwise to be iustified and saued then by the Gospell being beleeued on which touching the Gentiles he doth demōstratiuely proue from verse 18. to the end of the Chapter the reason is because being transgressors by manisold and gricuous sinnes both against God thorow impiety and men thorow vnrighteousnesse monstrous and vnnaturall they were worthy of aeternall damnation so farre off was it that their woorkes could Iustify and giue them life eternall For the maine points of this Chapter they be foure 1. A salutation to verse 8. 2. The exodium or Praeface making way and entrance to the matter to verse 17. 3. The principall Thesis or proposition touching righteousnesse before God by the fayth of Christ verse 17. 4. The confirmation or proofe from verse 18. to the conclusion of the Chapter this is the effect of the argument brought for probation Gentiles Iewes are to be iustified either by Faith or by Works
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
things Sil. First they obtained remission of sinnes Secondly they were made inwardly new and outwardly they liued hohly Thirdly they called vpon God with perseuerance communicating together in prayer doctrine breaking of bread and all holy workes Fourthly they stedfastly put their trust in God Fistly they regarded not riches for they laid the price of their things at the Apostles feete Sixtly they gaue testimony of Christ boldly Seauenthly in his quarrell they bestowed their liues and cheerefully shedde their bloud For proose of all these haue your recourse to the history of the Acts. Tim. How is this righteousnes manifested without the law Sil. That is without the workes of the law or without this that the law be fulfilled of vs for some Gentiles were iustified which knew not the lawe also some Iewes were iustified which regarded not the lawe and though some did both knowe regard and doe it as Nathanael and Zachary yet the obseruation of the law by them was not the cause why they were iustified The law then is an helpe to iustification in somuch as it doth accuse and condemn vs and so driues vs to Christ accidentally as a disease brings to the Phisition but the law of it selfe hath no strength to forgiue sinne and to suggest and work faith into our harts or to enable vs to keepe it perfectly that we might bee iustified thereby Tim. How many wayes hath this righteousnes witnes of the law and the Prophets Sil. Sundry waies First by euident and cleere sentences which prophesied of Christ and of faith that iustifieth Secondly by tipes and figures which went before in the old Testament as the brasen Serpent and Ionas his beeing in the Whales belly three daies also the Paschall Lambe the Rocke the Cloud did shew Christ. Thirdly by Sacrifices Offerings and ceremonies of the law the bloud of Lambs Goates did signifie Christ to be slain for sin Fourthly by the Sacraments as Circumcision and the Passeouer all which doe beare testimony that our righteousnes remission of our sinnes and eternall life are not to bee founde in our selues but to be sought by faith in Iesus Christ. DIAL XII Verse 22. I meane the righteousnes of God through the faith of Iesus Christ in all and ouer all that heleeue Tim. IN what sence is the faith of Iesus vsed here Sil. Not actiuely for that which Iesus had but passiuely for that faith whereby hee is had and receiued Tim. What is the drift of this text Sil. To open and vnsold more at large that which hee spake concerning the righteousnes of God laying foorth first the instrument whereby it is applied vnto vs which is faith Secondly the persons or subiect vppon whome it is bestowed which be all beleeuers without difference of nations Thirdly the efficient and principall cause of righteousnes which is God And fourthly the materiall cause which is Iesus Christ. Tim. What is the righteousnes of God Sil. That which commeth meerly by Gods good guift and maketh vs acceptable to God euen able to stand before God this righteousnesse wee doe attaine through faith which iustifieth obiectiuely because it leadeth to Christ and instrumentally as the hand of the soule to apprehend it therefore it is written the righteousnes of God through faith Tim. What are the kinds of faith Sil. Foure first historicall which is a knowledge of the history and letter or of the doctrine of the Scripture thence called dogmaticall faith Secondly temporarie faith which is a knowledge of the trueth with an assent to it for a time Math. 13. 21. Thirdly miraculous which is a beleefe that by the power of God straunge wonders may be done 1 Corin. 13. 1 2. Fourthly iustifying faith by the which the righteousnes of God is receiued Of this iustifying faith there are two parts the first is a knowledge of the things to be beleeued as Iohn 6. 69. wee know and beleeue Secondly application of them to our selues Tim. How proue ye that there must bee application in true faith Sil. First by the commaundement beleeue the Gospell Marke 16 1 5. Secondly by the nature of faith which is an hand to drawe Christ to vs. Thirdly by the example of Scripture as Dauid Psalme 18 2. Mary Luke 1 28. Thomas Iohn 20 28. Fourthly by reason for howe can Christ profit vs if he be not applied and put on by faith And 5. by the testimony of the learned which teach true faith to be particular with application as Hierom Cyril c. Tim. What actions are required vnto faith Sil. These fiue First approbation of the things beleeued Secondly expetition in an ernest desire of them 3 〈◊〉 apprehension in a fast laying hold of them Fourthly oblectation in delighting my selfe in them Fiftly expectation in looking certainly to inioy them Tim. What be the degrees of faith Silas Three-fold First such a faith which is a true and earnest desire to beleeue the promises of Christ. Secondly a little faith which is a certaine assurance that the same belongs to vs. Thirdly a full perswasion when the heart is strongly assured thereof ioyned with a sure and certaine knowledge of things hoped for Heb. 11 1. Tim. What is the obiect of Faith Silas Christ Iesus in whom wee do consider three things First his person God and Man Secondly his Offices King Priest and Prophet Thirdly his benefits Remission of 〈◊〉 〈◊〉 〈◊〉 reconciliation adoption sanctification eternall life Tim. What are the persons vnto whom God 〈◊〉 Christ with his benefits Sil. All the beleeuers and onely the beleeuers Tim. What thinke ye of the elect Infants are they Beleeuers Tim. Some think them to be iustified by the beleefe of the Church Others thinke it to be by the beleefe of their parents Others by the beleefe of sureties Others by some secret worke of the spirit But I think that they are saued by their owne faith as it is generally written The iust shall liue by his owne faith Tim. But they want knowledge without which there is no Faith Sil. True they lacke knowledge which is by discourse yet they are not altogither without some knowledge such as for their age they are capeable of as appeareth by this that reason is in children though they want the vse of it Also by the example of Ieremy Iohn Baptist and Christ all which had the light of the Spirit in their infancy being sanctified in the wombe Tim. What vse was made of this Sil. That men which haue not true faith should labor to get it seeing no righteousnes is had without it nor saluation but by it Secondly such as haue it should cherish and labour to encrease it by all good means and be thankfull to God for it Thirdly to take comfort to our selues vpon the death of young children seeing God who hath made a Couenant of life with them doeth worke in them to beleeue in him DIAL XIII Verse 23 24. For there is no difference for all haue sinned and are
as the righteousnesse of faith is to haue sinne forgiuen by Christ. Secondly that this is the beginning of eternall life to leade heere a righteous life which is the entrance of it and the way to it Thirdly because he would haue none to thinke that life eternall is due to obedience in such sort as death eternall is due to sinne For this is due as merite the other by the promise of mercy the one is a debt and stipend of sinne the other is of grace and a fruite of righteousnesse depending on Gods meere goodnesse and not on mans desert for how can creatures and Children make their Creator and Father indebted DIAL X. Verse 17. But God be thanked that ye haue beene the seruants of sinne but ye haue obeyed from the heart the forme of doctrine whereunto ye were deliuered Tim. WHat doth this Text containe Sylas A new argument or reason to perswade the Romanes and in them all Christians to resist the motions of sin that they may serue God Which reason is fetched from the benefit of their deliuerance from sinne For which it behooueth them to become thankful by auoyding that which might offend doing that which may please such a Benefactor Their deliuerance is declared and set forth first by the Soueraigne cause and worker of it to wit God himselfe I thanke God Secondly by the contrary to wit their former estate Ye were the seruants of sinne Thirdly by the meanes whereby it was wrought to wit the Doctrine of the Gospell which is like a forme stampe or mould Fourthly by the effect of their conuersion which was willing and sincere obedience to God Lastly by the vse or end wherefore this benefite was bestowed Verse 18. that henceforth they should not serue sinne from which they were freed but righteousnesse vnto which they were now become voluntary seruants Tim. What Instructions do ye gather from the first words I thanke God Silas First whosoeuer be deliuered from sinne may heere learne that their deliuerance is not in their owne power but is the worke of God and they are beholden to him for it Hence it is that all regenerate persons are called the workemanship of God Ephes. 2 10. Secondly in this example of Paul wee learne to reioyce and be thankefull as well for the conuersion of others as for our owne and this is indeede a note and a marke of one truely conuerted to be vnfaignedly glad for the worke of Gods grace in others Thirdly this teacheth that the end of our freedome from sinne in respect of God is his owne prayse that hee might be acknowledged praised and thanked Lastly the Apostle would shew what a great benefit it is to be deliuered from the tiranny of sinne for which God cannot be sufficiently thanked Also he bewrayes the affections of a godly Pastor Tim. In what estate were they before GOD conuerted them Silas They were the Seruants of sinne which is the common estate of all the elect before their new byrth they all and euerie one of them are first the seruants of sinne before they are the seruants of God Rom. 5 6 8. 10. Acts 26 18. Tim. What is it to be the Seruants of sinne Silas To be held vnder the dominion and rule of sin being wholly obedient to the lust thereof No slaue or Seruant is more subiect to the will of his Lord then we are vnto lusts and desires of sinne so that wee can will thinke speake or doe nothing but what sinne will and commaunds And this is a most fearefull and dangerous estate much worse then the cruell tyrannicall bondage and slaueric of Egypt For first that bondage was of the bodye onely but the seruice of sinne is of the whole man bodye and soule Secondly in the bondage of Egypt they serued men but heere in this bondage seruice is done to sinne and Satan most vile Lords which commaund most base and silthy workes Thirdly in the bondage of Egypt the most harme was temporall losse of libertie smart and paine of body in this seruice of sinne the losse is eternall euen destruction in hell for euer without the infinite mercy of God Fourthly in this bondage vnder Pharaoh they had a sence of their thraldome and desired liberty in this seruice of sinne men do not so much as suspect themselues to bee bound but thinke themselues to be free despise liberty Re. 3 17. Lastly in al outward bōdage they which be bond can help themselues as by running away or by entreaty or by ransom in this bondage we lie stil as it were bound hand and foote til God by his mercy deliuer vs not so much as the least thought of relieuing our selues Tim. Tel vs now to what purpose the Apostle puts them in minde of their former bondage Silas First by the remembrance of it to humble them and to keep them from being puft vp with their present graces when as they shall call to minde what they were once worse then beasts yea worse then nothing Secondly to prouoke them to a great thankfulnesse vnto him who freed them from so heynous a yoake Lastly to moue them to withdrawe their hearts further off from that vile seruice of sinne which they haue so well escaped as no slaue will returne to that tyrant from which he is deliuered so neither ought sinners to looke backe againe Remember Lots wife Tim. What other thing may we obserue in this that he saith We were the seruants of sinne not That ye are the seruants Silas That such as bee freed from sinne though they still haue sinne in them yet they are no more seruantes to sinne For they haue changed their Maister and their Liucry and are become seruants to a new Lord to wit Christ Iesus their Redeemer Tim. Shewe vs now by what meanes our Conuersion vvas wrought Sil. By the Doctrine of the Gospell which in this respect is in Scripture called the Arme of God Esay 53 1. An immortall seede 1 Pet. 1 23. The sauour of life 2. Cor. 2 16. The power of God to saluation Rom. 1 16. A forme or a mould as in this Text fitly For as a mould or forme vseth to leaue behinde it such a print or Image as it selfe hath vpon such things as are put vpon it or into it so doth the Gospell it altereth the minds hearts of men and maketh them lke it selfe that is to say ful of heauenly wisedome and holinesse And heerein consists the difference betweene the Doctrine of the Lawe and the Doctrine of the Gospell The Doctrine of the Lawe forbiddeth vs euill and commandeth vs good but putteth no strength in vs to forbeare the one or to doe the other and therefore it is called the Ministery of the letter whereas the Doctrine of the Gospell teacheth vs Faith Loue Hope Repentance Patience c. and withall imprinteth the selfesame graces in vs giuing vs power to be that which it would haue vs to
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 obediēce 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 foūdation 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
deeds 1. Thes. 5 17. Nehem. 2 4. Fourthly when they haue spoken or done any good thing they doe not returne the praise of it to God 1. Cor. 10 31. Lastly they are not resolued to suffer reproach and wrong for their profession and well doing Mat 10 37. Luke 14 27. Tim. Now shew vs who may be said to walke after the Spirite Silas Not they who haue some good desires and deeds but they whose course of life and actions for the tenour of them are euermore constantly ruled by the motion of Gods Spirit which they follow as their guide and leader as it is not a faire day wherein the Sunne shineth now and then if there be foule weather in the rest Tim. May not a man slippe and trip in his way sometimes yea stumble and fall and yet be saide to walke after the Spirit Silas It is right so because a spirituall or godly conuersation must not be iudged of by one or a few actions but by the tenour of it and as it holds and is for the most and greatest part otherwise none should be said to walke after the Spirite because there is none that liues and sinneth not Tim. What be the sortes of them that walke after the Spirite Sil. Two Some strong as Abraham Dauid c. some weake as the Apostles of Christ were before the ascension of the Lord. Tim. What be the markes of one that walkes after the Spirite Silas These two First an earnest desire both to know and to walke in the good way Secondly a sincere sorrow for his failing and fals and arising by repentance and the contrary to these fiue before mentioned Tim. What profit comes there of these things Silas First it reprooues such as boast that they are in Christ and yet shewe the contrary by their walking after the flesh Secondly it assureth them that walke after the Spirite that they are the very members of Christ. Finally it teacheth all men that sanctification of the spirite is an vnseparable companion and fruite of our iustification by faith moisture and water heate and fire light and Sun are not more firmely vnited then faith and holinesse DIAL II. Verse 2. For the law of the Spirite of life which is in Christ Iesus hath freed or deliuered me from the law of finne and of death Tim. WHat is the drift and purpose of this Scripture Silas It is a proofe and confirmation of the former verse and of the latter part of it as some thinke by a reason taken from the efficient and begetting cause of holy conuersation to wit the Spirite of Christ 〈◊〉 to the faithfull who hauing communion with Christ haue also fellowship with his Spirite But I rather take it to bee the proofe of the former part of the sentence confirming to vs that there is no condemnation to such as are in Christ which is confirmed by this reason because the Spirite of life which is in Christ the head being allowed vnto his members doth quite abolish sinne and death that though sinne remaine in them yet it shall haue no force to condemne them Tim. What then doe you thinke the summe and substance of this verse to be Silas This verse together with the three following is to be expounded of the third part of our iustification to wit of the perfect holinesse of Christs humane nature imputed to vs as the remedy and couer of our most defiled nature of the deliuery of our impure nature by the imputation of Christs sanctified nature Tim. What be the parts of this Text Silas The parts be foure First what that is whereby we are freed for the law of the Spirite c. Secondly what manner of thing this freedome is Thirdly to whom it doth belong Mee Lastly from what euils we are deliuered From the Law of sin and death Tim. Come to the words and tell vs what is heere meant by the spirit Silas Some by the Spirit do vnderstand properly the holy Spirit the third person in the Trinitie which gouernes and rules our minds by his inward motions as by a Law Others by it vnderstand the doctrine of faith or of the Gospell which is a Doctrine of the spirit and life Psal. 19 7. 2 Cor. 2. If we follow this exposition the meaning will be thus much that the Gospell or doctrine of faith doth free that is absolue and pronounce mee free from the Law of sinne and death that is from the guilt and condemnation that the Law of Moyses threatneth vnto sinners This then is a very godly exposition but not fit to this text that doth not at al speak of the law of Moyses which is no where in Scripture called the Law of sinne but forbiddeth it and commandeth wholsome and profitable things neyther doth he entreat heere of the efficacy and power of the Gospell and the doctrine of Faith which is neuer called the Law of the Spirit But I iudge Spirit to be put heere for the worke and efficacy of the Spirit to wit for the grace of Sanctification holinesse which is called a Law because it is like to a Lawe hauing power to gouerne and moderate And the word Life is added to shewe that the Spirit which worketh this is no idle and dead thing but a liuely viuifying quickning Spirit being the author both of an holy life and eternall life and that first in Christ the head for his sake and merit in the faithful his members That this is heere meant may appeare by the opposing and setting it against the law of sinne Vnder which must needes be comprehended corruption of nature being contrarie to holinesse Tim. I graunt then that by the spirit of life is meant the holinesse and purity of mans Nature as a worke of that quickening spirit which ruleth by a Law but whether take you it of holinesse inherent and wrought in our own Nature being regenerate or in Christ his humane nature as in the proper subiect Silas I do take this latter to bee true that it is taken of the Sanctification of Christ his nature My reasons be first because it is written not in vs but in Christ the law of the spirit of life which is in Christ. Secondly because Christ his Sanctification meriteth deliuerance from sin not our sanctification which is but a token and testimony of our purchased deliuerance Thirdly by the imputation of Christes sanctification this comfort that wee shall not be condemned is confirmed vnto vs. Lastly if we interpret it of our begun inherent Sanctification we shall further the rotten opinion of the Papists touching iustification by inherent grace See verse 3 4. Tim. What thing is that deliuerance or freedome which is heere spoken of Silas It is the very selfe-same that Iustification is to wit a full and perfect absoluing vs before the Tribunall of God from the whole guilt and punishment of sinne which comes to vs by the imputation of Christs Sanctification The reason heereof is because it is
beleeuers whosoeuer and by saued is meant the fulnesse and perfection of saluation in heauen when bodie and soule shall be glorified at the day of iudgement and not the beginning of saluation in our newe birth which consisteth in remission of sinnes and reconciliation with God by faith for this the faithful already haue they neede not hope for it but the accomplishment of this is that which is heere signified by saluation and which they are saide to hope for Tim. What do ye call hope Sil. That grace of the soul whereby euery true Christian doth surely expect and look to inioy promised saluation Tim. What is the doctrine from hence Silas That our perfect saluation cannot in this life be otherwise possessed of true beleeuers then by hope the reason is because our perfect saluation is a thing to come and to be enioyed after this life ended also because it is to be enioyed onely in heauen therefore now it is not had nor can be Tim. Yea but the Scripture saith we are saued by Faith Ephes 2 8. How then is it saide heere we are saued by hope Silas We are otherwise saued by hope then by faith the difference stands heerein First by faith we beleeue the promise of saluation by hope wee do looke for the thing promised Secondly Faith doth enter and beginne our saluation in apprehending remission of sins reconciliation with God the perfect righteousnesse of Christ and purifies our hearts that we may liue holily but hope lookes forward vnto the end full perfection of blisse Thirdly Faith saueth as an instrumentall cause without the which we cannot lay hold of Christ Hope saueth as a fruite of Faith as a signe of a person iustified and reconciled as the way wherein we are to walke towardes Heauen as that which lookes to inioy saluation because God hath truely promised and Faith hath surely beleeued that promise Tim. What vse is to be made of this Doctrine Silas First it reproues such as place all their happynesse in worldly things these are no truc beleeuers for they haue no hope of saluation in heauen Secondly this admonisheth howe to make triall of our Faith euen by that hope which we haue of saluation to come for these two are inseparable none can certainly expect saluation except they do beleeue it to be truly promised and whosoeuer can vndoubtedly looke for heauenly glorie by Hope it is because first by faith they haue receiued the promise of it Thirdly it teacheth that the faithfull by infallible certainty may assure their hearts of their own eternal saluation because they are saued by hope which doth not make ashamed or confoundeth which it should do if the hope of glory might be frustrate Tim. Proceede to the next matter the Nature of hope and tell vs what is meant heere by Hope when he saith Hope which is seene Silas Not the gift of Hope which is inward seated in the heart but the thing which is hoped for euen that which is present and now enioyed and possessed or now in our hands Tim. What is heere meant by Hope Silas That the gift of hope hath no place but when the thing hoped for is absent This may bee prooued by common sence for euery man seeth and perceiueth that one cannot hope for any thing that he already hath and which is now already in his possession of this we speak improperly and abusiuely if we do say that we hope for it for it is present Tim. What is the Doctrine from these words thus declared and opened Silas That this is the property of hope to expect and looke for that which we yet haue not but is absent and to come Tim. Will it not follow heereof that Christian Hope is vncertaine and doubtfnll seeing of thinges to come it cannot bee knowne many times whether they will come or no Sil. No it will not follow because the things which Christian hope looketh after they are alwayes absent in such wise as they must needes be fulfilled because they are promised by such a God as both can for his almightincsse and for his mercie in Christ will performe them It stands vpon his honour to make good his worde as a good christian at the houre of death said in my hearing Tim. Tou doe not thinke certainty or assurance to bee of the Nature of Hope Doth Hope simply considered breede 〈◊〉 and affiance Silas No it is not but assurance ariseth from the quality of the thinges which bee absent and hoped for which if they haue causes contingent then the Hope is doubtfull and vncertaine but if they bee of necessarie causes then the hope is vndoubted and firme Now the saluation of the Saints to come hath sure vnmooueable and firme causes as the truth and mercy and Oathe of God the promiser the merites and Mediation of Christ our Redeemer deade and raised againe the witnesse of the Spirit Tim. What is the vse to be made of this point of Doctrine Sil. It doth warne the faithfull that they haue continuall cause to grieue and sighe euen in this regarde that their full and absolute happinesse is yet absent Towant so great a good is cause enough of greefe many will grieue and sigh for want of farre lesse good things then their eternall life Secondly from hence wee may see that true beleeuers haue reason to reioyce insomuch as though their perfect felicity be absent yet they are most sure in the end to haue it So cannot Papists bee whose hope resteth vpon Gods grace and mans merit Tim. What is their duty in the meane time Silas With patience to waite for it till it come And this is the other part of the nature of hope euen to expect with courage and patience that which it hath not Tim. But what neede is there of patience Silas A two-fold neede First because their hope is deferred therefore Christians must haue patience for it is no small triall and temptation to bee long kept from that which one doth earnestly and truly loue beeing of such inestimable worth Secondly because the faithfull are heere subiect to many and manifold miseries therefore they must possesse their soules in patience it being the will of God to afflict them diuersly and deepely and not onely to holde their inheritaunce from them for a while and therefore they haue neede of patience that hauing done the wil of God they may be glorified This may be set set forth by the example of Merchants Soldiers and Labourers who are all of comfort because they do looke verie surely to obtaine a good end of their labours yet in the meane time they make account to meet withall and to resist diuers difficulties in their voyages warres and affaires Tim. What vse heereof Silas It instructeth vs that such are vnmeete for heauen as promise to themselues ease and freedome from troubles here Secondly it doeth admonish the faithfull to get patience because through
It serues for our humbling to consider our imbecility naturall ignorance whereby we hang doubtfull and stagger of seeblenesse and sticke by ignorance Secondly it shewes that none be perfect seeing we are ignorant what to aske in prayer Thirdly it confutes the Pelagians which ascribe too much to naturall strength yet we are so feeble as we cannot tell what is profitable much lesse be able to persorme any thing by any power in vs. Lastly it teacheth what neede wee haue of consideration and helpe to pray greater then most yea then good men commonly thinke of Tim. Come now vnto the next part of the sentence and tell vs how the Spirit maketh request Silas By stirring vp requests in vs and causing vs to pray That this is the meaning of the words apeareth by comparing this Text with the 15. verse of this chapter where it is written We haue receiued the Spirit of adoption whereby we cry Abba Father the Spirit crieth by making vs cry Thus vnderstand that in Gal. 4 6. Tim. What gather ye from these words Silas Thus much that when the Scripture saith the Spirit crieth and maketh request the meaning is that it maketh vs to cry and to make request and this is an vsuall thing to attribute vnto God those things which the godly do by diuine inspiration Thus God is sayde to know by teaching others and illuminating their minds that they may know as Augustine obserues out of those words in Gen. 18 19. I know thou fearest me and in the Galathians 4 9. Forasmuch as ye know God or rather are knowne of God that is taught that yee may know So Deut. 8 2. God is saide to tempt the Hebrewes that he may know what is in them that is make themselues and others to know what is in them so heere the Spirit maketh request that is moueth vs to request Tim. I but the Scripture saith that Christ maketh request for vs Rom. 8 34. how then doth the Spirit make request Silas Christ maketh request as Mediator the Spirite maketh request for vs as Author and inspirer of requests and desires Tim. What is the doctrine from hence Silas That the prayers of the godly come from Gods Spirite The text is plaine heerein to which may be ioyned that which is written 1. Cor. 12 3. No man can say that Iesus is the Lord but by the Spirite that is eyther confesse him or pray to him in faithfull confidence and reuerence but by a speciall grace of the Spirite Tim. What are we to learne hence that the Spirite is the worker and kindler of prayer in the godly Silas First that no Turke nor Iew nor Idolator nor Hereticke can pray because they haue not the Spirite Secondly that no wicked man nor hypocrite can pray because they receiue not the Spirite Thirdly that in our best prayers we ought to be humbled seeing they are not our owne but come from the Spirite which is our prompter moderater and Schoole-maister Fourthly that in beginning of prayer we craue of God the assistance of his Spirite Tim. What is signified by sighes vnexpressable or which cannot be expressed Silas This is meant eyther intensiuely for such sighes as are most feruent no man beeing able to vtter them for their greatnesse and exceeding vehemency or properly for such sighes as wee cannot vtter by any speech because of their weakenesse and feeblenesse The godly in whom they be know not of them through the infirmity of the flesh and strength of temptations they are not aware nor doe know that they doe pray much lesse speake any thing expressedly in prayer yet they are grones and sighes wrought in them by the holy Spirite which though the beleeuers feele them not yet God seeth and heareth them for they make a loude cry in his eare as in Exod. 14 15. This is the fitter sence therefore the better because it suteth with scope and matter the phrase also will beare it Tim. What instructions arise from these words Silas That the sighes of the heart albeit neuer a word be spoken be prayers euen as a desire to beleeue and to repent in a truely humbled heart be accepted for faith and repentance with God who will not breake the bruised reede and accepts the will for the worke so the desire to call vpon God is prayer in his sight God will fulfill the desires of them that feare him Psal. 145 19. See Maister Perkins Graine of Mustard seede at large of this point Tim. What vse is to be made of this point of doctrine Silas It affoards a singular comfort to the godly in their afflictions for that Gods Spirite workes wonderfully in their hearts to list them to Godward euen aboue that that themselues can perceiue in minde or bee able to declare in words Secondly it serues for to strengthen the weake against a temptation that they cannot pray whereas they are to consider that if they do but sighe it is a prayer before God a desire is a prayer a continuall desire is a continuall prayer Thirdly it repoues hypocrites whoe imagine that they can pray well when they speake many wordes and yet haue their hearts within voyde of secret sighes and grones which doe accompany true prayer DIAL XXIIII Verse 27. But he that searcheth the heart knoweth the meaning of the Spirite for he makes request for the Saints according to the will of God Tim. VVHat is the drift of this text with the summe of it Silas To comfort the godly Romanes and all other beleeuers in great afflictions The summe of the comfort is thus much that their prayers how feeble soeuer which come from Gods Spirite are knowne and granted of God This is proued by three reasons First from the infinite knowledge of God Secondly because their prayers are framed after the will of God Thirdly because they which pray are Saints and deare to God Tim. Let vs examine these three reasons and tell vs howe is God sayd to search seeing he needs no inquisition but knowes all things without search Silas It is true hee doeth so for his knowledge is infinite whereby hee knoweth most perfectly both himselfe and all other thinges euen the most darke and hidden 1. Cor. 4. 4. But this is a speech borrowed from the manners and doings of men and applied vnto God for the better vnderstanding of his nature for that which men desire perfectly to knowe that they search for and by search they come to the exact vnderstanding of things Tim. What is signified here by heart Sil. The Soule and all that is in it euen the most secrete thoughts purposes and motions al which God doth most perfectly behold and this is such a priueledge as agreeth to none saue to God alone 1 Chron. 28. 9. Tim. Yet Paul sayeth that the Spirit of man knoweth what is in a man 1 Cor. 2. Silas First a man may know his owne thoughts and what is in his heart but nothing without a
many Israelites which were Abrahams children after the flesh do loose saluation Tim. What is the summe of this text Silas That the promise of grace and saluation was restrayned vnto Iacob by election onely before he was born not by his birth nor by his workes for then Esau should haue obtained the blessing promised who came of the same Parents and yet was reiected and hated of GOD therefore all which carnally come of Abraham be not the children of the promise Tim. How doth Paul knit this example to the former Silas By a gradation as a thing greater and stronger to proue his purpose that the promise of grace and saluation doth not indifferently and equally pertaine vnto all the posterity of Abraham but to such of them onely as were elect For the Iewes might obiect that Ismael was reiected because hee was borne of a bondwoman to wit Agar whereas no such thing could be alleadged in this example of Iacob and Esau who both came of Isaac Abrahams lawfull Son and of Rebecka at one time and by one birth yea and Esau was the elder of the twaine so as this example fits the Apostle much better to she we that the prerogatiue of carnal birth is not the cause of receiuing the promise Tim. Yea but the Iewes might alleadge that Esau being a prophane man and behauing himselfe ill was therefore reiected whereas Iacob was loued and had the effect of the promise because he was a good man and did well Sil. The Apostle meeteth with this obiection in saying that Gods purpose was declared touching them both ere euer they were borne and therefore their present good or euill works for they had done none when God had vttered his counsell of them could not moue God to loue the one and hate the other Tim. Yet it may be said that God decreed of them both for the fore-seene workes of them both Silas Paul denieth this saying it was not of workes and affirmeth the quite contrary that the purpose of sauing Iacob and of refusing Esau came of his free election whereby of his loue he chused the one not the other Thus whereas the Iewes stood much vpon the priuiledge of their birth and their works Paul reiecteth them both as no causes of Gods promises which are applied and take place by the decree of Gods election The mystery whereof vpon this occasion he beginneth to open both particularly by example and generally by testimony of Scripture verse 15 16. and in the rest of the Chapter Tim. What instructions are to be gathered from this Text thus vnfolded Silas That faith nor good workes neither present or foreseene are any cause why God electeth any vnto saluation And contrariwise infidelity and badde workes whether present or foreseene doe not moue God to refuse any man and cast him off from hauing any parte in Christ and the promises by him The reason is faith and good works doe proceede from election therefore cannot bee the cause thereof for one thing cannot bee the cause and effect in respect of another Now that faith and workes be effects see Acts 13 48. Titus 1 1. Ephe. 1 4. No man hath any good but what God purposed from euerlasting to put into him Secondly Gods election depends vpon his will onely verse 15. therefore not vpon foreseene faith and workes Thirdly infidelity foreseene and bad workes were not the cause that men were refused because all sinning in Adam God could see in whole mankind no other thing but vnbeleefe and concupiscence which hereditarily flowed from Adam vpon all his race and so all had beene reiected for sinne foreseene if any were cast out Tim. But if wicked men be destroyed for vnbeleefe and bad works then God decreed to destroy them in respect of these Sil. It is true so he did but hee refused and did not chuse them onely because hee would not chuse them without all respect to their ill qualities and works It is otherwise with the elect whom God did appoint in his eternall decree vnto saluation not in respect of their workes but in and for Christ yet so as hee purposed in time to call to iustifie and to sanctifie them ordaining to these things not for these things Tim. What vse of this point Silas It reproues such as tye Gods predestination to mens merites whereas it is independant and without all relation to the worthinesse and vnworthinesse of men Secondly it moueth the beleeuers to thanke God for their free election and to ascribe all to grace because free election is not onely in it selfe a great mercy but it is the spring of all other mercies both earthly and heauenly whatsoeuer For sinners beleeue and receiue the holy Ghost and are borne anew and blessed with repentance and good workes because they are Gods chosen and elect ones DIAL VI. Verse 11. For ere the children were borne and when they had neyther done good nor euill that the purpose of God might remaine according to election not by workes but by him that calleth Tim. VVHat is the drift of these words Silas To proue that God cannot be charged with failing of his word so long as he keepes it with the elect Tim. What is the meaning and substance of these words Silas That the saluation of beleeuers depends not at all on our selues but is all wholy to be ascribed to the election of God Whereas all men are alike by creation and nature and yet some beleeue doe good workes and are saued others beleeue not but liue wickedly and doe perish the cause of this difference is not in nobility of birth and bloud or dignity of workes as the example of Esau Iacob sheweth but in the election of God chusing some to life according to his will and refusing others because hee would not chuse them Summarily that which putteth the difference betweene one man and another all men beeing alike is Gods eternall election before all worlds Whence it is that some are not called to Christ and some be and of those which bee called some beleeue being elect some do not beleeue being not elect Election being the fountaine of all our weale therfore it would be taught distinctly and well vnderstood for it is a fundamentall doctrine reuealed in the Scripture Tim. From whence is this word Election taken Silas From the manners and affaires of men who will haue that to be firme and to continue which they haue by election chosen and vpon good aduice 〈◊〉 Whereas they are wont to alter such things which they rashly appointed but hold fast what by good election they haue purposed so are we to thinke of God of whom the Scripture speaks after the manner of men for our infirmity sake noting to vs in this word the stablenesse of his decree Tim. How manifold is Election Silas Two-fold one humane whereby men chuse whō and what they like aboue others And another diuine whereby God chuseth what
plagues Fiftly that by a secret but iust iudgement he inclined his will to rebell against his Iustice yet without infusing or putting into him any motion of sinne for God tempts no man to euill Iames 1. Sixtly that for his former wickednesse and malice hee was deliuered vp to Satan and his owne lusts to be more obdurated which God did as a most iust Iudge executing wrath for former sinnes Tim. What doth all this concerne the counsell of reprobation Sil. Verie much because all these are so many consequents which follow vpon the decree of reprobation therefore strongly proue it For if God had chosen him hee could not haue continued in his naturall blindnesse and corruption but must haue had his heart mollified changed as Iacob and Paul had Tim. What is the end of Gods decree of reprobation in Pharaoh and others Silas The manifestation of his power in their iust destruction to the praise and honor of his name that fierce and mighty Kings could not stand but fell before him rebelling against him Tim. What vse of this Silas It serues to mooue vs to honour God in all his iudgements and workes whatsoeuer withall wee may learne from this example that Gods invitation of sinners to repentance by benefites or corrections is not of efficacie sauing in the elect alone For there lacked not bounty in blessing and lenity in forbearing and differring punishment yet they being not elect it no whit auailed them to amendment DIAL XI Verse 18. Therefore he hath mercy on whom hee will and whom he will he hardeneth Tim. WHat is the sum of this Text Silas A conclusion of the Apostles answere vnto the obiection of Gods vnrighteousnesse He had proued by testimony of Scripture that though of lost mankind God choose whom he will yet he is not vniust vpon this reason that in his election reprobation he vseth his absolute right ouer his Creature which is to shew or not to shew mercy as hee will this hee had proued by two-folde Scripture and the former reason he now includes in this Text. Tim. What be the parts of this Text Silas Two the first concerns the elect the latter concernes the Reprobate Tim. What is meant by hee Silas God himselfe of whom in verse 16. God sheweth mercy and verse 17. That my power may be shewed c. Tim. What is meant by Mercy Silas Both his decreed mercy and his actiue mercie euen the whole worke of God touching his election calling iustifying sanctifying them their perseuerance in grace and glorifying And all this is according to his free and absolute will Tim. What is the doctrine of this first part Silas That the cause of Gods mercy touching the sauing of the elect restes wholly in himselfe euen in his owne good will and pleasure This appeareth by plaine testimony of Scripture and first concerning election we haue Ephes. 1 4 5. where it is thus written He predestinated vs according to the good pleasure of his will And secondly touching calling Math. 11 25 26. Euen so O Father because so it pleased thee 2 Tim. 1 9. who hath called vs according to his purpose and grace Thirdly of Iustification Rom. 3 21. We are freely iustified by his grace Fourthly of Sanctification Iames 1 18. Of his own will begat he vs. And lastly of glorification Rom. 6 23. Eternall life is the gifte of God Finally the whole worke of mans saluation depends wholly vpon the good will of God as appeareth by Ephes. 1 11. Hee worketh all things after the counsell of his will Tim. What vse of this Doctrine Silas First it instructeth vs that the mercie of God is arbitrarie so as hee may shew it or not shewe it as hee pleaseth Also it teacheth that the right that God hath ouer men is absolute and independant so as if hee will shewe mercy to elect and call some which were as corrupt as those which he giueth ouer to be hardned in sinne as it may and doeth greatly commend his goodnesse so it doeth in no wise prooue him to be vniust because in mercy which is vndue there can bee no iniustice Lastly it teacheth that our mercy which wee exercise towards men must not respect their owne deseruings and merites but be free after the example of the Samaritane Luke 11. The reason hereof is because we are commaunded to bee mercisull as God is mercifull Luke 6. 36. also the man Christ shewed mercy freely for hee prayed for his enemies Luke 23. 34. So did Steuen Acts 7. also Paul Rom. 9. 1. 2. Yet this letteth not but that we ought to deale kindly to such as haue beene kinde to vs and to pitty them that haue had mercy on vs so as it be for the Lords sake and not for our owne sake Tim. Come nowe vnto the second part of this text and tell vs what is meant by haraning Silas Heere the consequent is put for the antecedent hardening the consequent of reprobation vppon which it depends and also for the meanes by which that decree is effected That this is the meaning is apparant by the opposition of hardnesse to mercy which plainly shewes that the one word is taken as largely as the other that as mercy contaynes election with all the degrees and meanes by which the elect are brought to glory so hardnes contains reprobation and all the meanes by which the reprobate are brought to destruction Tim. In what sence is it sayed here of God that he hardned Pharaoh Silas Not by infusing of hardnesse nor yet by bare permission not yet by his long suffering and patience But two wayes partly by forsaking his creature withdrawing his grace as it is saide Indurat quos non emollit and as the sunne freezeth the water not by adding coldnes to it but by keeping backe his heate so is God a deficient cause of hardnes but not an efficient Secondly by his iust iudgement punishing former sinnes with hardnesse which is a iust thing with God to punish sin with sinne Sathan hardeneth as a malicious authour man hardneth himselfe as a voluntary instrument God hardneth as a most righteous iudge and auenger Tim. What is the doctrine from henee Silas That a hardened hearte is a signe of a reprobate which must not bee vnderstoode neither of naturall hardnesse which is common to elect and reprobate nor yet of actuall hardnesse being felt which may be and is in the regenerate as in the Apostles and in the godly Iewes but of habituall hardnesse being totall and finall which befalleth none but castawayes when it is without feeling and perpetuall to the end of ones life Tim. What is the note to know this hardnes which is peculiar to reprobates Silas There be three speciall tokens of it first obstinate disobedience to the worde and warnings of GOD when the will of God being knowne is resisted by disobedience and not in one but in many things and that constantly from time to time
causes in respect of the reprobate Silas There be three mentioned in this Text. First to shew his wrath against their sinnes Secondly to make knowne his power by breaking them not withstanding their obstinacy against him Thirdly the abuse of his long suffering and lenity Vpon these grounds and for these ends God reiecteth some and is auenged on them Therefore his dealing is not tyrannicall but most iust Tim. Expound the words and first tell vs what is meant here by wrath Silas First Gods iust displeasure conceiued against the reprobate for sinne Secondly the paine or vengeaunce due thereunto Tim. What meaneth this to shew wrath Sil. First to ordaine them to this punishment Secondly in due time to inflict it vpon them most iustly Tim. What doctrine 〈◊〉 from 〈◊〉 Silas That God is most iustly offended with the reprobate for sinne and wil most seuerely reuenge it in them The reason heereof is because sinne is 〈◊〉 to the nature of God Secondly it is the office of diuine iustice to take vengeance on sinne else in vaine were God called the iudge of the world Gen. 18 Rom. 3. Tim. What vse are Christians to make of this doctrine Silas First it strengthens our Faith concerning the righteousnesse of God For sithence he neither punisheth the wicked nor euer meant to doe it but in regard of their sinnes deseruing it we are therefore to beleeue him to bee righteous whatsoeuer corrupt reason obiect against it Secondly it stirreth vp to repentance and to hatred of sinne because God so abhorreth it that he wil eternally plague it euen in his own and most noble creature Act 17 30. Thirdly it should moue all to dread the fearefull iustice of God if Beasts dread the roaring of a Lyon Amos 〈◊〉 4. how much should flesh dread that iust and terrible God Tim. What is the second end or finall cause why God reiecteth and destroyeth some Silas To make his power knowne which is a thing most iust that God should declare and manifest his power to his owne praise and glory Tim. But how is Gods power shewne vpon the Reprobate Silas Heerein that howsoeuer they be many and of great might yet God is mightier then they being able to put them downe and throwe them to destruction which turneth as to the praise of his iustice so of his power treading downe all thinges which resist it as it is written All the Aduer sar es of Iehouah shall perish none shall stand before him when he is angry 1 Sam. 2 10. Psa. 37. And Now is the Axe laide c. Mat. 3 10. Tim. What is the doctrine which ariseth from hence Silas This that the vtmost end of reprobation is the manifestation of Gods power and not simply the destruction of the Reprobate which is the nearest end in respect of the men themselues and is no further respected of God then as it tends to the declaration of his power and Iustice. The reason of this doctrine is because else in vain had God created the world if it had not bin to manifest his glorious properties whereof his power is one Secondly it was his will by this meanes to shewe forth his power and why might he not Tim. What vse of this Doctrine Silas First Gods Children must in the ruine of the reprobate finde cause to magnifie God As Moyses and Mirian did praise God Exod. 15. for the temporall calamity of Pharaoh and his hoast in the redde Sea so the godly must praise him much more for the eternall destruction of the Reprobate in hell insomuch as out of it hee worketh his owne praise Reuel 11 17 18. Secondly God being stronger then man he is more to be feared then all men This reproues the fearefull and iustifyeth Gods iudgements against them and it comforteth the faithfull to consider that they haue such a strong patron to vphold them and put downe their enemies were they as strong as Pharaoh and all Egypt Tim. What is the third cause why God takes vengeance on the Reprobate Silas Because they abuse his suffering and long patience whereby he spared them when hee might strike them dead Tim. What is the Doctrine from hence Silas That God is very patient not onely towardes his Children 2 Pet. 3. but euen towardes his verie enemies Acts 13. Psal. 103. The reason heereof is to giue them space of repentaunce and to take all excuse from them il they be obstinate Rom 2 4 5. Rom. 3. Tim. Shew vs what vse we are to make of this point Sil. Gods Ministers and Children must by the example of their Father learne patience towards those that be euill 2 Tim. 2 24. Col. 3 12. So long as there is any cause to hope that by our sufferance there is any good to bee done vpon them but if they growe more obstinate by our lenity then obey that in Math. 7 7. Tim. What other doctrine from hence Silas It is a fearefull marke of a reprobate alwaies to abuse Gods patience to the hardning of themselues in their euils because none but they do it as none but Gods children can profit by it to amendment of life Tim. What vse of this point Silas It serues for a trial and examination of our selues whether we be our of the ranke of reprobates namely if we finde that we haue profited by the patience and long sufferance of God towards vs to the reformation of our wayes also it serues for terror vnto such as are not made the better by the patience of God towards them And lastly it serues for comfort to such as are bettered by his long-suffering and kindnesse thereby learning more to fear the offending of such a gracious God This is a good token and very comfortable Tim. Shew vs why reprobates are called vessels of wrath Silas Vessels they are called in respect of Gods preordination and creation He fore-appointed and made them to some speciall vse as vessels be euen to the setting foorth of his power and iustice as was saide before Vessels of wrath in regard of their owne sinnes whereby they corrupted and made themselues worthy of his wrath and punishment Tim. What is meant by prepared and by whom are they prepared to destruction Silas To be prepared signifies to be made fit meet before hand and this is done partly by God eternally reiecting them creating them in time permitting them to fall in Adam and iustly hardening them for resisting his will Secondly by Sathan solliciting them to sin and inspiring into them sinne-full motions obdurating them also in sinfull courses Lastly by themselues in regard of their naturall corruption and voluntary deprauation following the lustes of their ignorance with greedinesse Thus in regard of creation and the end to the which they are ordained reprobates are prepared of God as also in regard of sinne as it is a meanes to bring them to that end but respecting sinne as it is sinne which they bring of their owne so
they are prepared by themselues and by Sathan Note that it is good diuinity taught from God by the pen of the Apostle Paul in plaine expresse tearmes that there be some men which be vessels of wrath and prepared to destruction that they know no diuinity which deny this vpon pretence least God be found vniust and tyrannicall It is a safe thing in speaking writing or preaching to follow the phrase and speech of the Holy-Ghost rightly taken in the true sence men may not labour to bee wiser then God nor thinke to defend Gods iustice by a lye Such be miserable patrons of God and his righteousnesse Bonum non indiget malo nor truth hath no neede of falshood to prop and support it DIAL XIII Verse 23. And that be might declare the riches of his glory vpon the Vessels of mercy which hee hath prepared vnto glory Tim. VVHat is the drift and purpose of this Text Silas To illustrate or set foorth the ende of Gods counsell touching the reprobate which is the manifestation of iustice and power in their deserued destruction by the contrary end touching his counsell of election which is two-fold First Gods owne glory this is the vtmost end Secondly the eternall glorye and happinesse of the elect this is the neerest end Tim. Tell vs what is meant by he as also by declare Silas By he is meant God as verse 22. and by declare is signified to make knowne to al reasonable creatures to wit Angels and men Tim. What is signified by his glory as also by the riches of his glory Silas By his glory is meant the grace of God wherein hee shewes himselfe glorious see Ephe. 3 16. and by the riches of his glory is meant his vnmeasurable and meruellous great mercy see the like Rom. 2 4. Ephes. 1 3 8. Tim. Who are meant heere by the vessels of his mercy Silas Elect men and women ordained to obtaine saluation in heauen through the mercies of God in Christ. Tim. What doctrines arise out of these words thus expounded Sil. First that the elect as well as the reprobate are vessels or instruments framed of God to speciall vses for God makes nothing in vaine if reprobates bee for vse much rather the elect Tim. What vse of this point Silas It warnes vs that whatsoeuer wee are or haue we hold it of God and are to referre it to him euen as vessels are what they are by the will of the Potter and serue to his pleasure Tim. What is the next doctrine Sil. That not mans merit but Gods mercy puts a difference betweene vessell and vessell person and person The godly in that they are vessels this is by nature common to them with the wicked but in that they are vessels to honour this must be ascribed to mercy whereas yet the reprobates are vessels of wrath by merit for their wrath and punishment is not inflicted till it bee deserued Tim. What vse to be made of this point Silas It admonisheth Gods children that they haue nothing whereof to glory in themselues seeing all they are or haue flowes from free and vndue mercy Therefore let them that will reioyce reioyce in this that they know God to bee mercifull Ierc. 9. Whereas God calleth iustifieth c. hee sheweth not thereby what wee deserue but how good and mercifull himselfe is Tim. What other doctrine from hence Silas That the praise of Gods glorious mercy is the furthest and chiefest ende why hee electeth and chuseth some This doctrine may be proued by plaine texte of Scripture as Prouer. 16 4. Rom. 11 36. Ephe. 1 12. to the praise of his glory The reason of this doctrine is because there can bee no higher or further ende of his owne decree then his owne praise It is iust and equall that he doe seeke glory vnto himselfe by his creatures Tim. What vse is to be made of this doctrine Silas It stoppes the mouths of such as are ready to accuse the decrees of God to be vniust whereas they tend vnto most righteous endes as they bee the decrees of a most righteous God Secondly it warneth vs to make the glory of God the vtmost end of our counsels and actions euen as God hath propounded it to himselfe for the scope of his owne counsels 1. Cor. 10 31. Col. 3 17. 1. Tim. 4 5. Tim. May not yet some other doctrine be drawne from the former part of this verse Sil. Yes this That the mercie which God shewes the elect is not common and ordinary but exceeding abundant and plentifull for to forgiue them so many sins to deliuer them from so great wrath to fulfill them with such exceeding graces to call them to such exceeding and endlesse ioyes to giue them his owne Sonne to purchase all this and to do all this most freely passing by others no worse then themselues shewes his mercy and goodnesse to be exceeding rich and glorious towardes the chosen Tim. What vse of this point Silas It affoords an exhortation to the godlie to enlarge their hearts vnto all possible loue and thankefulnesse towardes this mercifull God with continuall and great care to glorifie him by our obedience vnto his word Thus farre of the first end Tim. What is the second end of election Silas The glory of the elect by glory here is not onely meant the glorious and blessed estate of the Saints in heauen but all the meanes also which bringes them thither as Calling Faith Righteousnesse Sanctification c. and finally the whole woorke of theyr Redemption Tim. In what sence is it sayde That God prepareth vnto Glorie Silas That is to say he hath made them fit and meet before hand to be partakers of this glory and this God doth three wayes First by eternall predestination Secondly by an innocent creation Thirdly by an effectuall restauration restoring them by Christ vnto their lost Image Tim. Speaking of the reprobate hee saith of them passiuely prepared but of the vessels of mercy he prepared what are we to learne from this difference of the phrase Silas That the reprobates bring something of their owne to further their destruction to wit corruption of nature and the fruites thereof whereas the elect hauing from God alone whatsoeuer good belongs to their saluation they also haue from God both the ende and all the meanes both grace iustice and glory The reprobate in respect of nature and ende are prepared of God but prauity and naughtinesse they haue from Sathan and themselues Tim. What is the doctrine from these latter words Silas That God hath vnseparably ioyned the saluation of the elect with the praise of his owne glory The reason hereof is to make his owne goodnes more renowned and the elect more gratefull and obedient for all men being alike sinfull by nature if hee would haue condemned all it had been but iust therefore the more was his mercy that he would
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 thē 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 thē 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 〈◊〉 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 〈◊〉 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 〈◊〉 to the elect and reprobate as it is 〈◊〉 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 〈◊〉 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 〈◊〉 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. 〈◊〉 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 〈◊〉 be a manifestation of predestination to glory Secondly if the Gospell bee the 〈◊〉 of Gods gracious purpose for the sauing of the elect by Christ 2. Ti 1 〈◊〉 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 〈◊〉 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 〈◊〉 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 〈◊〉 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 〈◊〉 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 〈◊〉 〈◊〉 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 〈◊〉 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 〈◊〉 for our Fathers glorie guided by knowledge 2 〈◊〉 7 11. Tim. Haue 〈◊〉 〈◊〉 her vse of 〈◊〉 former doctrine Sil. Yea 〈◊〉 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
dolefull estate giuing their eyes no slumber nor rest to their eyelids till they find rest to their soules Tim. What other doctrine from this Text Silas That blissefull is the condition of such as are called to Christ Iesus and endowed with his faith and spirite because such as bee called to Christ and beloued of God are exalted to bee his people and Children which is the greatest dignity and blisse in the whole world Tim. How d ee ye proue this doctrine Silas First by Scripture Psal. 144 15. Blessed are the people whose God is the Lord. Iohn 1 12. To them that beleeue in him there is giuen this dignity to bee called the sonnes of God 1. Iohn 3 1. Secondly by by reason for first Gods children are Christs brethren Heb. 2 12. and Gods heires Rom. 8 18. Secondly they haue their sinnes fully forgiuen them Rom. 4 4 5. Psal. 32 1. Thirdly they haue the blessing of beleeuing harts Luke 1. Fourthly they are led by the Spirite of sanctification which fils them with the feare of God and godly vprightnesse of life Psal. 112 1. and 119 1. Rom. 8 9. Fiftly if crosses and troubles come they are supported and comforted vnder them and reape much good by them Iohn 14 Rom. 8 28. Sixtly the Angels are their seruants Heb. 1 14. and all creatures are at league with them Hosea 2 18. Seauenthly they are freed from the power of sinne Diuell death and hell and all their enemies Luke 1. 74. Rom. 6 7. Acts 26 26. Thirdly comparisons of Scripture proueth this point as of a tree standing by the Riuers of waters planted in Gods house set vpon a Rocke of a Prince and a king full of riches glory of an Oliue and of a Vine Psal. 45 and 92 12 13 Mat 7 24 Iohn 15. Rom. 11 17. Tim. What profit of this doctrine Silas First it reproues such as speake basely of Gods children Secondly it warneth vs of the great danger of such as offer them any wrong in word or deed also what blessings are ouer their heades which kindely entreate them Mat. 10. 42. and 25 40. Thirdly it exhorteth Gods children by remembrance of their great dignity to beare the crosse patiently to flye sin carefully to liue holily and iustly And lastly it must encrease and double the prayses of the faithfull who bee by grace set in such an happy estate Tim. Howe can it bee sayed of the same persons that they were a people and no people that they were beloued and not beloued Silas The Scripture speakes of Gods elect sometimes according to their predestination and sometime according to their present estate Secondly their present estate being two-folde either in corruption and grace one succeeding the other in regard thereof they are sometimes beloued and not beloued according to the diuersity of times and conditions Tim. Why is God called the liuing God Silas Because God liueth of and by himselfe eternally and is authour of life to all which liue Acts 17. 28. which shewes Idols to be no Gods and the Sacrament not to be God for they neither liue nor infuse life into other nor can preserue themselues from violation Tim. How comes it that while the Iewes were Gods people the Gentiles were not and now the Gentiles bee the Iewes are not Silas O the deepenesse of the wisedome and knowledge of God how are his wayes past finding outfor who hath knowne the minde of the Lord or to whome hath he told this counsell DIAL XVIII Verses 27 28 29. Also Esayas cryeth concerning Israel Though the number of the children of Israel were as the sand of the sea yet shall but a remnant be saued for hee will make his account and gather it into a short summe with righteousues for the Lord will make a short account in the earth And as Esayas saide before Except the Lord bad left vs a seede we bad bin made as Sodome and had beene like to Gomorrah Tim. WHat is the purpose of this Text Silas Hauing proued the calling of the Gentiles by the Testimony of Hosea nowe he doth the like touching the Iewes whose calling to Christ he proues by the testimonies of Esaias Chap. 10 22. and 1 9. Tim. What is the summe of this Text Sil. That of the Iewes some few onely were called to Christ the most part of them being reiected according as God had from euerlasting determined For the Aposile reasons heere from the effectes to the cause Fewe called therefore few chosen Tim. What be the parts of this Text Sil. Two First hee teacheth that a small number of the Iewes were saued verse 27 28. Secondly the reason heereof Gods mercy verse 29. Tim. What is meant heereby Crying Silas A plaine and earnest speaking the truth without feare or fainting Tim. What is to be learned from hence Silas That the Ministers of Christ must boldly and distinctly declare the minde of God Esay 58 1. Hence is Iohn Baptist called a crier Math. 3 3. It is a speech borrowed from common criers in Cities who so speak as they may be heard of all Thus Christ spake for he lift vp his voice Iohn 7 37. The reasons heereof be first the commandement of God Esay 58. Secondly the example of Christ and the Prophets Iohn 7. Thirdly this maner of teaching stirres vp and quickens attention Fourthly it helpes the vnderstanding causing things sooner to bee vnderstood and perceiued Fiftly the vntoward rebellion of mans heart requires such plainnesse and earnestnesse to humble and tame it Tim. What is the vse of this point Silas It reprooues such teachers as suppresse their voices The other extreame is too much to exalt it Secondly it warnesh hearers to loue such vehemency seeing their owne dulnesse needs it Tim. What is meant by the sand of the Sea Sil. The exceeding great number of the Iewes being for multitude like to the sand of the Sea as God promised Abraham Gen. 15. Tim. What is meant by remnant Sil. It is a speech borrowed from Tradesmen who cut out a whole cloath till onely a little peece be left which they call a remnant or remainder by which is meant a verie few and small number of the Iewes as it were an handfull shall be called Tim. What signifies saued Silas It signifieth deliuerance from bodily and spirituall dangers Tim. Of what times did Esayas speake this Silas First of the times of Ezckiah when all Iuda being ouerrun by the Assyrians onely Ierusalem was spared Secondly of the times of the deliuerance out of Chaldea when most of the Iewes tarried behinde the fewest returned home many dyed in Babylon others willingly abode there But the Prophet hath yet a further relation namely vnto the times of Grace when the greatest number of the Iewes spurned against the Gospell some few onely receyuing it Those externall Redemptions and deliuerances beeing Types of the Spirituall Tim. What is the Doctrine from hence Silas That though the Nation of the Iewes were full of
people yet the greatest number of them shoulde not be deliuered from eternal destruction The reasons hereof bee first their generall vnkindnesse and vnthankefulnesse deseruing it Rom. 10 21. also verse 2. Secondly God had decreed to call and saue but a few of them as appcareth by the latter part of this prophesie verse 28. For to make his account and gather it into a short sum signifies not onely that God would lessen the number of the Iewes but that he did it out of his foreappointment his election and reprobation bearing the whole sway stroake in this thing For more could not bee called and saued then were elected and these were not many Tim. What is the vse of this doctrine Sil. First that euē in the visible Church al are not elect yea that the reprobates do in number exceede the elect Secondly that we must not bee offended with the fewnesse of the godly and great heapes of the vngodly for such was the estate of Gods people vnder the law Thirdly it teacheth that multitudes be no markes of the visible Church in all societies for the most part the best number is the least and the greatest the worst Tim. What is meant by the Lord of Hoasts Sil. The mighty God whose hoasts all creatures be executing his will as Souldiours the will of their Captaine Tim. What doth Seede signifie Silas A small number reserued as a little seed Corne out of a great heape that which is chosen for seede is much lesse then the whole crop Tim. What learne we by this comparison Silas First that Gods elect bee a precious people as the seede Corne is the best graine 1 Pet 2 9. which must engender in them a loue and comfort of theyr excellent estate euen vnder the Crosse and in others a reuerence towards them and it condemnes the world which iudge basely of them Secondly we learne that the godlie are exceeding fruitfull as seede bringes forth some thirtie some sixty some an hundred folde a sew Apostles conuerted whole nations to Christ Acts 2 41. Colos. 1 7 8. Rom. 1. Thirdly the number of the elect is the smallest number It is verie great considered simply Reuel 7 9. but small in respect of the damned Luke 12 32. Tim. What vse of this last point Sil. It admonisheth all men to striue most earnestly to finde themselues amongst this little slocke and to ioyne rather with a fewe that liue well then to doe ill with a multitude that ioyne together in euill Tim. What learne we from hence that God is saide to haue left this seede Silas To hold it for a great mercy of God that there be any that beleeue in him and feare him in so generall an apostacie as if in a deluge of water or generall fire one house or two should bee preserued in a great Citic Tim. What is meant by being like Silas Vtterly to be wasted destroyed as they were whereof reade Deut. 29. Gen. 18. Tim. What is our Doctrine from hence Silas That Gods owne people deserued as greeuous things as the Sodomites should he deale with them in Iustice because to other sinnes common to them both they doe adde contempt of grace and most grosse vnthankfulnesse in that being trusted with much they render but a little Also they haue stronger more meanes to keepe them from sinning and so their rebellions bee more grieuous This commends Gods meruailous patience in bearing with his people and admonisheth them of earnest and speedie repentance least his anger breake forth and his fire burne when none can quench it DIAL XIX Verse 30. What shall we say then That the Gentiles which followed not Righteousnesse haue attained vnto righteousnesse onen the righteousnesse which is of faith Tim. VVHat is the drift of this Text Silas To set downe more clearely by what meanes God brings both elect and not elect to their appointed endes of eternall life or death Hecreunto the Apostle is come by these degrees First he had saide that the promise of God depends vpon his election Secondly he had shewed the moouing cause of election and reprobation his owne absolute will and most free mercy Thirdly he had declared the ends of Gods predestination the glorye of his mercy in sauing of the one and of his power and iustice in destroying the other Fourthly hee had declared that the meanes to iudge of our election is by our effectuall calling Lastly that men may discerne when their calling is effectuall or not by faith or vnbeleefe which are those two meanes whereby that high counsell of God is executed as in this text is plainely to bee seene in the examples of faithfull Gentiles saued and vnfaithfull Iewes confounded Tim. What be the parts of this Text Silas Two First a question in these words What shal we say then Secondly an answere in the rest the answere also consists of two parts a double proposition and a double reason The first proposition is that the Gentiles found righteousnesse when they sought not for it the reason because they beleeued in Christ verse 30. Secondly the Iewes followed after righteousnesse but found it not the reason because they beleeued not in Christ but would be righteous by their owne workes verse 31 32. Tim. What signifies these words What shall we say Silas It is thus much Shall wee condemne God of vnrighteousnesse for reiecting so many Iewes that studied to please him and were his people calling the Gentiles that were Idolators and leud liuers and none of his people Tim. What are we to learne from these words Silas Two things First that mans corrupt reason will haue alwayes something to obiect against Gods truth for Paul had firmely proued both the calling of the Gentiles and the generall reiection of the Iewes by the Scripture and yet see how reason still goes on to iangle and quarrell Therefore let men pray God to reforme their reason for it is an enemy of Gods wisedome till grace haue renued it Rom. 8 8. and 12 2. Secondly from hence wee learne that the Ministers of Christ must bee able to foresee what carnall men can say against the trueth and to stop their mouthes this beeing one part of their function to conuince gainsayers Tim. Now come to the first part of the answere touching the Gentiles and tell vs what is meant by the Gentiles Silas All the people of the world which were not Iewes Tim. What is meant by righteousnes Silas The perfect iustice of works which God requires in his lawe or the performance of all such duties perfectly as the law commands Tim. In what sence are they sayed not to haue followed it Silas They neither loued nor cared for nor practised iust and righteous workes This may appeare first in that they could not because they were ignorant of Moses law much more ignorant were they of the righteousnesse of Christ. Secondly as for the law of nature they were also transgressours of that being both
vs that that to our good intentions wee ioyne good ends and to our good endes good meanes that all may bee good not making our owne or other mens opinions and affections the rule of our meaninges except they agree with the rule of the Scriptures euen with Gods minde contained therein without the certaine cleare knowledge whereof thorough the enlightning of the holy Ghost euen out praiers our preaching our thankesgiuing and receiuing the holy mysteries or other duties of religion and Righteousnesse with whatsoeuer good meaning wee seeke to do them they are turned into sinne beeing I say not done by knowledge and obedience of the will of GOD therein Rom. 14 23. 1 Tim. 4 3. DIAL III. Verse 3. For they being ignorant of the Righteousnesse of God and going about to establish their owne Righteousnesse haue not submitted themselues vnto the Righteousnesse of GOD. Tim. WHat is perfourmed by the Apostle in this verse Silas These two thinges First the faults of the Iewes zeale are heere more distinctly and plainly laid downe as first their ignorance of the righteousnesse of God Secondly from thence did spring pride out of opinion of their owne righteousnes Thirdly their pride engendred contempt of the grace righteousnesse of Christ. The second thing is the 2. maine part of this Chapter to wit the distinction of righteousnesse into two parts the righteousnesse of God and our owne righteousnesse Tim. What is meant heere by ignorance Silas Not barely the want of knowledge but the not knowing of such things as the Iewes being Gods people were bound to know For the righteousnesse of GOD was reuealed in Scripture hauing witnesse from the Lawe and Prophets and taught in the Assemblies and a thing verie needefull to bee knowne as that wherein mans felicitie doth consist for Righteousnesse and blessednesse are alwayes ioyned and annexed together vnseparably Psal. 32 1. Hab. 2 4. The lust shall liue by Faith Tim. What signifies the righteousnesse of God Silas The righteousnesse of God is threefold first his vniuersall iustice which requireth in Angels and men perfect purity outward and inward in all poyntes according to the exact 〈◊〉 of the law Secondly particular correctiue iustice whereby hee eternally reuengeth and punisheth sin sinners without pardon in Christ Rom. 3. 5. Thirdly that which Scripture calles the righteousnesse of Christ and offaith Romaines 3. 22. and 10. 6. In all these three sorts of righteousnesse the Iewes were ignorant although the third bee heere meant principally which is called the righteousnes of God because it is giuen appoin ted and approued of God Tim. What are we to gather for our instruction from the first words being thus expounded Silas That it is a sinne to bee ignorant of God or his righteousnesse The reason is because wee haue a commandement from God to seek the knowledge of him and that which pleaseth him Exodus 20. 3. 1. Chro. 28. 8. Destruction is threatned to the ignorance of the Gospell Tim. But is there no difference in this sin of ignorance are all ignorant persons alike sinners Silas No not so their ignorance is the lesse sinnefull which want meanes of knowledge as the Turkes and the Pagans but these Iewes here spoken off had Moses and the Prophets therefore their ignorance was the greater sinne Tim. What vse hereof Silas It shewes them to be deceiued which thinke to bee excused before God by their ignorance of his will whereas none no not simple ignorance can excuse any for he must be beaten who knoweth not his masters wil much lesse affected and wilfull ignorance Secondly it exhorts all Christians as they will auoyde the guilt of sin and condemnation to labour for the knowledge of God and his righteousnesse for herein stands eternall life to knowe God and Christ Iesus Iohn 17 3. and Christians should account all things as dung in respect of the precious knowledge of Iesus Christ. Phil. 3. 8. Tim. What other thing collect we from these words Silas That where there is the ignorance of God and his righteousnesse there can be no true zeale for God for in all right zeale the thing which is earnestly loued must be distinctly knowne of him that loues it Tim. What profit is to be made of this poynt Silas It proueth the zeale of supersticious Papists and blind Protestants to be vicious and dissembled for whatsoeuer earnestnesse they shew as they can be very holy and earnest about things pleasing to God and belonging to his glory as they thinke yet all that is nothing lesse then true zeale so long as they are ignorant of GOD and his word also it shewes the cause why nien lacke good zeale to wit ignorance it is the mother of an erronious zeale Tim. What doth accompany this their ignorance Silas Arrogancy and haughtinesse of minde in that they sought to establish their owne righteousnes Tim. What is meant by their owne righteousnes Silas The righteousnes of the lawe or of workes inherent in themselues and consisting in their own labours and working either before grace by strength of nature or after grace by the Spirite whereby they thought to merite Gods fauour and eternall life as the Pharisie Luke 18. Tim. What are we to learne from hence that Pride accompanieth ignorance Silas First the falsehood of that Popish principle that ignorance is the mother of deuotion whereas indeede it is the Parent of errour and presumption Secondly we see what a dangerous matter it is to be ignorant of God and Christ for such doe not take themselues to be in that sinfull and damnable estate and to haue neede of Christ his sufferings and obedience but that by their owne workes and seruing of God they shall bee saued well enough as these Iewes thought which is a pride most execrable The nature whereof is to make a man to seeke for all felicity in himselfe and not to bee beholden to any other for any thing rather chuse to perish then to receiue the righteousnes of Christ as beggers doe almes Tim. What is meant here by establishing Silas To erect set vp and make to stand whereby is implyed that mans owne righteousnesse is very weak like a dead corps or one that lyeth bed-rid or a baby made of clouts For as in vaine we goe about to set vp these or to make them to stand so mans own righteousnes by works is vnable to stand before the exact iudgement seat of God Psal. 130. 3. 4. Dan. 9. The reason is because the woorkes which men doe before grace are sinfull and offend God seeing they be not done out of saith Rom. 14. Secondly the works which follow faith are imperfect and therefore cannot please God and merit his fauour And lastly euen our best workes are but the fruites and effects of our iustification and therefore can be no meritorious causes of it Tim. Whereunto must this knowledge serue vs Sil. That we beware
all respect vnto workes by the certainty facility and fruite that followes it and no we affirmatiuely Paul sheweth what it is that faith speaketh Tim. Howe is the certainty of this righteousnes gathered Silas From the nature of the obiect which is the word of God not euery word but the word of faith euen the promise of Christ apprehended by faith verse 8. The sum where of is this that Christ Iesus is dead and rose againe to iustifie all that beleeue in him verse 9. Tim. How gather ye the facility of the righteousnes of faith that it is easie and possible Silas By this that vnto our iustification there is no more required then this that the hearte beleeue and the mouth make confession of the death and resurrection of Christ. Tim. What is the summe of this whole text Silas Thus much hee that truely beleeueth and accordingly doth professe the promise of God made vnto mankinde concerning blessednesse by the incarnation life death and resurrection and intercession of Christ hath a ready and certaine way to attaine righteousnesse and eternall saluation without al consideration of merit of works either done before or after grace Tim. Come we to the eighth Verse and tell vs what parts it hath Sil. These three First a question which is imperfect must be thus supplyed But what saith the righteousnesse of Faith This question serueth to stirre and quicken vp attention Secondly an answere This it sayeth that the word is neere thee c. Thirdly a declaration what worde hee meaneth not of the Lawe but of the Gospell Tim. Come we to the Interpretation and tell vs in vvhat 〈◊〉 it is saide That this word is neere vs Sil. That is to say it is propounded and offered vnto vs plainly to be vnderstood by the ministerie of the Gospell so as we neede not crosse the Sea nor climbe vp the Mountaines or take any long painfull iourneyes to seeke it out Tim. How is it saide to bee neere in our hearts and in our mouthes Silas It is neere in our hearts by beeing grafted or planted in our hearts by faith and it is neere in our mouthes when wee make profession of it before men when cause requireth so to do for Gods glorie or the benefit of others Tim. Why is the Gospell called the word of Faith Silas First effectiuely because it begetteth faith thorow the Spirit as verse 17. Secondly obiectiuely because it is receiued by Faith as the proper and especiall obiect thereof Also because it teacheth and requireth not workes but Faith onely vnto righteousnesse before God The Papists doe erre which say that the doctrine of faith and life is meant by the word of Faith Heere Paul medleth not with good life elsewhere hee dealeth about it Tim. Let vs now know what Doctrines we haue out of this eight verse Silas These three First that a liuely Faith hath the worde of God for the foundation and grounde of it to builde and stay vpon whereby Word we may vnderstand either generally that word which is reuealed vnto vs in the Scripture of the Old and new Testament For Faith doth beleeue and assent to all that which GOD speakes in the Scriptures because they proceede and come from him who is the God of truth al whose words are most true and faithfull howbeit our Christian Faith doth more specially respect the word of the Gospel the promise of Grace touching the remission of sinnes and eternall life by Iesus Christ as it is saide heere by way of exposition This is the word of Faith which we preach And wheresoeuer wee finde Faith and Christ his blood and death coupled together wee are giuen to wit that the Doctrine teaching Christ his person and office is the proper obiect of our iustifying Faith which is therefore by Diuines defined to bee an affiance in the promise of Grace Tim. What may bee the reason that Faith looketh in the matter of iustifying onely to the word of promise Silas Because that word alone doth offer vnto sinners the merits of Iesus Christ to bee freely enioyed of them vnto remission of sinnes and saluation so as they be imbraced and receiued and therefore they bee called the word of his grace and the Gospel of Christ the word of saluation and reconciliation because both the free loue of God and Christ and al his benefits be propounded to the elect in the word of promise Tim. What vse are we to make of this first doctrine Silas It confuteth the Papistes which make not the word alone but their Apocrypha writings humane Traditions to be the Anchor and stay of faith which is with the foolish Builders to lay our Foundation vppon the sand and not vpon the rocke Tim. What is the second Instruction Silas That Faith is no wauering vncertaine opinion fleeting through ignorance and feare but is a firme vnmoueable and sure knowledge because it resleth vpon Gods worde and promise then the which nothing is more sure and certaine For it is written The word of God is true 2 Sam. 7 28. His testimonies are sure and endure for euer Psal. 19 7. 1 Iohn 2 17. Also Heauen and earth shall perish but one tittle of Gods word shall not perish and Rom. 9 6. 2 Cor. 1 20. 1 Cor. 1 9. Now then Faith it selfe must needs bee a thing vnmooueable and bring with it an infallible certainty sithence it leaneth on such a firme rocke Mat. 7 25. as the sure words of the faithfull promises of God who neither is deceiued nor can deceiue vs seeing he cannot lye Tit. 1 2. but is onely truth yea truth it selfe Ro. 3 3. Hence it is that Plerophorie or full assurance is attributed to Faith in Scripture Col. 2. 2. Hence also it is that godly Christians rather then they will deny the doctrine of Christ or anie part of it so ascertained vnto their vnderstanding and with such firme assent of their mindes receiued they choose to loose their liberties liuings yea and liues also if the will of God bee examples heereof we haue in many thousand martyrs of Christ in all ages Tim. Can ye giue vs examples of any whose Faith hath remained stable and vnshaken by reason of Gods Worde and promise Silas Yea of Iacob Gen. 32 9. of Abraham Rom. 4 21. Gods power promises being the two props of Abrahams Faith Heb. 11 17 19. Of Dauid Psal. 119. In thy word is my trust Tim. By what comparison may this bee illustrated and set foorth Sil. Of a good man whose word deserues credit and ehaseth away doubting from such to whom it is giuen so or much more then so ought the word of God to be rested in and that without wauering and anxity of minde perplexed with feare forsomuch as God is the authour of all that truth and fidelity that is in all good men and being himselfe the fountaine of all truth without mixture offalshood therefore his word may be
Thus the Publican prayed Luke 18. 13. and Dauid Psal. 25. 1. This latter kinde of calling on God is either in heart only as Moses prayed at the red sea Exodus 14. 15. and Hannah 1. Sam. 1. 13. or both with hart and mouth as Dauid prayed Psal. 116. 1 2 3. They are both meant here vocall and mentall prayer but chiefly the latter Tim. What learne we from hence Silas That true prayer is a certaine vndoubted note of saluation euen as the want of the guist of prayer is a plain marke of a wicked man Psal. 119. Saue me O Lord for I call vpon thee Psal. 14 4. They call not vpon the Lord. Tim. What vse of this point Silas It serues to moue such as would bee saued and lacke the guift of prayer to striue to haue it and such as haue it to make precious account of it and to be heartily thankefull to God for such an vnspeakeable guift yet we ought not to thinke that by the worke of prayer we merite saluation the roote and cause whereof is faith from whence it hath all efficacy and commendation Tim. What may it teach vs that we must beleeue in him on whom we do call Silas That faith in Christ is necessary vnto true prayer yea so necessary as without it wee not onely cannot pray aright with hope to speede Marke 11 24. Iames 1. 6 7. but our prayers are turned into sinne Rom. 14 23. The reasons heereof be first because it is written he that commeth to God must beleeue that God is and that he is a rewarder of them that seeke him Heb. 11 6. Secondly because trust and confidence of the heart that God will heare is that which begetteth prayer whereof as of all other good guifts and good workes liuely faith is the mother and roote whence they spring fetching all their praise and vigor from faith therefore it was that Moses cryed for deliuerance from the Egyptians Dauid from Saul and other enemies the Syrophenissian prayed for her daughters safety the blind mā for his sight and the Publican for the remission of his sinnes c. because they beleeued that God could and would grant their petitions As we in our necessities when we need other men do willingly become sutors for helpe at their hands when we haue trust to bee heard and succoured so it is the affiance of Gods goodnesse which doth bring foorth inuocation and calling on his name as Dauid said Wee beleeue and therefore wee pray Psal. 116. Tim. What profit is to be made of this instruction Sil. First it doth admonish vs that when we pray we bring faith hauing assurance of Gods loue in Christ that for his sake he is our sather and also will faithfully keepe his promises which he hath made to them that call vpon him Secondly to reprooue such as doe offer to pray hauing their hearts voyd of this holy confidence without which all prayers bee vaine and idle Thirdly to comfort such as feele their hearts stirred vp to desire of Gods blessings with a confidence to obtaine because this is a certaine note that they haue faith without the which they could not haue such desires and such confidence Ephe. 3 12. Fourthly to conuict the Papists of error for their calling vpon Saints departed in whome because they may not put any trust for cursed is he that trusteth in man therefore no prayer ought to bee made to them but to God alone in whom alone it is that wee may put our confidence Therefore all religious prayers to him are onely to be made and to none other Also this confuteth Bellarmine who saith that vnto prayer it is not needefull that hee that prayeth haue faith to assure him of being heard directly against this Scripture and Iames 1 6 7. Tim. Proceed and tell vs what hearing he speakes of in saying How can they beleeue in him of whom they haue not heard Silas Not onely the hearing which is inward of the minde and heart but of the outward hearing by the sence of the eare neyther is it the hearing of euery sound or voyce but the hearing of the word euen the word of the Gospell which is meant in this place Tim. What is the instruction from hence Silas That vnto true beleefe in God the hearing of the Gospell with our bodily eare is necessarilye required Tim. But how then shall elect Infantes beleeue seeing they are not capable of this hearing through the weakenesse of their Organ Silas This text speaketh of the meanes how to come by actuall faith which is ioyned with discourse and is got by institution and not of that habituall faith or faculty of beleeuing whereby insants are endowed thorough the wonderful secret operation of the Spirit engrafting them into Christ for saluation Tim. What are wee to thinke of them that are borne deafe and cannot heare Sil. The Holy-Ghost both by his extraordinary motion in their hearts supplies the want of outward meanes in so many deafe ones as be his chosen whereof sundry examples both in former and in this age Our text speaketh of the ordinary way whereby Christians doe obtaine the guift of faith to wit by externall hearing which is as necessary to faith as faith is to prayer or prayer to saluation Tim. What reasons can bee giuen why externall hearing of the word should auaile vnto faith Silas First Gods ordinance hath appointed it to bee so that by hearing faith should be engendered 1. Cor. 1 21. Secondly his promise heere made vnto hearing that there by he will worke faith Thirdly actuall faith cannot bee had without some good measure of actuall knowledge which we haue put into vs by such as instruct vs in the truth whose voyce therefore it is needfull to heare for the thing beleeued is Gods word and that is receiued by hearing Fourthly as our first parents were turned from God and drowned in vnbeleefe by hearing the Serpent so it is but conuenient that the elect by hea ring Christs voyce should be conuerted to the faith and so returne to God Tim. What vse are Christians to make heereof Silas First it teacheth the sence of hearing to bee a great and necessary blessing The Philosopher Aristotle calleth this the sence of vnderstanding sensus discipline and Paul calleth it the sence of beleeuing sensus fidei Our other senses especially our eyes are good helpes of many notable thinges for thereby wee reade in the great booke of Gods creatures wherein we beholde the glory of the Creator his maruailous wisedome his eternall power and God-head Psal. 19 1 2. 1. Cor. 2 21. Rom. 1 19 20. Yea moreouer by our eyes wee reade in the word of God and other good bookes made and penned for increase of godly knowledge sithence the sight of the creatures and workes of God is sufficient to leaue vs without excuse Rom. 1 20. but vnsufficient and effectuall to breed faith And
giue faith without hearing Therefore as men bee carefull to dwell in places where there is good ayre water c. because these things are healthfull for the body so as they couet the health of their soules let them much more seate themselues where the preaching of the worde is to bee had in constant course from Sabbaoth to Sabbaoth If God would not gine nor encrease faith in the Eunuch and the Samaritanes but by the hearing of Philip to Paul at his conuersion but by the hearing of Ananias nor to Cornelius but by the hearing of Peter Acts 〈◊〉 and 10. Let not any man then presume that he can be a beleeuer if he neglect to be a constant and attentiue hearer of the word preached Oh that men would beleeue and consider this truth and doe accordingly Tim. What is meant by sending Silas The vocation of God calling some foorth from others and furnishing them with guifts to preach his word Acts 10 38. as he sent Bezaleel to build the Tabernacle Moses Samuel Esay and the rest to be Prophets Iohn to be a Cryer Christ to be a mediator Paul to be an Apostle Titus to be an Euangelist Epaphras to be a Pastor Tim. How manifold is this vocation or sending Silas Twofold First immediate from God himselfe appointing Prophets in the olde Testament or from Christ the Sonne of God calling Apostles of himselfe not by 〈◊〉 Gal. 1 1. The other is mediate by the Church according to such order as God hath set in it that is as Paul saith by the hands of the eldership by prayer and fasting ordaining such as be duely elected examined Tim. What be the markes and tokens of a true vocation or sending Silas Of ordinary and mediate sending the tokens are sound doctrine godly life aptnesse to teach patience in afflictions 2. Cor. 6 4 5 6. 1. Tim. 3 2 3. Titus 1. 8 9. Mat. 7 16. Ier. 23 22. Tim. What doctrines are we to learne from these words Silas That none must take vpon them the office of a Preacher vnlesse he be sent of God The reasons heereof be first because such as preach without authority and sending God refuseth them as impostors and deceiuers Ier. 23 21. also their whole message is voide and nothing worth For as they which vsurpe the place of Embassadors without the Princes command or instructions declare not their Princes minde but their owne fansies and so loose their labour and endanger themselues Likewise it is with all such as vndertake the preaching of the worde without the calling of the Church of Christ God will bee present to assist and protect such as himselfe sendeth and appointeth Ioshua 1. 5. Tim. In what case are we then heere in England vvhich haue no Calling at all if wee may beleeue 〈◊〉 the malicious Papistes or our Brownistes and Cenforious Separistes Silas This is sooner saide by them then prooued we are able to proue our vocation touching numbers of vs by the integrity both of our doctrine and liues and by the fruites of our labours in conuersion of many soules to God also for that wee are called and chosen by such Gouernors as the Church hath appointed for that end and to such offices as bee proper to the true Ministers of Christ. Further marke this that the Papists deny the calling of our Ministers because it is not after the order of their Romish Synagogue yet the Brownists 〈◊〉 challenge the calling of our Ministers to bee corrupt in regard they were cast in that popish mould as they say Lastly though I will not defend personall defectes yet the constitution of our Church for the calling of Ministers cannot be disproued for it requireth that they be examined and not to be admitted to serue the Church vnlesse they be found fit for life and doctrine and that hands be laide on the ordained by such as be elders with prayer and fasting and exhortation vnto the execution of their duties many of vs being desired of our flockes before hande or approuedafterwardes Where these substantiall thinges are the want of circumstances will not make a nullity DIAL XI Verse 15 16. How beautifull are the feete of them which bring glad tydings of peace glad tydings of good things But they haue not all obeyed the Gospel c. Tim. VVHat doth this Text containe Silas It proueth two things very needfull First that the Apostles were sent of God to preach the Gospel vnto the Iewes and Gentiles verse 15. Secondly that it is not to bee maruailed at although the most Iewes remained vnbeleeuers Verse 16. Which is knit to the former by a preoccupatiō for it might be obiected if Christ sent his Apostles to preach Christ and offer peace by him howe comes it to passe that no more of the Iewes did beleeue and weere saued Let not that offend any man sayeth Paul to make him thinke the worse of the Gospell or of the Preachers of it for it was foretold by Esay the Prophet that fewe woulde obey the word Others giue the reason of the connexion otherwise as that he should now shewe that howsoeuer hearing was necessary to faith yet that faith did not alwayes followe hearing Some thinke that whereas it might be obiected If the Apostles did declare peace why did not all the Iews enioy peace and saluation The answere is because vnto the enioying of peace and saluation it is required not only to haue the message of peace brought but to beleeue also which seeing nūbers did not as Esay prophesied therefore they obtained not saluation Tim. How doth Paul proue the Apostlos to be sent of God to preach the word Silas By the testimony of Esay the Prophet in his chap. 52. verse 7. Heere we may obserue that the Apostle doeth not in all poynts cite this place as Esay hath it for hee leaueth out some words as 〈◊〉 the mountaine which had respect to the situation of Ierusalem also hee changeth the number turning the singular into the plurall because God there speaketh of many that should be messengers of peace Tim. But that place of Esay is meant of messengers sent to publish the deliuerance of the people from the bondage of the Asyrians Silas It is so yet in this place it is fitly applyed vnto the preaching of saluation by Christ because it was the foundation of all temporall deliuerances whatsoeuer for seeing all the oppressions and miseries of Gods people were effects and fruites of their sinnes it followes that their oppressions beeing taken away their sinnes also did cease thorough forgiuenesse and reconciliation with God by Christ. Therefore all particular deliuerances had euer their rootes and ground-worke in the redemption purchased by the bloud of Christ. Tim. But this place might be meant by the Prophets which did also preach of the sufferings of Christ and the peace which was made with God thereby Silas Yet it is not onely meant of the Prophets because Paul
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 cōtrary 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 〈◊〉 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 cōpany 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 〈◊〉 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 opēly 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
hapned without his will but are the happy effects of Gods gracious prouidence so wisely ordering and disposing their contumacy as it gaue occasion of opening a doore of grace vnto the Gentiles that they might come in and thereby at last prouoke the Iewes to seeke their owne restitution vnto their former condition Thus in the administration of the worlde Gods prouidence and goodnesse draweth life out of death and grace out of sinne and good out of euill as in the creation hee made light spring out of darknesse Tim. What profit is to be made of this poynt of doctrine Silas That Christians must study how to conuert their owne sinnes and the fall of others to their benefit for seeing God purposeth good to some by the sinne and fall of others it behooueth vs to consider wisely howe to conuert our owne falles and other mens ouersights to our spirituall welfare Tim. What good may wee take of our owne falles and the falles of others shewe vs this more fully and distinctly Sil. First our owne sinnes should be a meanes to humble vs. Secondly to cause vs to be more watchfull Thirdly to stirre vs vp more to prayer against them Fourthly to a greater strife against sinne that it preuaile not nor soile vs. And lastly to a greater compassion towardes our neighbors which haue falne by feeling our infirmities The sinnes of others shoulde stirre vs vp to more he edefulnesse that wee doe not the like also to take occasion of exercising charity in prayer for them and admonishing of them Wee had neede to haue skill to knowe how to reape some good of sinne for wee haue had a great deale of harme by it euen the offence and displeasure of a good God the wounding defiling of our conscience hurt to our name and estate danger of perishing to our persons many miseries and death in the end which should cause vs to feare before sin and after sin to bee made wary and wise by our owne and other mens faults Tim. What other things to be learned from hence Silas That there is great difference betweene God and men in their manner of gouerning his wayes our wayes are not alike for he may vse all occasions meanes and instruments of doing good because hee is a most free agent and cannot bee defiled by partaking with euill but men are bound to doe good things by good meanes Rom. 3 5. Wee may not doe euill that good may come of it Moreouer we learne that where the Gospell is there commeth saluation for it is both a message of saluation to sinners and the power of God vnto saluation Luke 2 10. Rom. 1 16. Therefore called Gospell that is a gladsome tidings and so it is to all afflicted sinners which feele the burthen of sin and groane vnder it Lastly we learne that the prosperity of others it is the cause of iealousie and enuy in our selues the Gentiles good is the Iewes griefe which though it be a sin yet God can and will make good to come of it but tho God in his prouidence can dispose faults to very good ends this must not be any encouraging to offend DIAL X. Verse 12. Wherefore if the fall of them be the riches of the worlde and the diminishing of them the riches of the Gentiles how much more shall their aboundance be Tim. VVHhat doth this scripture containe in it Silas An illustration or larger setting foorth of the two ends of the fall of the Iewes mentioned in ver 11. viz. the adoption of the Gentiles and the repentance and conuersion of the Iewes this latter hee beginneth within this 12. verse and the former he illustrateth in the 13. and 14. verses The reason why he first dealeth with the latter end of Gods counsell by an hysterosis it is because it seemeth to bee contrary to the former and therefore hee is carefull to reconcile them Tim. How may these two endes seeme to fight one with another as mutuall enemies Silas Thus as if the Iewes were cast out of the couenant and Church to make roome for the Gentiles to come in hereof the Gentiles might surmise that the receiuing of the Iewes should be their reiection and cutting off For it was likely and might bee feared that as the falling away of the Iewes was the occasion of the conuersion of the Gentiles so the conuersion of the Iewe should occasion the falling away of the Gentile Vnto which obiection the Apostle answereth negatiuely denying the obiection hee strengthneth his argument from the lesse to the more thus If the diminishing and pouerty of the Iewes bee the riches of the Gentiles much more shall their plentifull calling be if their fall do further the saluation of the Gentile their restoring shall not hinder but further it more For if God can doe that which is lesse likely to draw good out of euill much more hee can turne that which is good to the good of the Gentile Againe a thing which is good as the restoring of the Iewe hath a proper inbred vertue to bring forth that which is good but a thing which is euil as the fall of the Iewes bringeth forth good accidentally not as a cause but as an occasion onely Tim. Expound the wordes and tell vs what is meant by fall Silas The casting off of the Iewes from Christ in part and not wholly therfore called diminution or minishing by which worde wee are not to vnderstand the Apostles which were but few and abiect yet enriched the Gentiles by their preaching but the falling away of the Iew vnto a few small number for the most of them refusing Christ by vnbeliefe the residue were but a few and therefore fitly called a minishing or a diminution which is not an excision or cutting off the whole but a decision or cutting a part from the whole Tim. What is meant by world and their riches Silas World signifieth the Gentiles so expounded in the wordes following and the riches of the Gentiles implyeth both the great multitude of the Gentiles called to Christ by the Gospell and the thing wherewith they were enriched euen the plentifull knowledge of Christ and the abundant graces of the Spirite Tim. What signifies abundance Sil. Two things First the great company of the Iewes which shall be called towards the end of the world And secondly the encrease of spirituall graces bestowed on the Iewes in their generall conuersion So as this is the summe of this whole verse Seeing the Iewes being fallen away from God and brought to a little number did occasion the plentifull and generall vocation of the Gentiles vnto grace therefore the Iewes themselues beeing generally called and abundantly blessed with the riches of Christ there shall most certainely thereby come great good to the Gentiles Tim. Let vs now see what doctrines doe arise out of this 12. verse thus expounded Silas First we learne the exceeding great seuerity and most sharpe wrath of God in
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
of the Iewes shall cease that they may beleeue and be al taken vnto Christ as both Ambrose and the greeke Scolia doe declare vpon this place and as the Apostle saith plaine in the next wordes that all Israel may be saued which is a third part of this mystery Tim. What is heere meant by Israel Silas Not spirituall Israel the whole people of God consisting of Iewes and Gentiles as the word is vsed Ps. 124. 1. and Gal. 6 16. for then were it no mystery for it is well knowne that the Church shall euer consist of both these peoples neyther were it any consolation to the Iewes which Paul heere intendeth to giue thē from the hope of their future and full conuersion but according to the letter it signifieth the nation of the Iewes as in the former verse Tim. What is meant by all Israell Silas Not euery particular amongst them but a great determinate number namely the better and greater part of them as 1. Tim. 3 2. Iohn 6 45. It is vsuall in Scripture by this particle all to signifie sometime the better and sometime the greater sorte Tim. What is the doctrine from hence Silas That towards the end of the worlde the nation of the Iewes shal be conuerted vnto Christ that they may beleeue in Christ bee iustified by faith and bee saued This appeareth first by the testimony which Paul cites in the two next verses which plainely fore-tell it Secondly by Reuel 7 4 5. c. Which prophesie is litterally to be vnderstood of the Iewish conuersion after Chrysostomes minde because they are distinguished from the other nations mentioned verse 9. And this prophesie is of things not already done but to bee fulfilled afterward as ye finde it written Chap. 4. verse 1. Thirdly heereunto we may ioyne that other prophesie in Re. 21. which wold be expounded of that most pure Church that towards the end shall be gathered of Iewes Gentiles ioyned in a most sincere profession of doctrine and excelling in such piety and vertue as if the world were to be created anew and not of the celestiall blessednes of the Saints in the world to come as may appeare by these reasons drawne from the circumstances of the text First he speakes of Ierusalem not glorified in heauen but comming downe from God and by his graee mightily purified in earth Secondly she is likened not to a wife whose marriage is already accomplished as it must be in heauen but to a Bride preparing and addressing her selfe to meete her husband as it vseth to be in earth Thirdly tabernacles belong not to blessed Saints which haue ended their warfare but to Pilgrims which as strangers are to abide a certaine time the combate with such lusts as fight against the soule These reasons are taken from verse 2. and 3 now the verses 6 7. and 24. affoorde vs more demonstrations for in verse 6. there is a promise to the members of this new Ierusalem which are athirst Now the Iewes indeed beeing conuerted shall haue a very feruent desire after the sweetnesse of Christ in whom they shall beleeue but in heauen where all fulnesse and rest shall be enioyed How can there bee any thirsting or yet any fighting where al shall be crowned with victory and triumph And how shall Kinges bring their riches vnto heauen as verse 24. These with sundry other the like arguments out of the text doe sufficiently conuince in my opinion that this Chapter is not to bee construed of the glorious condition of the godly in heauen but of a Church which for doctrine and manners shall bee illustrious in earth not infected with such errors and corruptions in life as was vnder Antichrists raigne nor somolested with persecutions torments which caused sorrow and cryings and teares and death as in verse 4. of which there shall be a cessation in the dayes of this renued Church beeing blessed with great purity and happy peace The consideration and beleefe of this doctrine should mooue all Christians to helpe forward this glorious worke especially by earnest prayer to God for it and speedy repentance for those their sinnes which hitherto haue beene barres and obstacles to hinder it For as the execrable and most palpable idolatry of the superstitious Romanists crouching and bowing most basely before the workes of their own hands adoring dead stockes Images bread in the Sacrament haue caused the Iewes to abhorre our religion and faith the rather for that the Papists beeing neerest to them and the greater number they measuring the whole by that large part think vs all to be as great idoll seruers as they be So the most leud and loose manners of Protestants abounding in schismes factions herisies in religion being miserably rent one from another in matter of faith and in matter of fact beeing full of murthers thefts rapines rapes adulteries periuries vsuries oppressions inhumanity tyrrannies towardes them and among themselues prooue great stumbling blocks to keep thē backe For which scandals very many haue an heauy acount to make DIAL XXI Verses 26 27. As it is written there shall come a deliuerer out of Sion and shall turne away vngodlinesse from Iacob for this is my couenant with them when I shall take away their sinnes Tim. VVHat doth Paul performe in these words Silas After his owne testimony or prophesie touching the vocation of the fulnesse of the Iewes towards the end of the world hee now proueth it by a double testimony of the Prophet Esay whence ariseth a second argumēt to confirme that secret of the Iewes conuersion euen by Prophetical authority which is a most sure worde that cannot faile nor deceiue The Prophets haue fore-told the Iewes conuerfion before the restoring of all things therefore certainly it must be so Tim. Here are two knots to be loosed first shew vs how Paul calleth that a secret verse 25 which beere in these verses hee sayeth was written before by the Prophet if it were written and reuealed then it is no secret Silas Doctrines of the worde are secrets to some when they are not to others which know them also they bee secrets in part when in the whole they be not secrets So it fareth with this particular doctrine touching the future and full restauration of the vnbeleeuing Iewes though it was written in the Scripture of the Prophets yet it remayned as to others so to Paul himselfe a secrete and hidden thing till it was taught him yea and after he had learned it yet stil to others which knew it not it did abide a mystery yea to himselfe in some sort as in what manner at what particular time and by what meanes this vocation should be fulfilled Thus what is not absolutely a secret may yet be called a mystery in some respects Tim. But was it not sufficient for the credit of this mystery that Paul had affirmed it from the inspiration of the Holy Ghost what needeth hee to bring Scripture to confirme it his owne assertion being
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 〈◊〉 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
partakers of his promises and election Tim. How doth Paul passe on and come vnto these two arguments Silas By a preoccupation wherein there is a secret obiection answered The obiection is this The Iewes are enemies to the Gospell they hate and hinder the preaching and spreading of it God hateth them and howe then may we thinke hee will saue them as you auouch Vnto this the Apostle answereth by a distinction thus They are hated indeede for the Gospel sake vnto which they are enemies and for your sake whome they loue so little as they thinke the worse of the Gospell because you professe it But in other respects they are beloued of God because of the promises made to their Fathers and because of Gods election which cannot be made voyde by their present vnbeleefe and resistance of the Gospell because the gifts and calling of God neuer changeth Tim But how is it possible that the selfe same persons shold be both enemies and bee beloued to hate and to loue are contraries and cannot at one time bee in a Man much lesse in GOD Silas Sundry answeres may be fitted to this question and doubt to satisfie it First the selfesame Iewes may be hated loued of God at sundry times hated whiles they continue in vnbeleefe beloued when they be conuerted to the faith as in verse 23. Secondly it may bee meant of diuers sortes of Iewes such as spurne against Christ are enemies and hated but the remnant beloued which belong to Gods election and do beleeue Thirdly it is true in diuers considerations in regarde of their present minde to the Gospel hated bur in regarde of their elect Fathers beloued and precious but the fittest answere heereunto is to vnderstand this not of particular men and women among the Iewes but of the whole Nation which was reiected and hated for infidelity yet not vtterly cast out because of the Couenant made with their Fathers as the Riuer is still the same although the water which runneth by bee not the same so it is the same Nation of the Iewes because of lineall descent though consisting of diuers generations and of vnlike conditions Thus then the answer of Paul may summarily be collected that if God looke vpon the Iewes according to their present estate as they doe not admit but kicke against the Gospell he hateth them and worthily abandoneth them but as he considereth his people not after their euill deseruinges but according to his owne free election and that promise which God hath made to Abraham and his seede God so loueth them and in his time will vouchsafe his grace vnto them because howsoeuer all men be lyers yet God remaineth constant and altereth not his wil and counsell verse 29. Tim. But is not God changeable seeing hee sometimes loueth and sometimes hateth Silas No verily God still remaineth one the same euer like himselfe howsoeuer things and persons are often changed such as he will haue to change and at such time as he appointed their change What God hath decreed to be perpetually shall be so and what hee hath ordained to bee mutable shall bee altered but himselfe varieth not with him is no shaddowe by turning Iames 1 17. Tim. Come now to the words and tell vs to whom the Iewes are enemies Silas First to God whose enemies they are hating him and hatefull to him Secondly vnto all godly persons Paul and others for Gods enemies are our enimies and his friends must be our friends Gen. 12 3. Psal. 139 21 22 And this Paul doth proue by two Reasons First because they beleeue not the Gospell but striue fight against it Secondly for the Gentiles sake which may haue a double sence either that the Iewes for their vnbeleefe being cast out the Gentiles might bee called in and enter into their voide roome or else for your sake that is because they see you embrace the Gospell euen therefore they resist the Doctrine of Christ and abhorre you for making profession of it thus I iudge it should be taken Tim. What Doctrines are wee to learne from these wordes thus declared Silas First that God is an enemy and hateth such as be aduersaries to the Gospell of his Sonne The reason heereof is good because the Gospell proceedes from God himselfe as author also it entreateth of his grace and mans saluation and is the worde of his Wisedome wherein hee hath vttered his counsell for mans eternall happinesse being a word of trueth and reconcilement Therefore such as oppose and oppugne this word cannot be but odious to God Tim. What is the vse that wee are to make of this first instruction Silas First it sheweth the most miserable estate and condition of all Heretickes Papists Iewes Atheystes scoffers prophane worldlings of which Paul saith Phil. 3 18 19. they be enemies to the crosse of Christ that is to the doctrine of Christ crucified and therefore God abhorres them and their end must be damnation without hearty repentance If God wil take vengeance in flaming fire of them which be ignorant of his will and do not know the Gospell 2 Tim. 1 8. how will hee torment such as by word false opinions writing or sworde and persecution be enemies to the Gospel Secondly this admonisheth vs whom we must account our enemies how farre foorth namely not for our priuate profit or pleasure but for the Gospel mens saluation sake with such as hurt these wee must haue irreconciliable difference so long as they set themselues against the Gospel and do not repent Which reprooues men-pleasers and time seruers who for lucre and worldly case and dignity are ready and forward to haue vnity with Gods enemies to compound light and darknesse to set agreement between Popish Idolatry and Christian religion between Christ and Antichrist as if they would endeuour to accord fire and water a 〈◊〉 matron an arrant strumpet heauen and hell see Deut. 13. 5 6 7. 2 Cor. 6. 14. 15. Tim. What is meant by beloued and of whome is it meant Sil. Beloued signifieth deare vnto God not to the faithfull onely of which loue there bee two causes rendered First the election of God Secondly their Fathers and the couenant with them Tim. What is meant by electing Silas The externall grace of the couenant whereby God choose this people from amongst all other nations of the earth to be his people Deut. 32 8 9 Secondly eternall election whereby he chose many of them in Christ to be heires of eternall life this couenant and election are perpetuall and not temporary Tim. What Fathers are these he speakes off Silas Abraham Isaac and Iacob and the other Patriarchs to whome God made a solemne promise to be their God and the God of their seede The summe is Seeing the election of God hath such force and vigour in this peo ple of the Iewes and God did loue their Fathers and gaue them a promise to saue them and their posterity
therefore God loueth their children and will in his due time conuert them because hee hath set his loue vpon them for his nature is such that he repents not nor changeth his holy purpose and heauenly calling Tim. But what will it helpe the Iewes being themselues vnbeleeuers and vnholy to descend of holy and faithfull Fathers more hereafter then heretofore it hath done Silas First the couenant which was giuen to the Fathers makes all such as come of them to bee holy though not with personall holinesse yet with federall so farre as to be counted Gods people and to haue right and title to the word and Sacraments as before Secondly he speaks now of such as are not onely vnder the couenant but vnder Gods free election and therefore such as must be called in time and made to walke in the steppes of their Fathers saith who shall bee loued and receiued not so much for their Fathers as because of Christ in whome they beleeue as their Fathers did before them Tim. What is our doctrine from hence Silas That God extends his loue to the godly parents and to their issue which imitate their faith and goodnesle euen as amongst men the friendship and kindnesse of parents we often see is conuayed to their children as Dauid loued Ionathan the Father and Mephiboseth his Sonne So God deriueth his loue to the children which be like vnto their good and righteous parents Psal. 112 2. and we read that God remembred Isaac for Abrahams sake and did good to Salomon for Dauid his fathers sake see the 2. commandement Exod. 20. Tim. What should this teach vs Silas First it warneth vs all herein to imitate God to continue our loue in a constant tenour from Father to the childe there being no iust cause to the contrary as Dauid loued and honoured Chimham when he could not doe his Father Barzilai any good by reason of his old age 2. Sam. 19 38 Secondly not to hate the wicked longer then they abide in their refusall of the Gospell but as God and Angels receiue loue and ioy at sinners when they conuert so ought we men Luke 15. Thirdly that Children which haue had godly parents shall bee inheritours of the same grace and loue so as they be followers of the piety of their parents If they degenerate God will hate them as he did the Iewes which grew out of kinde but if they bee like to their beleuing progenitors they shal taste of the same loue Lastly seeing God loueth many of the Iewes let not Christians hate them neglect or despise or bee vncourteous or hurtfull to them but dayly and earnestly pray for the conuersion of such amongst them as pertaine to Gods election and couenant prouoking them by our Christian and godly conuersation to come vnto and to like of the Gospell and not driue them more backwards from Christ by superstitious vsages and corrupt manners for which the Idolatrous Papists and carnall professors haue much to answere to God who will be a seuere reuenger of such scandals Tim. Go forward to verse 2. which hath a new reason from the nature of God to proue his vnchangeable loue to the Nation of the Iewes because God himselfe cannot change his owne counsell Tell vs what is meant by guifts and calling and by without repentance what is our instruction from this whole verse Silas By guifts he meaneth not either corporall good things as health strength beauty nor yet naturall gifts of the minde as wit memory c. nor worldly goods as riches honors nor all spirituall good things as knowledge gift of preaching prayer c. for these may be and are lost and taken away from many Whereas Paul speaks of gifts which be irreuocable once had are no more lost as election and the speciall fruites thereof viz. remission of sins iustification faith repentance sanctification hope loue perseuerance in grace glorification these peculiar gifts which flow out of Gods eternall predestination and loue Also that calling which is according to Gods purpose which is euer effectuall to the change and renewing os the heart and of these it is written they bee without repenrance that is immutable without any alteration Repentance the cause of change being by a metonymie put for mutation which is the effect for therefore men change because they repent not but that these guists and others failing in thēselues as things created be subiect to change God alone being absolutely without change being simply and infinitly eternall but seeing God who besto weth them will neuer call them back hence it is they are not altered and free from change For that which causeth repentance and change is either want of counsell and foresight to vnderstand things thoroughly or of power not beeing able well to effect what was well considered Now in God there lackes no wisedome nor power for he knew al his workes and none can resist his power therefore such Iews as he knew before and whom he gaue to his Sonne to bee redeemed and deliuered cannot fall from these guifts and calling of God This word then without repentance must not with Erasmus bee referred to the guifts and things themselues nor with Stapleton and other popish Sophisters be so taken as if God had no cause to repent of his reiecting the Iewes for that therof came such a good as the conuersion of Gentiles it being Pauls purpose by this assertion to prooue the calling of the Iewes but this must bee referred to the fixed and most good and wise counsell of God towards his elect such as he had spoken of Rom. 8 30. Whom hee predestinated them hee called and iustifieth and glorifieth In these the guifts and calling of God bee without alteration insomuch as neyther Diuels with all their malice and might nor the Saints with all their weakenesse and inconstancy can bereaue them of their guifts and inward calling because God the author and worker is constant and so prescrueth what he bestoweth as neyther he takes them away nor suffereth his children to cast them away Of which matter reade the Dialogue on Rom. 5. 2. Tim. But howsoeuer there bee no repentance and changing of purpose with God and therefore seeing according to his euerlasting purpose hee promised that the seed of the Fathers as of Abraham c. shall be holy hee will stand to his promises and out of the Iewes will gather all his elect for this is his proper nature not to repent him his guifts and calling are without changing yet God remaining constant men through their default may shake off their calling and cast off their 〈◊〉 and so fall away from God and from beleefe in him Silas For answere heereunto first this doth imply a contradiction that the Saints should loose their guifts and their calling prooue temporall and yet God abide constant For he hath by promise bound himselfe to the elect that he will holde his hand
obtaine to beleeue in Christ not by fortune or by their owne merites but freely through the mercy of God The proofe hereof is first Rom. 9. 16. where election and faith which dependeth vpon it are denied vnto and taken from our owne merites and attributed wholly to God and mercy adde hereunto Ephe. 2. 8. Furthermore vnbeliefe commeth from the free will of man being corrupt therefore it cannot ingender faith for out of one fountain commeth not sweete and sowre water Lastly if faith come from our selues though but in part then might wee haue some reioycing in our selues but we must wholly glory in God and not in our selues 1. Cor. 1. 31. Therefore faith in them by an effectuall calling is the onely woorke of his grace and mercy Tit. 3. 4. 5. 2. Tim. 1. 9. Tim. What is the profit wee are to make to our selues by this doctrine Silas It teacheth where to beg faith when we lacke it and whome to thanke when wee haue it Thirdly it conuicteth such of errour as in matter of saluation part stakes and deuide betweene Gods mercies and mans free will as if it had some power to beleeue the promises and onely needed some helpe of grace Thirdly it humbleth the pride of man to consider that all that is pleasing to God and tending to eternall life doth come without our selues wholly by the grace of God 1. Cor. 1 29. Tim. Will not this weaken our endeauour after the getting and increasing of faith and other sauing heauenly graces Sil. No verily it may quench arrogancy but it will quicken our industry because the more mercifull God is vnto vs the more wee are bound to doe what lyeth in vs to please him Psal. 130. 4. Rom. 12 1. Secondly though faith come of God yet our duty is to seeke aske knocke labour and striue to attaine it and the promise is to such Tim. What other things may we learne from the two former verses of this text Silas That the vnbeleefe and contumacy of the Iewes hath well deserued their breaking off from the Christian Church so as God is iust and they haue no cause to complaine Secondly why the Iewes and the Gentiles might not beleeue both together but by courses one after another is a secret to be adored of vs and not to be inquired into verse 33. Thirdly the conuersion of the Gentiles followed the vnbeleefe of the Iewes not as an effect of the proper cause for the Iewes in their disobeying intended no mercy to the Gentiles but as an euent consequent of Gods prouidence and counsell so purposing disposing matters to the praise of his name Elsewhere that noteth the euent and not the moouing of the finall cause 1. Cor. 12. Acts 1 2. Tim. Now proceede to the 32. verse and tell vs the summe of the argument contained therein Silas God hath equally shut vp both Iew and Gentile as it were in a prison to this ende that the elect among them might equally obtaine mercy vnto saluation Tim. In what sence may it be saide of God that he shuts vp men in vnbeleefe Sil. Not by dropping and powring vnbeleefe into their hearts for God is not the author of sinne nor yet onely by suffering men to be blinded with ignorance and to become vnbeleeuers or by withdrawing the Spirite and word of faith from men and by declaring and conuicting men of infidelity in which sence the Scripture is saide to shut vp men vnder sinne Gal. 3 22. because sinne is reuealed by the law Rom. 3 20. But God as a righteous Iudge deliuering men vp to blindnesse and hardnesse of heart doth hold thē fast fettered in the ghiues of their vnbeleef Like as a Iudge doth inflict imprisonment vpon offenders and restraineth their liberty so all men till the time of their effectuall calling are kept in the prison of incredulity by the iustice of God their sinne so deseruing to haue it This is therefore a metaphor or speech borrowed from earthly affaires and applied to spirituall things Tim. What is our lesson from the first part of the verse Silas That God vseth to punish one sinne by another wherein yet he is not the author of the sinne but of the punishment the iudgement is from God the fault is from men therefore let all men stand in feare of him who can strike the Spirite as well as the flesh Secondly that the condition both of elect and reprobates by nature is alike all being incredulous disobedient to God and miserable and therefore none ought to bee puft vp aboue another our case being all one and the elect beeing no better then others by birth haue the more cause to praise Gods goodnes for caling them to the faith and leauing others in vnbeleefe which were no worse thē themselues were Tim. In the next part of the sentence what is meant by the world All Silas Not euery particular person but some of all sorts as Augustine expounds it some Iewes some Gentiles euen all the faithfull of euery nation This may appeare to be the sence by comparing this place with Ro. 10 11 12. Gal. 3 20 22. where that is called sin which is called vnbeleefe here that tearmed the promise there which is heere tearmed mercie and the vniuersall particle All restrained or limited vnto beleeuers Tim. What instructions haue wee from these last words Silas That wee are not to despaire of the conuersion of any be they neuer so great vnbeleeuers for Gods power and mercy are greater then mens sinnes therefore none must cast away hope of others or their owne saluation Secondly it is God alone that is able to open the eyes of such as are blinded by vnbeleefe as none deliuereth the offender out of prison but the Iudge which committeth him so none can escape out of the Fetters of vnbeleefe but through the mercy of God which shut them vp in that prison Therefore let all pray vnto him to pardon their vnbeleefe to giue them Faith to beleeue in his onely begotten 〈◊〉 our Redeemer for they onely are free whom the Sonne maketh free al others remaine fast tied and bound in the chaines and manacles of naturall blindnesse and infidelity hauing not so much by any strength of their own wil as to desire liberty DIAL XXIIII Verses 33 34 35 36. O the deepenesse of the Riches both of the wisedome and knowledge of God howe vnsearchable are his iudgements and his wayes past finding out for who hath knowne the minde of the Lorde or who was his Counseller c. Tim. VVHat doth this Text containe Silas A conclusion of the former argument touching election and reprobation but especially of the mystery touching the reiecting and calling of the Iewes at the consideration of which things he as one striken with amazement exclaimeth that they are too high or deepe for him eyther to vnderstand or vtter being worthy to be admired and adored because of the admirable wisedome and iustice of God in them and
if thou suffer but one sinne to raigne As the hoast of Israel had peace and safety when Achan was found out and executed so search thy heart for that hidden and deare sin which as yet liueth and is mighty and slay it or else thou shalt neuer haue peace to thy Soule or safety from destruction for he that beareth but with one sinne is guilty of all Iames 2 10 11. The obstinate transgressors of one known law despise the whole authority of the law maker and Sathan can enthrall and draw to hell by one sin serued as wel as by forty Tim. You haue spoken of the Christian Sacrifice it is nowe time we heard the cond tions opened vnto vs Silas First it must be free and willingly offered noted in this word present or giue vp a speech borrowed either from sacrifices of Beastes freely presented at the Altar to be giuen to God or from seruants willinglie presenting themselues in their 〈◊〉 presence readie to do them seruice so ought our Christian duties to be performed with a good will Rom. 6 16. Psalme 119 14. That which Paul saith of giuing to the poore must bee applied to other good workes they are not accepted vnlesse they bee cheerefully done for God loueth no compulsion or necessity in his seruice but a chearefull doer Secondly it must be of the whole man bodie put for our selues as Rom. 6 12. 1 Cor. 9 27. both bodie soules with the affections in them both Body is rather named then minde because sinne entred into the soule by propagation from the body and are shewed forth in and by the members of the body Tim. What are we to learne from this second condition Silas That God requireth the whole man First he created the whole Secondly the whole was redeemed by him 1 Cor. 6 20. Thirdly the whole must bee glorified Fourthly the whole was giuen to sinne before new birth Fiftly God giueth himselfe wholly to his Children therefore they must not giue him a part and indeede we giue nothing except wee giue all for God deseructh and is worthy of all euen the whole hart soule mind and might Tim. What vse hereof Sil. This doctrine reprooueth Nicodemits which giue their bodies to Idols and keepe as they say their heart to God God will not bee serued with the one halfe offer to him all or none Secondly such as outwardly worshippe God with their bodies but keepe their hearts and affections for the seruice of sinne as hypocrites doe Thirdly it exhorteth all Christians with all their faculties of Soule body to decline from euill of all sorts and to doe all good duties of all kinds towards God and man let their iudgement stoope to the wisedome of the worde and their affections bow and yeeld obedience to the authority of the word let their bodily members bee no seruants to sin but instruments of right cousnes Rom. 6 13. Tim. What bee the next conditions of our Christian sacrifice Sil. It must bee liuing that is of our selues which liue and not of dead bodies of beastes and to shewe the chiefe part of this our sacrifice to be Faith whereby our soules liue to God Also the more we do liue to God the more sinne is killed righteous persons alone are fit to offer this sacrifice for they alone liue to God Rom. 1 18. Gal. 2. 20. vnregenerate men cannot sacrifice themselues to God for they be dead in sinne Ephe. 2 1. they doe not liue by faith Fourthly it must bee holy that is pure and separated from all earthlinesse and sinfull corruption so is this sacrifice in part the sanctification of the Spirite which causeth the faithfull to offer vp pure hearts to God in a good measure separated from mixture of sinne This was represented in the spotlesse Sacrifice of the Lawe therefore wicked men cannot offer this sacrifice for they still liue in their 〈◊〉 without holinesse and so themselues and their offerings are abhominable Tit. 1 5. Fiftly it must bee reasonable that is spirituall so expounded by Peter 1 Pet. 2 5. Our Sacrifices may not be Massing popish or Mosai call outwarde ones but inward of the Spirit and minde Iohn 4 24. For this is reasonable because a reason of it may bee giuen out of the word for God is a spirit they be of our selues which are reasonable and offered to Christ our redcemer as a reasonable thing More particularly our reasonable seruice be our Theological vertues faith Hope loue 1 Cor. 13 13. The oricall gifts knowledge wisedome c. Our morall giftes 〈◊〉 mercy chastity our politicall vertues all these are reasonable sacrifices Tim. What is the first reason whereby this sacrifice is confirmed and 〈◊〉 to vs 〈◊〉 text Silas From the mercies of God euen his spiritual mercies which are called mercies in the plurall number because they are many to wit election of grace calling to Christ iustification by faith sanctification by the spirit by all these mercies which are euery one of them more woorth then a thousand worldes hee beseecheth them to obey God by mortification of their lusts Tim. What is our Doctrine Silas That the meditation of Gods mercies in Christ are a most effectuall motion and sharpe sputre to a godly life As if a Mother should beseech her childe to doe something by the wombe that bare him the paps which suckt him the knees which dandled him and all her entire compassions towardes him how 〈◊〉 should his heart bee not to yeelde to her so we should shewe our selues more then stony hearted if we yeeld not to God when he that might condemne dooth beseech euen by those tender mercies whereby he begat vs pardoned vs called vs renewed and saued vs. For this is the main end why he bestowes his mercies see Psal. 130 4 Also Luke 1 73 74. Secondly whatsoeuer wee are or haue bodily or spiritual blessings it is al of his mercies Thirdly there can bee no sound obedience giuen vnto God but that which springs from the 〈◊〉 of his loue and mercie for that which is constrained by feare is hypocriticall Tim. What Vse are we to make of this Doctrine Silas It condemnes such as by Gods mercies are the more emboldned to offend it is a fearfull signe of a desperate wicked man when by the kinde vsage of God he is made more wicked as hee is a bad sonne which is worse by his parents loue Secondly such as forget his mercies whereof good Christians ought to keepe as it were a register that as they are tempted to any sinne they may checke it with remembrance of some mercie as Ioseph did or as they become dull and slow to good duties they may quicken themselues with meditation of some mercifull kindnesse and with thoughtes of some mercy alwayes resoluing that the more deepely they haue drunke of the mercies of God the more they bee bounde to liue well and godlily as our Sauiour saith God will require much where he hath giuen much
also vniuersally proclaiming that there is no man liuing which sinneth not in thought word and deed and that continually Tim. What vse heereof Silas It confutes such as vainly and falsely dreame of perfection as the Libertines Familists Anabaptistes Papists which hold the Law possible to bee kept and that men may be without any mortal sin and doe more then is commanded or haue an absolute holynesse and freedome from sinne by the holy Ghost Secondlie it exhorts all Gods children to see and feele theyr owne wants and weaknesses and in the sight and sence of them to lament striue towards perfection Phil. 3 12 13. to confesse our imperfection is our best perfection In remission of sinnes not in perfection of vertues consistes our blessednesse Tim. What other lesson from this part of the verse Silas That the renewing of a man beginneth at his minde not in his body and outward members and actions but first in his vnderstanding part which beginning so it must spread abroade into the will affections and members of the body as mans sall began at the tainting and abusing his minde through vnbeleefe to the worde of Gods threatning so his restoring must take beginning thereat being Queen and mistris to guide all the rest Knowledge of Gods will is the first work of the regenerating Spirit Tim. Let vs goe forward to the second part of this Texte the Exhortation and tell mee what is meant by The will of GOD Silas Not that faculty of power that is essentiall in God whereby God purposeth and decreeth all thinges from euerlasting Rom. 9 16 18 19. but the things which God willeth Of which the Lawe is one part requiring duties to be doue towards God and man and the Gospell another part requiring men to beleoue in Christ repent of their sinnes Iohn 6 4. 1 Iohn 3 23. 1 Thes. 4. 3. The reuealed will then is meant heere namely the promises and precepts of the word and not his secret will In our common speech we vse to say this is my will whō we meane not that part of the soule by the which wee will and desire things but the things themselues which we do desire so heere it is taken Tim. To proue what this will is what doth it signify Silas First plainly and distinctly to know it Secondly to try and discerne it from that which is not Gods wil Iohn 10 4 5. Rom. 2 18. 1 Thes. 5 21. Actes 17 11. Thirdly with sound iudgement to allow and heartily to loue things agreeable to his will Phil. 1 19 Psal. 119 14 16. O how do I loue thy Low it is deerer to me c. Lastlie with choarefulnesse and diligence to performe it and to conforme our whole life according to the rules of it Iohn 10 14. Iam. 1 22 23. 1 Iohn 2 4 5. Tim. What Doctrine are we to learne from these words thus expounded Silas Seeing that the approouing of the wil of God is a speciall part fruite and effect of our renewing as this particle That doth imply it doth teach therefore that none but regenerate persons borne anewe by the holy Ghost can loue and embrace Gods will by Fayth and obedience to it All vnregenerate men either thorough ignorance they do not know it or if they knowe it through malice of their hearts they hate and abhorre it as heretickes and prophane men or thorough hypocrisie they may speake and professe well of it yet they refuse to frame themselues according to it As very many which are called Christians are very forwards to heare the word to commend the doctrine which is taught to condemne things which are contrary to the wil of God and to praise the Preacher of the worde to make great shew of zeale both towards the word of God them that bring it like to Herod Marke 6. and Simon Magus Acts 8. too like others which liue after it and to ioyne in fellowship and company with them and yet beeing transported and cleane carried aside by some wicked affections as vncleannesse couetousnesse wrath pride or the like they neuer submit to the will of God to doe it but most miserably faile in their practise preferring and taking part with their owne corrupt will against Gods will Whereas the truely regenerate person as hee hath his eyes open by the illumination of Gods Spirit to see in part what the will of God is so he striueth earnestlie to performe what hee knoweth to beleeue that which God doth promise to do what he biddeth to leaue vndone what he forbiddeth to feare what he threateneth to reioyce in his comforts At a word to order guide his thoughts words and deeds by the sound rule of his word as he may please God in them all as the Prophet Dauid professeth of himselfe that hee was purposed to keepe the righteous statutes of God and had sworne to obserue his testimonies Psal. 119. And the blessed Apostle Paul as he witnesseth of himselfe desireth to keepe a good conscience and to liue honestly Actes 24 16. Heb. 13 18. So euery one of Gods children according to the measure of grace receyued in their new byrth it is their hearts desire and constant endeauour to expresse in their actions that knowledge they haue of the will of God and by their owne obedience to Gods will as by a sure token and marke their regeneration is sealed and made knowne to them 1 Iohn 2 4. I am thine Lord saue me for I keepe thy commandements saith Dauid Thus may euery godly man conclude that God is his Father wil saue him because he labours to please him by liuing according to his word For not euery one that saith Lord but he that doth shall enter into the kingdome Math. 7 21. Such for their firmenesse in the state of grace and saluation are likened to an house built vpon a rocke which neuer shall be remoued Math. 7. 25 26. Tim. What other lesson may we take from hence Silas The onely rule of faith and manners is the will of God reuealed in his word The Shepheards voyce is that which the sheepe are to hearken to and follow and Gods will is that onely thing which his people must approoue of beleeue and practise The reasons hereof be First because the will of God onely is good it commendeth all good things it condemneth all euill things the will of all other creatures is so farre good as it accordes with this also it makes men of ill to become good for it conuerteth sinners Psal. 19 7. The second reason is because this will of God is acceptable there is nothing that we eyther thinke speake or doe which is acceptable or pleasing to God if it swerue from his will to the which whatsoeuer is agreeing that and that onely he liketh blesseth and rewardeth as it is written Great is their reward that do thereafter Psal. 19 11. Thus Abraham Isaac Iacob Elias Zacharias Elizabeth and whosoeuer else
night and the day and by being far spent Silas Night properly is the time which followes the setting of the Sun when darknesse couers the earth and men giue themselues to sleepe and rest but heere Metaphorically it signifies that time of ignorance and vnbeleefe which goeth before our effectuall calling And by being farre spent is meant not beeing quite past ouer for then it should not be saide the day is at hand for it should be present but the word signifies that it is well gone forward and proceeded in and neare spent growing towards the day as one would speake Thus the Greeke word imports according to which it is translated by the Latines not Praererist but processit nox Tim. What Doctrine may wee learne from these first Wordes Silas These two the first is that euen the elect of God before their new birth are couerd with the night and oppressed with the darkenesse of infidelity and sin They do no more see the way to eternall life then men in the darke see the way to walke in they grope euen at no one day euen like the Sandom tes at Lots doore So they doe not see what they are to doe that they may please God as they in Actes 2. For they which are in darknes know not whither they go In this respect being like the man borne blinde Iohn 9. whose eyes Christ must open before he can see so must he enlighten our mindes before wee can haue sounde and sauing knowledge of God The reason is rendred 1 Cor. 2 14. This miserable estate of the chosen before faith is called darknesse Ephe. 5 8. and the power of darknesse Actes 26 26. and night in this text and themselues abiding in this estate are called children of the night and darknesse 1 Thess. 5 7. Therefore as Paul being blind must haue the scales taken from his eyes that he may see so the elect can haue no knowledge of God vnto saluation till they are deliuered by him from their naturall ignorance which is the first worke of grace in them called illumination of the Spirit who beginneth the conuersion of the elect at the enlightning of their vnderstanding Rom. 12 2. Tim. What profit are we to make of this Doctrine Silas It confutes the Popish opinion touching liberty of will to turne our selues to God for how can wee turne our selues to that which is good since we are not able to see what is good If wee cannot perceiue the things of God much lesse are wee able to embrace and follow them for Voluntas sequitur intellectum Secondly it must moue the chosen which are called enlightned both to ioyful thankfulnesse that they haue escaped the night of ignorance and are become children of the day saying I praise the Lord who hath turnd my night into day And vnto harty sorrow in behalfe of such as do yet sticke in their grosse darknesse of sinne and ignoraunce pittying them and not vpbraiding them remembring our selues that we were once such as they be Galat. 6 1. And lastly it teacheth that al wicked impenitent sinners be in darknesse to this houre whatsoeuer knowledge of God they seeme to haue Tim. What is the second doctrine Silas That they which are regenerate are not wholly freed from ignorance and vnbeleefe whereof stil they haue the remainders though they reigne not nowe as before their calling Pauls confession touching himselfe Phil. 3 12. and touching all the Saintes 1 Cor. 9 25 c. sufficiently teach that there are imperfections still sticking to our knowledge If in his how much more in ours so farre inferiour to him As it is in the twilight so it fareth with the godly in this life much darknesse mixed with their light Hence it is that in the next wordes he writeth not that the day that is the knowledge of Christ by the Gospell is present and come but approaching and at hand onely It shineth not forth fully but is in part light some in part darke as at the dawning or breake of day so is it with the godly in this life they are somewhat illuminared but not wholly enlightned Indeede their knowledge now after their new birth being compared with their ignorance before may be tearmed day but it is not so rather like a night in respect of that knowledge they shall haue in heauen for then they shal see him as he is 1 Cor. 13 10 12. Distinguish these three times First night before our calling secondly day after effectuall vocation thirdly full day at our glorification Tim. To what Vse must Christ ans labour to turne this doctrine Silas That we maruel not when we see some learned godly men ouertaken with some errors yea and whole Churches also as the Galathians erred about iustification the Corinthians about the resurrection from the dead Chrysostom was tainted with an opinion of free will and Peters primacy Origen maintained vniuersall saluation of men and diuels Cyprian held rebaptization Augustine wrote doubtfully about purgatory and helde for a while confidently that Children could not be saued without the Lords Supper Illyricus failed about Originall sinne Hierom immoderately extolled virginity aboue marriage Ensebius was an Arrian also defended Peters abiuring his Lord Luther held consubstantiation At a word as the fairest face hath a wart so the learnedst men haue their errours because the night of their ignorance was not whollye spent nor the day of their knowledge wholly come their remaining ignorance brought false expositions and opinions Secondly let this warne and exhort al Christians more earnestly to pray God to keepe them from errours to that end that he would encrease their knowledge and iudgment Col. 1 9 10. 11. Also let it admonish vs neuer to content our selues with any measure of vnderstanding in heauenly thinges but vse all good means that we may grow more more in all knowledge of Christ ioyning knowledge vnto knowledge as worldly men adde riches to riches and as the Sunne encreaseth in brightnesse till high noon so let the word of Christ dwell in vs in all wisedome Finally let it moue vs both to be modest in our assertions about diuine things not hardy and bold to affirme that whereof we doubt but suspecting our owne ignorance be more ready to heare then to speake to learne then to teach and the things to be knowne many deep some of them being humbled that our ignorance is so much and our knowledge so little duely considering that as wee haue no knowledge but what wee receiue so that which we do know is farre lesse then that which we do not knowe which all holy men haue both felt and confessed Note further that howe much the day is aboue the night so much doth knowledge excell ignorance Eccl. 2 13. Also the necessity of knowledge appeareth by this metaphor the day not more needefull to doe worldlie works then knowledge to a Christian to do the works of saluation This condemnes such of extreame follie as care not
These be the Contents of this present Chapter and coherence with the former Now the parts of the whole Chapter be two First an exhortation continued to stirre them vp vnto Christian loue patience and concord vnto ver 14. Secondly the conclusion of the Epistle which containeth three things First an Apologie of his writing to v. 22. Secondly a promise of his comming vnto verse 30. Thirdly a petition for their prayers vnto the end of the Chapter Tim. What is the scope of this our Text Silas To perswade brotherly charity towards the weak to beare with all their infirmities both in Faith and maners This dutie of charity is first propounded in two precepts The first to beare with the infirme the second not to please our selues This is negatiuely set downe the other affirmatiuely In the other three Verses following hee confirmeth his precept by two reasons one by the end of our gifts which is to strengthen the weake verse 2. the other is from the fact of Christ who pleased not himselfe but vs in bearing our infirmities which is prooued by a Testimonie out of the Psalme 69 9. and verse three And least this authoritie might seeme not to bee fitly alleadged or to belong to vs therefore in verse 4. hee layeth out the generall vse of Scriptures to be for our learning and life Tim. Interprete the wordes and tell vs what is meant by strong and weake Also by infirmities and bearing vvith them Silas Strong or mightie signifies Christians of better knowledge and more pure life such as were better taught and of greater holynesse Note that he putteth himselfe into the number of the strong Wee not out of ambition but in truth as it was for he had extraordinary gifts and reuelations to set himselfe for an example of his owne doctrine the better to mooue others to doe that which they perceiud him to do before them As Gedeou in the Iudges 7 17. saide to his men so euery Minister should say to his flocke What ye see me do that do yee There should bee a sweete harmony betweene the words and workes teaching and dooing of a Pastor See Acts 1 1. Phillippians 4 9. By weake are meant the feeble not in body but in minde being inferiour to others in knowledge and godlinesse And though the worde Englished infirmities do reach to all weaknesses both in state by want in sexe as of women in bodye as by sicknesse and old age all which we are to beare with others in pittying and releeuing them as we may yet here are to be vnderstood spiritual weakenesses not great vices and open crimes murther periury adultery c. as errors in Doctrine which be not against the foundation ignorance in some truth forgetfulnesse c. also sudden passions of anger griefe c. and faylings or slips in life which do not ouerturne honesty of maners as some rash and ydle speech c. these be called infirmities that is the sicknesses and maladies of the Christian soule which is shewed to be weake by them To beare these infirmities it is a speech borrowed from the frame of mans body where the bones which be the strongest parts doe beare vp the flesh and other weake partes or else from buildings where the pillars do beare vp the burthen of the house See 1 Kings 5 17. and Reuel 3 17. where beleeuers are called pillers Tim. What is our Doctrine from this first precept thus opened Silas First that all spiritual weaknesses are waighty and heauy burthens to be borne as young children and sicke persons are burthenous and troublesome to such as attend them so infirme Christians which haue errors and fraileties are vnto such as liue with them they are such a burthen as one takes vp with griefe and layes downe with pleasure such as haue much to deale with them feele it to be so to their great molestation This doctrine serueth both to humble the weak to walke in more lowlinesse and to labour for more strength that they may bee lesse irke some and grieuous Secondly it warnes the stronger sort that they haue cause to pray for much patience and power to bee able to beare such cumbersome burthens Tim. What is the next doctrine from these first words Silas That it is a duty not a gratification curtefie or indifferent thing which neede not bee done for such as be more fully instructed to sustaine or beare the vnskilfull and persons of meane guifts This duty of bearing hath in it these soure actions First with patience to suffer Secondly with compassion to pitty and pardon imperfections Thirdly with wisedome to admonish Fourthly with loue to correct and reproue that they may be healed The reasons of this duty be these First we are members one of another Secondly we haue one neede of another in some things as in other things they haue need of vs. Thirdly we must doe as we would bee done too Fourthly lawe of nature teacheth stronger to helpe weaker as it is done in a naturall body Fiftly the law of God commands to lift vp our neighbours sheepe beeing fallen into a ditch much more is this to bee done to a feeble brother that falleth into any sinne Sixtly the weake in faith are like to the sicke in body and who would not pitty and helpe such as cannot helpe themselues They are like to little children which stumble and fall and such who would not take vp Did a Samaritane kindly intreate a wounded Iewe and should not wee kindly respect a weake brother Oh let vs then in loue consider one another with true repentance for that which is past let vs henceforth with all our might striue against selfe-loue impatience fiercenesse pride cruelty and vncharitablenesse Tim. Come to the second precept and tell vs what it is not to please our selues Silas Not wholy or onely to seeke our owne commodities with neglect of that which may be pleasing or beneficiall to our brother Hence wee learne that it is a sinne for a man to satisfie himselfe with contempt of others to foreslow what may be profitable vnto others being altogether giuen to attend that that pleafeth our felues For first this is against the nature of charity which seeketh not her owne things 1. Cor. 13 5. Againe it is contrary to the practise of blessed Paul who pleased not himselfe that he might profite and please others 1. Cor. 9 19 20 21. Chap. 10. verse 33. Tim. But what reasons doth the text affoord vs why wee should satisfie and please our neighbour as well as our selues Silas One is from the ende why God hath giuen more knowledge and greater guifts vnto some which is the good and edification of our weake neighbours that is to make them stronger and better in faith and piety therfore hath God giuen to some greater and more graces to direct and support such as haue fewer and lesser As in a naturall body the guifts of the most excellent parts are giuen thē to conduct
regard of these things he doth professe that he had occasion of reioycing and matter of glorying yet not in himselfe but in Christ and his grace in which alone there is true glorying with God and not in honour riches and wisedome of the world but in the things pertaining to God to wit in matters concerning the worshippe of God and the saluation of the Church wherein his ministry did consist verse 17. Tim. What especiall doctrines can ye obserue from the verse 17. to the 21. verse whereof the method and meaning you haue now breefely vnfolded Silas Out of verse 17. we haue these instructions First when God prospereth the worke of our vocation namely by blessing the ministry to the working of faith and obedience to Christ therein is iust cause of reioycing The reason is because in such effects God is highly glorified in his mercies and soules conuerted and saued whereat men and Angels ought to bee glad Luke 15 7. Such therfore wrong God and his Church much which neyther themselues labour to winne men to Christ and doe enuy others which doe it Also heere is more cause of incouragement ioy by the happy successe of his ministry to a Preacher then of disheartning by the vnthankfulnesse of the world Lastly it reproueth such as by disobedience and vnprofitablenesse do grieue their Ministers whose heauinesse is the peoples vnhappinesse Heb. 13 17. Secondly wee learne that Ministers in their reioycing must retaine this modesty as not to be puffed vp with their guifts or to despise others whom God doth not so grace and blesse but euer to remember they are but Organes instruments of Christ to effect what he will doe by them 1. Cor. 4 1. All the force working in the conscience is of Christ who both ordained the Ministers and furnished them with guifts and zeale and blesseth their indeuours The third instruction is that the subiect of their ministry be the things of God that is his seruice Heb. 5 1. A Minister is a middle person betweene the people and God to report Gods will to them and to offer and vtter their prayers to God to preach from God glad tydings of peace and good things and on the other side to bring the people to God Wee will attend the worde and Prayer Acts 6 ver 4. Ministers bee the mouth of GOD to open his minde and of the peoples to put vp their request thus their seruice is wholly about the soule The reason is that as Christs kingdome is not of this world so his Ministers are ouer the people in things not belonging to this world but to the Lord 1 Thess. 5 12. Hence is a iust reproofe to such as neglecting to imploy themselues in the things of God which are the things proper to their calling doe spend it in following theyr carnall pleasures or worldly profit doing nothing lesse then that whereunto they be of God ordained and elected of his Church whose end will be fearefull by the parable of the euill seruaunt in the Gospell which in his Maisters absence gaue himselfe to sensuality and forgot his proper seruice Tim. From the 18. verse what Doctrines collect ye Silas First whereas Paul made a religion and Conscience as one that neither would nor could speak of ought I dare not which Christ had not wrought in him and done by him in the function of his Apostleship Hence wee learne as the duty of Pastors to acknowledge the whole fruite of their ministry to come from Christ as author Paul which planteth is nothing but Christ which giueth the encrease so the deity of Christ that he is true and very God whose sole and onely worke it is to make the preaching effectuall to bow mens hearts naturallie stony and obstinate to becom pliable to the doctrine of the Gospell to receiue it by faith which is the chiefest obedience and mother of al obedience inpractise con uersation but Christ did this by the Ministry of Paul as heere he confesseth Therefore he is the true and mighty God which changeth the hearts yea euen of the Gentiles peruerse Idolaters and wholly estranged from God and goodnesse To make these by faith and obedience to embrace the Gospell must needes argue in Christ which did it an omnipotency and diuine vertue For to giue a new heart and a new Spirit is Gods prerogatiue royall Ezek. 36 26. Moreouer inasmuch as Christ wrought in Paul by two meanes words that is publique preachings priuate exhortation disputing Epistles and writings and secondly deeds that is his great labour and trauaile his godlie life his many and manifold myracles 1 Cor. 15 10. it affoords this Doctrine That there be two notable signes and markes of a faithfull Minister of Christ and two especiall meanes whereby hee may benefite the flocke of Christ. First Doctrine that he be able in a good measure to teach truths and to confute the gainsayer Titus 1 9. Secondly examples of life and maners to shine as a light Math. 5. as Christ both saide and did Acts 1 1. Farre hence from this calling bee all such which are giuen to their ease and commodity be either scandalous in life or vnable and vnwilling to teach and labor in doctrine doing good Let such know as haue their toong or hand lame and maimed and bee defectiue in wordes or deeds that they are so much short of that they ought to be Also let such people see that they haue God come so much the nearer to them and haue the more meanes to draw neere to him or to bee left without all excuse whosoeuer enioy teaching and working Pastors which builde with both hands Some alleadge for defence of their ignorance ot wickednesse that their Minister is ignorant and teacheth them not Others that their guides though seeing ones yet offensiue ones say and do not but such haue no exception at al to make whose Pastors speake and worke and giue light by sound doctrine and godly life Tim. Do yee note in the words or matter of the 19 20 21. verses ought to our edification in piety Silas In the words I note that the greatest workes which Paul did worke are called by two names First Signes because they serue to shew and proue his calling and doctrine to be of God and therefore such as ought to be reucrently receiued and submitted vnto Secondly wonders or myracles drawing or rather driuing 〈◊〉 to admiration and wondering by the straungenesse of them because they exceeded both course of nature and capacity of vndorstanding And it is vsuall with men to wonder at things which be aboue reason or nature Also the word might or power in the first place signifies the efficacy which these great workes had in the hearts of the Gentiles before whom they were done and in the latter place it declareth the chiefe cause of that efficacy to wit the might of the holy Spirite working with the Apostle Tim. What are we to learne from hence What matter of
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 〈◊〉 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
they had of confirmation in respect of Sathans force and their owne feeblenesse so he expresly teacheth that it is God alone who can make them able to stand and perseuer in his grace to the end as hee sayed in Chap. 14. verse 4. For it is Gods might alone which excelleth the power of sinne the diuell and the world which be stronger then the strongest in earth Howbeit from his naked power disioyned from his will there is no comfort but the Romans were assured of Gods loue by their calling and iustifying c. Therefore here is matter of comfort that notwithstanding all the fiery darts of Sathan to which they were exposed continually and all the furie of all the tyrants in the world which persecute the poore flocke set amidst Wolues yet they shall be vpheld because God which loueth them hath might enough to vp hold them Also what Paul prayeth for that they were certainely to hope for being Gods Children and the thing asked necessary to their saluation If any then be weake run to God hide you vnder his powerfull protection if any finde strength to continue attribute the whole glory to God who sayeth to the weake be strong and comforteth the feeble minded shewing his power in greatest weakenesse 2. Cor. 12 9. The next part of his praise is his goodnesse manifested in the Gospell which is the preaching of Iesus Christ the greatest outward mercy of God as the instrument to work grace within wherein wee bee warned that our strengthning and corroboration of our hearts must be drawne neither from humane reason philosophy traditions and inuentions of men no not from the law of God which discouers sinne and directs to duty but comforts not against terrors within and without but from the Gospel preached which is the power of God to the establishing of the hart in faith Therefore it should continually with great reuerence be read heard studied and meditated as Gods arme to confirme vs to the end We are further to note heere in few words the dignity of the Gospell so he cals his owne Epistle as Chap. 2. verse 16. It is a doctrine of most singular worthinesse and value It is extolled and set foorth heere by foure reasons first by the obiect Christ Iesus in whom are shut vp all treasures of wisedome It is tearmed the preaching of Iesus Christ not so much actiuely which he preached as passiuely being preached concerning him as the matter and subiect of it for the Gospel is a good worde or message of Christ and not onely the efficient cause and reuealer of it Paul lesse may other Ministers taught neither himselfe nor from himselfe but Christ by a reuelation from Christ Gal. 1 16. Secondly by the forme a mystery reuealed now by the Scriptures of the Prophets beeing before in the other ages precedent euen from the worlds beginning kept secret of the acceptions of the word mystery looke Dialogue on Rom. 11. verse 25. Heere it would be expounded of the vocation of the Gentiles rather then of the whole doctrine of Christ according to Ephe. 3 4. which heeretofore was taught in some sort to the Iewes onely and but to some of them and obscurely in darke sentences and prophesies that all nations should bee restored by Christ yet in comparison of that cleare and bright knowledge which since Christ hath shined from the beames of the word it may be said to be kept secret and to haue beene hidden Let men therefore so much the more prouoke themselues euen to reall and great thankefulnesse by how much more grace is vouchsafed vs aboue that which the fathers of the old Testament enioyed or else to looke for the greater condemnation Many kings and Prophets haue desired to see these daies c. Woe be to thee Corazin if the great works c. Learne yet moreouer both the antiquity of the Gospell to quit vs from nouelties the harmony betweene it and the Prophets in that by the Scriptures of the Prophets it is saide now to bee made manifest to vs whoe ought therefore to study the Prophets with a purpose to learne Christ in them flying popery as the new way and holding vs to the doctrine of faith as the olde and good way Thirdly it is praised by the author at the commandement of the euerlasting God that is according to the eternall counsell and disposition of God who by his most high liberty and wisedome might shew this secret when and to whom and how farre he himselfe would The whole dispensation of the Gospell depends altogether vpon the good pleasure of God who as he sheddeth his raine vpon one Citty and not vpon another and in what measure and with what fruite hee thinkes good so the doctrine of saluation is absolutely ordered by the appointment and commandement of God mans wisedome and will heere hath no stroke Fourthly by the finall cause or end of the Gospell which is to call not a few but many euen Iewes Gentiles at one time or other such as were giuen to Christ among them vnto the obedience of faith that is that they might beleeue the promises of grace resting in thē by faith which is the most excellent obedience cause of all practicke obedience See Dialogue on Chap. 1 v 5. and Chap. 10 verse 16. And thus farre of the description of the Gospell by the causes ofit The third and last praise of God is for his wisedome To God onely wise verse 27. as hee is intituled 1. Tim. 1 17. because wisedome is essentiall to God and he is infinitely wise knowing himselfe and all other things most exactly and with all perfection also in wonderfull wisedome both making and moderating the world being the very fountaine of all vnderstanding and prudence which shineth in any creature Angels or men hence he is glorifyed by the title onely wise God but especially for that admirable wisedom reuealed in the Gospel from himselfe in maruailous and most diuine discretion For the better explication of this title that sentence cited by Paraus and Peter Martyr out of Origen deserueth often to bee read and thought on Doe not saith hee so vnderstand God to be wise as if wisedome had made him wise as it happeneth amongst men for men are wise accidentally by a separable quality and by participation of wisedome God is not so but as author and well-spring of all wisedome For God is not wise by communication of anothers wisedome but of himselfe he is so and of him the onely wise God all others deriue their wisedome worthily therefore it is written to the onely wise God for he alone so ingendreth wisedome as he is not by wisedome made wise This clause for euer in verse 17. noteth eternity to the end of the world and euerlastingly without ceasing of the blessed Angels and Saints in heauen blisse and honour and glory will be 〈◊〉 to him that sitteth vpon the throne and to the Lambe To whom as for all other mercies which are
4. v. 14. Law how contrary to pro mise Law of faith what Ch 3. v. 27. Labour a Christian life full of it and why ch 13. v. 13. Love see Charity Lust how manie kindes good and euill of sundrie forts ch 7. v. 7 26. Lust before consent is sin in the regenerate Ch. 6. v. 12. and Ch. 7. v. 7. Lust what a pestilent thing ch 7. v. 8 9. Lust inumerable all rebels against the spirit ch 6. v. 12. ch 7 v. 23. Lusts great paines taken to subdue them Chapt. 6 12. M. Magistrates their originall kindes degrees office end for which appointed see authority Maliciousnesse chap. 1. v. 29. Man olde and new Why sinne called man Chap 6. verse 6. Man his fourefold estate 1. by Creation 2. by Corruption 3. by regeneration 4. by glorification ch 5. v. 10. Many what it signifies ch 5. v. 19. Marriage is of God indissoluble till death ch 7. verse 1 2. Marriage what it is what contrary to it how to bee vndertaken Marriage second lawfull Marriage spirituall howe excellent ch 7 1 2. Masse Popish absurd abhominable ch 6 v. 9 10. Merit ouerthrowes grace ch 11 6. Merit none by works and why ch 2. v. 6. Chap. 8. ver 18. Meates defile when eaten vvith opinion of cleannes or with offence to other or when the eating of them is against charity and hindereth edification ch 14. verse 14 15 c. Meates forbidden by the Law became pure vnto the faithful ch 14. v. 20. Meates taken in excesse or defect do pollute the conscience ch 14. v. 17. Myracles their names kindes author instrument vses no sure note vnto the truth or Church Chap 15. v 19. Ministery how excellent a function and necessarie ch 15. ve 16. Mysterie vnto how manie things applied in Scripture Chap 11. verse 25. chap 16 verse 25. Mystery the vocation of the Gentiles Also the reuocation of the Iewes and why ch 11. v. 25. Mortall our body why ch 6. v. 12. Murther kinds occasions the greeuousnesse of it ch 1. v. 29. N. Nature by it wee bee sinners and vnder wrath ch 5. v. 8. Nature Law thereof what and how by it Gentiles do the things of the Law Ch. 2. v. 14. Neighbour who and how to bee loued chap. 13. ver 9. Night what and how it is past chap. 13. v. 12. O. Oath what the sorme of it the kindes the ende of controuersies the abuses of an oath ch 9. v. 1. Offence what the kindes why none to be giuen Ch. 14 v. 13. Opportunitie of doing duties not to be let slip chap. 13. v. 11. Ordinances of God to be submitted vnto See authority Originall sinne what why so called to bee repented of ch 5. v. 12. Ch. 7. v 7. Original sinne no mouing cause of reprobation chap. 9 11. Once Christ died why that sufficient Ch 6 verse 10. P. Papists by doctrine of merit ouerthrow grace Chap. 11. v 6. Papists enemies to Christ to their owne iustification and saluation Chap. 10 ve 4. Petcr whither at Rome ch 16 verse 15 16. Pope will not 〈◊〉 subiect to higher powers Cha 13 verse 1. Pope claimeth both swords Ch. 13. ve 〈◊〉 Pope his intolerable pride no head of the Church Ch. 12. V 4. Against God in the doctrine of merites and against man in King-killing Doctrine chap. 11. Patience groundes of it Chap. 12. Perswasion of Faith 2. of Charity the one infallible the other coniecturall Ch. 8 v. 38. Passion why sin so called Ch. 7 ver 5 6. Perfection none in this life but imaginary Perfect howe the will of God is Ch 12 v. 2. Pleasing God Chap. 12 v. 1. Poore who why to be releeued Ch. 15. v 6. Powers to be distinguished from the persons and abuses and manner of acquisition Ch. 12. v. 1 2 3. Prayer to whome why to God alone mentall voeall a fruite of faith and note of 〈◊〉 Ch. 10 v. 1 13. Prayer must haue feruency and affiance Chap. 8 V. 14 15. Prayer how a note of Adoption ibid. Prayer how continual ch 12. v. 12. Prayer the hinderances of it how to ouercome them Chap. 1 v 9. Praier an helpe vnder the crosse Ch 12. v. 12. Prayer comes of the holie Ghost Ch 8 v. 26. Prayer of great force and vse Chap. 15. ver 30 31. Prayer for Saints liuing not for the dead Prayer a strong weapon ch 15. v. 30 31. Preaching what it is how necessary to beget faith ch 10 v. 14 15. Preaching the chiefe work of a Minister Ch. 10. verse 14. Promises howe sure the kindes of them Ch. 4 Prophets foretold of Christ and taught the Doctrine of grace though not so clearly as the Apostles Chap. 1. v. 1. Ch. 15. v. 26. R. 〈◊〉 with God Chap. 5. v 1. Ch. 5 v. 10. Recompence so sin is called Ch. 1. v. 27. Religion Christian reasonable seruice Ch. 12. V. 1. Remedies three against affliction Chap. 12. verse 12. Reprobation that it is why it is the markes and fruites of it Ch. 9. ver 11 12. Chap. 11 v. 7. Reuenge forbidden vs why Ch. 12. v. 19. Reward how belonges to workes Ch. 2. v 6. Riches of bounty c. Ch. 2. verse 4. Rich mercy Ch 9. v. 24. Rome new how it differs from old thoroughout this Epistle to be seene Rome threatned to be cut off for high-mindednesse and so fulfilled Ch. 11. v. 21 S. Sacrament what how many what is 〈◊〉 mon vnto them all the vses and benefits which com by them ch 2. v. 25. ch 4. v. 11. 〈◊〉 two wayes men doe erre about them Ch. 6. v. 〈◊〉 Sacrifice taken properlie and improperly Chap. 12 verse 1. Sacrifice properly taken Legall and 〈◊〉 ch 12. v. 1. Sacrifice legal the kinds ends of it it determined in Christ the proper Sacrifice of the Gospell ch 12. v. 1. Sacrifice proper or Christian howe many and the conditions of it ch 12. v. 1. Scripture what it signifies ch 1. v. 2. Scriptures how to knowe them to be Gods word ibid. Scripture a perfect Iudge of 〈◊〉 and Canō of saith and manners ch 12 verse 2. Scriptures contayne the good acceptable and perfect will of God chap 12. verse 2. Scriptures best and surest interpreters of themselues Ch. 11 v. 8. Scriptures how to be read and heard ch 1. v. 2. Ch. 9. v. 12. Saints who how by calling What this worde may put vs in minde of Ch. 1. v. 7. Ch 15. v. 25 26. Saints in truth and by profession onely ibid. Sanctified nature of Christ healeth our corrupt nature ch 8. v 2 3 4. Sanctification the parts of it how represented and ratified in baptisme Ch. 6. v. 3 4. Seuerity of God against sin how great ch 11. v 22. Serue sin what it is and how knowne ch 6. 〈◊〉 6. 20. Seruice of sinne how vile ibid. Seruant of sin what ib. Seeking God aright or amis ch 3 v. 11. ch 10 v. 20. Secret see mystery Shame double 1 of face 2. of conscience Ch. 6 21.
giuen by the de rection of the starres and what more false or doubt full Scope Summe Coherence Method Doctrine Reason Vse Scope Summe Notation of the word Diuision of the thing Definition What election is 1. Election eternall 2. Particular 3. Election in ferreth reprobation Propositū dei ad uersu vni genus humanum sese extendit inquit I utherus In massa pura aut corrupta In massa corrupta was election made Reasons Oracles is of the purpose of God and the good plea sure of him who calleth Origen Election com meth from the will of the Elector not from any thing in the elected Reprobation priuatiue and positiue We ought to be content with this that Gods will is the onely cause of election Phocius 7. end of elec tion Gods glory 8. effects of election 9. election vn changeeble 10. election knowne Rom 9 23 24 Doctrine Reasons Vses Will to good is not of nature it is Gods gift P. Martyr 2. Oracle A doubt Solution How this text doth fit the purpose of Paul A doubt Solution Doctrine Reason Scope Parts Debilum sinon reddis habes quod gratuler's sireddis non habes quod querarn Idem Augustine was of this opiniō for faith but retracted it Latct discretionis ratio sed non 〈◊〉 ipsa discretio Aug. Note This Texte makes much against them which holde the beginning of our saluation to come from our selues August Summe Parts Interpretation Doctrine Nos volumus sed Deus qui dat bene velle August Hoc appertissime contradicit Apostolo qui tribuit Dco quod demit voluntati Totum Deo detur qui voluntatem et 〈◊〉 et adiuuat bonam facit et conseruat Scope No reason why God did this to Pharaoh rather then to another King Chrysost. Paul might by an example of the Iew haue confirmed his purpose but wisely he did it by an heathenish king Doctrine Reason As Pharaoh omitted nothing which might bee for his owne destruction so God lefte nothing vndone which might be for his correction 〈◊〉 Interpretation Doctrine Reason Pharaoh 〈◊〉 〈◊〉 libero arbitrio Deus indurauit Pharaonem 〈◊〉 〈◊〉 Aug. The will of God cannot be resisted because it is most mighty yet it is by no meanes vniust but most vpright Amb. Origen Esay 45 〈◊〉 Psal. 135. 6. Exodus 39 7. Iob. 12 10. Duke 12 5. Ephe. 1 11. Scope Summe Interpretation Doctrine Reason Vse Scope Interpretation Doctrine Reason Vse 2. Doctrine Vse 3. Doctrine Vse 4. Doctrine Reason Vse Interpretation 5. Doctrine Reason Vse 6. Doctrine Reason Vse Summe Interpretation 1. Doctrine 2. Reason Similitudes Vses A doubt Solution Markes of a calling which is effectuall 2. Doctrine Reason Vses 3. Doctrine 4. Doctrine 5. Doctrine Reasons Reason Doctrine Proofe By scripture By reason Vse 2. Doctrine Proofe Reason Parts Method Interpretation 1. Doctrine 2. Doctrine Doctrine Doctrine 2. Doctrine Summe Parts Interpretation Doctrine Vse 2. Doctrine Reason Vse A doubt Solution 3. Doctrine Vse 4. Doctrine Reason Parts 1. Doctrine 2. Doctrine Reason Note Doctrine Reasons Vses 〈◊〉 Interpretation 2. Doctrine Reasons Vses Iohn 17 9. Parts Interpret Doctrine Reasons Vse Luke 9 34 35 Method Interpret Doctrine Reason 2 Thes 2. 8. Vse Ignorantia excusat non a toto sed á 〈◊〉 2. Doctrine Reason Vse Interpretation 3. Doctrine 4. Doctrine Reason Vse Interpretation 5. Doctrine Reason Similitude 2. Part of Chap. 6. Doctrine Reason Vse Drifte Method Parts Coherence Interpretation Summe Doctrine Reason Vse The formet Doctrine teacheth that Faith properly taken 〈◊〉 not but in respect of the obiect Christ from whom it hath al vertue and power How the law doth bring to Christ. Vse Much more worthy of reproofe are such as be neuer a whit affrighted greeued by hearing the threats of the law these be 〈◊〉 from Christ. 2. Part. 1. Doctrine 2. Doctrine Summe Scope Interpret 1. Doctrine Reason Vse Interpretation 1. Doctrine 2. Doctrine 3. Doctrine A doubt Solution Vse The law hū-bleth vs by shewing what we ought to haue and yet haue it not by our owne default also it prouoketh by prayer to secke it Scope Summe Parts Interpretation 1. Doctrine 2. Doctrine Faith properly taken is not our iustice before God A doubt A solution Therefore Law and Gos pell to be destinguished by the nature of doctrine and not by bookes Vse Doubt Solution Interpretation Doctrine Reason Vse Doctrine Doctrine Doubt Solution Vse To him who hath not the fruit of these to him Christ is not dead risen and ascended Scope Summe Parts Interpretation Doctrine Reason Vse Similitudes Vse 3. Doctrine Interpretation Doubt Solution Doubt Solution Doctrine Aidoubt Solution Vse Coherence Method or disposition of the Text. 2. Degree of Saluation Iewes Gentiles be equal wherein and why Interpret Doctrine Reason Al that be iustified by faith onely are freely iustified Amb. in 3. ad Rom. God hath Iustified vs v. sing thereto no workes but saith onely cbrys in 3. Rom Onely Faith in Christ doeth make vs cleane Aug. Vse Quod primam id verum sal sum quod posterim 2. Doctrine Reason Vse Colos. 2 2. Iohn 17 3. Iohn 6 40. Ephes. 3 12. Doubt Solution Doubt Solution Confessio est via qua peruentur 〈◊〉 Bez Note Doctrine Scope Doctrine Reason Vse Doubt Interpretation 2. Doctrine Doctrine 3 Method Interpret Doctrine Vse 2. Doctrine Reasons 2. Doctrine Doubt Doubt Solution Reasons Vse Doctrine Reason Vse Doctrine Reason Doubt Solution Vse Preaching of the word is as Oyle faith as the Lampe As the Lamp without oyle goeth out so faith without preaching Interpretation Doctrine Reason 〈◊〉 Cor. 3 12. Called to preach not to Sacrifice Coherence Doubt Solution Doubt Interpretation Doctrine 2. Doctrine Vse 5. Doctrine Reason Ezek. 3 18. 1. Cor. 9 16 17. Part. Interpret Doctrine Vse Doubt Solution Doubt No kingdome of note in the world but within 40. yeares after the passion of Christ receiued the Gospel saith Egisippus Vse 〈◊〉 brought in ra ther tyrannical subiectiō to the Pope then pure religion Peter Martyr Obiection Summe Answere Interpretation Doubt Solution Doctrine Vse Doubt Solution Doubt Solution Solution Doctrine Summe Interpretation Doctrine Reason Vse Doubt Solution Doctrine Doctrine Scope Parts Obiection Solution 1. Argument to proue that all Iewes wer not Reprobates Doubt Solution Gods loue is vnchangeable and his election constant Proofe from scripture Vse Summe Parts Interpretation Doctrine Reason Doctrine Reason Doctrine Reason Doctrine Reason Vse Doctrine Reason Deus est totus Oculus Doubt Solution Doctrine Vse See du Pless his booke of the mystery of iniquity Gratia nullo 〈◊〉 gratia nisi 〈◊〉 modo 〈◊〉 August Summe Doubt Solution Doctrine Reason Parts Doctrine Vse Vse Doubt Solution Doctrine Reason Vse Popish cuasions Vse Doctrine Reason Vse Reason Vse Reasons Summe Parts 〈◊〉 Solution Doctrine Reasons Vse Ezek. 11 19 20. Doctrine Resaon Doctrine Reason Holy Scriptures are so tempered as that is plaine in one place which is dark in another Aug. It is lawfull for vs to 〈◊〉 something
in mens writings if they haue otherwise writ ten then the truth will beare Aug. Interpret Doctrine Doctrine Reason Tradidit Robo am in 〈◊〉 〈◊〉 Sicut Deus tradidit 〈◊〉 〈◊〉 〈◊〉 pseudo 〈◊〉 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 〈◊〉 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 〈◊〉 componitur 〈◊〉 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 〈◊〉 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 〈◊〉 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 〈◊〉 The 〈◊〉 Church neyther sound Church nor sound member Rainold The faith of 〈◊〉 now 〈◊〉 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 patiēce 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 〈◊〉 there is in contention about religion on the examples of Iewes and 〈◊〉 of Arrians Christians of Papists and Hugonites of Lutherans and Protestants of Formalists and 〈◊〉 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 〈◊〉 Patria 〈◊〉 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 〈◊〉 two wayes Doctrine Doctrine Doubt Solution Great 〈◊〉 betweene 〈◊〉 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 saluatiō 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 〈◊〉 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 〈◊〉 〈◊〉 of the truth of God 〈◊〉 Acts 15 9. Titus 1 15. An Infideil is 〈◊〉 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
second marke of such as profit by afflictions Silas Vocation or calling Tim. What calling is spoken of in this place Silas Not that which is peculiar to each but that which is common to all the Children of God which is that worke of the Spirit of God effectually drawing the elect through the preaching of the Gospell from ignorance and vnbeleefe vnto true knowledge and Faith in Christ. Tim. What is the instruction from hence Silas This seeing the end of our calling is to bring vs to Faith it must needs be that afflictions shal do them good which are called because to them that beleeue there is no condemnation and therefore all things must serue to their saluation who be called to faith Tim. What is the vse to be made of this point Silas To moue vs to seeke for a true calling because till we be called and doe beleeue there is nothing neyther prosperity nor aduersity that can doe vs good Secondly to moue them to thankfulnesse which haue this calling because they haue receiued one of the greatest mercies of God Tim. What is the third marke of such as shall take benefite by the Crosse Silas That they be such as belong to Gods purpose for that which followes plainly teacheth that this is not meant according to our good purpose as Origen thought Tim. What is heere meant by the purpose of God Silas The decree of Gods election or the eternall good pleasure of his will for the sauing of some by Christ which is as Augustine saith a preparation of the benefits and mercies of God Tim. What are we to learne by this that the Apostle speaks heere of Gods purpose Sil. That the faithfull are beholden to Gods eternall election and purpose for all the good they get by afflictions or any other way For Gods purpose is the soueraigne cause of all that good that is in man or doth happen to man Rom. 9 15. Ephe. 1 4 5. 2. Tim. 1 9. The reason heereof is because God hauing once purposed to saue men it cannot be but that they must haue all good things which belong to their saluation For God hath purposed the meanes as well as the ende and will cause euery thing to serue for their good whom he hath loued from euerlasting Tim. What vse of this point Silas First it reproues such as scoffe at Gods purpose or attribute any thing to free will or fortune Secondly it warneth the godly to acknowledge the eternall goodnesse of God in all things that come to them and to bee confirmed in the perswasion of it by such wholesome effects as they perceiue and feele in the course of their life Tim. What may we learne by this that the Apostle ioyneth purpose and calling together Silas First that the purpose of God for our saluation is manifested in our calling which is the first fruite of our election Rom. 8 29. Secondly it serues to distinguish an outward calling by the Gospell from an inward effectuall calling which leades to Christ for all which be called by the Gospell are not called of Gods purpose Thirdly to teach that all be not called nor do loue God but elect ones onely and that after the time of their effectuall calling Tim. What are we to learne by all these markes together Silas That such as are the better by their afflictions more humbled and made more obedient haue a good witnesse that they loue God and are the called and elect of God because none but these can profit by afflictions vnto sound obedience of the word Such as had Dauids grace can say with Dauids words Since I was as sticted I haue learned to keepe thy statutes Psal. 119. DIAL XXVI Verse 29. For those which he knew before he also predestinated to be made like to the image of his Sonne that hee might be the first borne amongst many brethren Tim. VVHat doth this Text containe Silas A proofe of the former Argument of cōfort and patience in afflictions taken from the commodity which they bring which was this that afflictions shall turne to the saluation of such as loue God and are called according to his purpose This the Apostle prooueth by two reasons the former is taken from the definition of Gods purpose which is the fore-knowledge of God predestinating some to be made like vnto his Sonne Christ. Tim. How doth the Apostle make this definition serue his parpose Silas By reasoning in this manner Whosoeuer be called of the purpose of God are fore-knowne and predestinated to bee like vnto Christ. But Christ hauing suffered asslictions was afterward glorified Therefore such as God bath called of his purpose must suffer with Christ that they may be glorified with him for being conformed to Christ in temporary afflictions they must be conformed to him also in eternall glory Tim. What is the other reason to proue that all things worke together for the saluation of such as are called of his purpose Silas It is by an vnchangeable connexion or knitting of causes and effects together after this sort Whom God purposeth to saue them he foreknew whom he foreknew thē he hath predestinated whō he hath predestinated thē he calleth whom he calleth them he iustifieth whom hee iustifieth them he sanctifieth whom he sanctifieth them he glorifieth Therefore by reason of this immutable linking of Gods purpose to mans saluation the faithfull must be brought to glory by afflictions for it must needs bee that to the sonnes of God which loue him and are called of his purpose all things turne to their saluation Tim. What be the parts of this 29. verse Silas Two a proposition and a limitation The proposition layeth downe the meanes by which God bringeth all them to glory whom he purposeth to call to the likenesse or conformity with Christ his Sonne The limitation is that howsoeuer Christ and Christians be like yet he still hath the preheminence as the elder brother or as the first begotten Tim. What is meant by this word knew whome hee foreknew Silas Fore-knowledge of God in Scripture hath a double signification First there is in God a knowledge of prescience whereby God long before knoweth what persons and things good and euill shall be in the world present and to come this is by Diuines called Gods prescience or the knowledge of his prescience whereof we reade Acts 2 23. Secondly there is a knowledge in God of fauour whereby he knoweth some before hand as his owne with whom he was well pleased from euerlasting This is by Diuines called the knowledge of his loue or approbation and it is the same which the Apostle calleth his good pleasure Ephe. 1 6. In this sence the word is vsed Rom. 11 2. as also in this our text Whom he foreknew that is they whom he loued and elected from euerlasting out of the lost lumpe of mankinde As the loue which God exerciseth towardes the faithfull is in Scripture called his knowledge Psal. 1 6.
So the decree of his loue from euerlasting is tearmed fore-knowledge Tim. What is the instruction that we gather from hence Silas That God doth not begin then to loue his elect when they bee in this worlde and are regenerated but hee hath loued them in his decree and purpose from euerlasting For vnto God those things towardes men were long since purposed and appointed saith Chrysostome Tim. But if this be true that we are from euerlasting loued of God how can we at any time be enemies to him Silas Though we be loued as creatures and more loued as Gods elect yet in respect of inherent and remaining corruption we are enemies of God beeing neuer actually beloued till we be regenerate by the Spirite of God and haue his image imprinted in vs. Tim. What vse is to be made of this point Silas First that God hath certainly loued vs in this it appeareth that our election is most firme so as the chosen must needs come to glory because whome God loueth once hee loueth to the end Secondly seeing God loued vs in his purpose when we were sinners wee ought therefore to loue him againe and also one another euen our very enemies Thirdly if God loued vs euen when wee were enemies hee will nowe much more loue and saue vs seeing wee are reconciled by his Sonne through faith in his bloud Tim. What is the second instruction Silas That the eternall good will and pleasure of God is the spring and fountaine of all spirituall graces now and heauenly glory hereafter The reason is for that the Apostle setting downe the causes of our saluation nameth the foreknowledge of God as the head and chiefe of the rest for wee are therefore predestinated called iustified and sanctified glorified because God knew vs for his own before the foundation of the world Tim. What vse is to be made of this poynt Silas It teacheth that faith loue and good workes cannot bee the cause of our election because Gods foreknowledge and election is the cause of them Secondly it confuteth such as woulde haue our beleeuing and working well to come in part frō our naturall free will wheras in trueth they are all the fruites and gifts of Gods eternall election and loue by which they are giuen to vs and wrought in vs insomuch that we haue neither good counsell thought nor good deede but that which God hath decreed to put into vs from euerlasting Ephe. 1. 4. wee are chosen in Christ not because wee were but to bee holy Tim. What is it to predestinate Silas To predestinate is to decree any thing before hand and bring it vnto a certaine end through certain and appointed meanes If this predestination saith Augustine can be deceiued then may God be ouercome of mans sin which cannot be Tim. What learne we from hence Silas That predestination is ioyned vnto foreknowledge as subordinate to it Gods foreknowledge is no bare and idle thing but is euer coupled with his decree and ordinance whatsoeuer God knoweth or seeth before hee ordaineth to some speciall end and vnto that end hee shall at last bring it this is it which is here called predestination Tim. If this be so that all things are foreordained of God howe is hee not the authour of sinnes for they bee in the number of things Silas Sinnes are foreordained of God not as they are sinnes but as they are the meanes to effect his counsell thus Adams fall and Iudas treason were foreordained of God as meanes whereby God did effect and serue his own counsell in sauing the elect to the praise of his mercy and condemning the wicked to the praise of his iustice Secondly predestinating in scripture may be taken generally and largely for Gods generall and whole decree touching all things and persons or strictly for the decree of election whereby he hath foreordained some to saluation as the end and confourming to Christ as the meanes to leade to that end and so it is here vsed Tim. Wherein stands this conformity with Christ Silas In two thinges first in being like vnto him in respect of the end that as Christ is nowe glorified in heauen so all that are predestinate shal be glorified with him Secondly in being like vnto him in respect of the meanes standeth thus that as Christ entred into his glory through holinesse and suffering afflictions and death so they that liue godly and are ready to suffer with Christ for Christ are sure to be saued with Christ. Tim. What is our instruction from hence Silas This euery one that looketh to inherite eternall life in heauen with Christ must endeuor to bee like him in this life they must be holy and righteous as he was and be ready to suffer afflictions as hee did The reason here of is Gods eternall decree and ordinance whereby hee hath appointed it to bee so that they shall bee partners with Christ in his heauenly glory whosoeuer shall bee followers of him here in his patience and holinesse which are the way we are to walke in vnto our country which is aboue Tim. What is the vse to be made of this Silas First here is an exhortation to moue vs to liue holily according to the will of God and to suffer afflictions with patience according to the example of Christ as wee desire to haue communion with Christ in his blessednesse Secondly heere is comfort for such as suffer any manner of shame or iniury for Christ and his word for this likenesse with Christ in his infirmities is a witnes that we shall be like vnto him in glory Thirdly here is sharp reproofe for such as liue prophanely and shunne the crosse saying it mattereth not how we liue or what we doe for wee must be saued if we be predestinate and if not then we cannot be saued though we do liue well Tim. How is Christ the first begotten amongst his brethren Silas This phrase hath reference to the custome of the Iewes whose first-borne did excell his brethren both in power and portion in dignity and possession so doeth Christ far excell all his brethren who are all like to Christ but not equall with him neither in nature office glory nor dominion for by nature hee is God truely and God-man in vnity of person for office the onely redeemer and mediatour of his Church therefore onely king and high-priest for glory and dominion he sitteth vpon his Fathers throne hauing a name aboue all names Phil. 2. 9. DIAL XXVII Verse 30. Whome he hath predestinate them he hath called whome he hath called them hee hath iustified and whome he iustifieth them he glorifieth Tim. VVHat doth this text contayne Silas The seuerall actions and effects whereby God doth witnes his eternall loue to his elect ones and by which as meanes hee bringeth them to their purposed and promised blessednes Here is the golden chain wherby men chosen are drawne vp and ascend to heauen here be the steps and degrees
be both Goats and Sheepe chosen and refused ones The infallible distinction whereof pertaines to God alone Tim. But how is it then that Paul writing to whole visible Churches doth 〈◊〉 them holye elect and Saints as 1. Cor. 1. 1. Thes. 1 4 5. Silas I he cause heereof is manifold not for that euety one were such in truth as Israell an holy Nation yet had many hypocrites among them but first because they were all such by externall vocation whereby beeing seuered from the rest of the vncleane world they are consecrated to Christ. Secondly they all had the sacrament of sanctification an outward seale of election Thirdly because the iudgment of certainty belongs to God onely man is bounde to iudge by charity Fourthly because the denomination followes the better part as the soule beares the appellation of the whole man Fifthly to teach the marke that they that liue in the Church must aime at and striue too namely to bee holy Sixtly because they were such in their owne opinion and in the opinion of the Church Lastly because the holy thinges of God as the word Sacraments c. were committed vnto them Tim. What vse of this poynt Silas First it is a barre and bridle to rash iudgement Secondly it is a spurre to quicken Christians to all care to passe beyond reptobates in the practise of Christianity that they may get a sure testimony of their owne predestination There is no greater motiue to cause vs to follow after true godlinesse then to consider that persons baptised and professours may perish when they be Christians not within but without onely Tim. What instructions learne wee from the latter part of the 24. verse Silas That all the Iewes are not reiected for there were some in whome Gods election and promise tooke place Secondly that the Gentiles are admitted to the fellowship of grace with the Iewes since the publishing of the Gospell the difference of Nation taken away by pulling down the partition wall of Legal and Leuitical ceremonies DIAL XVII Verses 25 26. As hee sayeth also in Osee I will call them my people which were not my people and her beloued which was not beloued And it shall be in the place where it was sayed vnto them ye are not my people that there they shall bee called the children of the liuing God In citing this text out of the Prophet Osee Paul inuerteth the words setting that last which is first in the Prophet hee also leaueth out some words and putteth in others partly for breuity sake and partly to sit it to his purpose but changeth nought either of sence or scope al that he retayneth entire and vntouched Tim VVHat may the scope of the Apostle be here Silas To shew that to be now fulfilled touching the calling of Gentiles which was before by Osee 〈◊〉 Osee had sayed the Gentiles should be Gods people Paul tels vs that they now are so being called to the faith of the Gospell Tim. But to speake this was a thing like to bee grieuous to the Iewes who could endure nothing lesse See Acts 10. 11. Silas Very true therefore the Apostle very wisely proueth it not by his owne testimony and report but by the Prophets and bringeth in God speaking by the Prophets to stop their mouthes the better that they should haue no euasion Tim. But this place of Osee is directly spoken for the comfort of the Iewes howe doth Paul draw it to the calling of the Gentiles Silas Paul being directed by the Holy Ghost could not erre in his allegation Secondly though the Prophet speake it of the Iewes dispersed for their Idolatry telling them that GOD would gather them againe which was done both temporally at their returned from their captiuity of Babilon and spiritually by the preaching of the Gospell yet the Gentiles are meant also as deseruing properly to bee called not a people being strangers from the couenant whereas the Iewes became not Gods people accidentally through their Apostacy impiety and Idolatry Therefore if God would conuert those back sliding Israelites why not the Gentiles also both being equally not Gods people though in diuers manners Further the case stands thus Osee diuides the whole worlde into two sorts one which were his people hauing obtained mercy another which were not his people nor pittied he prophefieth of the former that they should be made not a people and bee without mercy for a time the other shoulde become a people and obtaine mercy and who can these bee but the Gentiles to whome therfore Paul fitly applies that prediction Tim. Tell vs now what we are to learn from this that Paul sayth God spake in Osee Silas That Prophets were but Gods mouth to vtter his minde and penmen or Registers and not authors Tim. What are wee to gather for our instruction out of the Prophesie it selfe Silas That the condition of vs all before grace is most miserable for till we be conuerted vnto Christ wee are not his children nor beloued Tim. Proue this Doctrine Sil. First all those Scriptures which witnesse of vs that without Christ wee are sinners vngodly enemies children of wrath c. proue thus much Rom. 5 6 7 8. Ephe. 2 1 2. Secondly reason proueth it First because in this estate we are without God and all manner of goodnesse Secondly we are slaues vnto Sathan subiect vnto all euill sin and misery Thirdly the comparisons of Scripture not illustrate alone but proue this truth for we are compared to such as sitte in darknesse and in the shadow of death Acts 26 18. to Birds in snares 2. Tim. 2 26. to prisoners in fetters to captiues in the handes of cruell enemies Luke 4 18. to a childe newly and nakedly borne Ezek. 16. to persons deade and rotten in the graue Iohn 5 25. to an house built vpon the sand Math 7 26. to Thistles Mat. 7 16. to winter Cant. 2 11. All which shaddow out our sinfull and woefull estate by nature Tim. What vse is to be made of this Doctrine Silas First it serues to humble the godly by the remembrance of their olde estate that they were once in this dreadfull and vile condition Secondly it serues to make them thankfull with comfort that they are deliuered and set free Psal 103 1 2. 3. beeing so farre vnworthy of grace Thirdly it serues to stirre vp others to praise God for such Christians as they see to bee freed from that woefull estate after the example of Paul Rom. 6 16. and almost in the beginning of all his Epistles Fourthly it serues to confute al such whether Pelagians or Papists which doe ascribe the least power to a naturall man eyther to thinke well or to merite ought with Cod for what good eyther will or worke can be in such as be neyther beloued nor people til Christ cal change them Lastly heere is a warning to all such as doe not finde themselues truely called to make haste out of this
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
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 frō 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 thē 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 〈◊〉 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.