laden with sinne 2. Tim. 3 6. As Sathan set on Eue first so his seruants attempt women which are lesse cautelous yet vehement being once won and powerfull perswaders of their husbands to whome they are neere and deare Howsoeuer this description did agree with such as did Iudaize yoaking Moses and the law with Christ grace in the cause of saluation and doth also well fit other deceiuers and hereticks yet neuer did coate so fit a mans backe as these markes doe agree with popish Fryers Monkes Priests and lesuites especially as it is notoriously known to the whole world how they boast of Iesus of whom they haue their name Iesuites but be nothing lesse then good Christians attending lucre decciuing simple folkes Also consider heere that these markes of discerning bee so many reasons to perswade declining from seducers for who ought not abhorre and auoide such as do peruert the pure doctrine of Christ and perswade vs to sorsake the fountaine of life to goe to Cesternes which holde no water such as also bee hipocrites professing the seruice of Christ yet addicted wholy to voluptuousnesse and gaine such as with goodly and glorious wordes doe bring asleepe vnheedfull persons to the ende they may more securely make a prey of their goods and soules Vpon which considerations all Christians stand bound to obserue and auoide them Tim. But are there no other reasons in our Text to perswade care and diligence in auoyding such Silas Yes these three one from the effects they doe deceiue verse 18. well may they promise life and saluation but death and damnation wil proue the crop which will bee reaped of such imposters as the Serpent beguiled our first parents with hope and great promises so do these The second reason is from the facility of the Romanes verse 19. whose ready listning and obeying true teachers beeing farre and wide deuulged and knowne to their praise might haply imbolden false teachers to attempt the peruerting of them with expectation of like successe for ouer much easinesse in yeelding might giue false Pro phets hope to deceiue thus Origen and Peter Martyr afterwards and Piscator after him doe collect the reason Others thinke by praising their obedience hee encourageth to constancy to continue stedfast in the good way and to take heede of receiuing contrary doctrine To which purpose hee exhorts them to ioyne prudence and simplicity to bee so simple as not to know howe to inuent corrupt doctrine yet so wise and skilfull as to bee able to discerne a strangers voice from Christs voice like good sheepe Iohn 10 4 5. and true Prophets from liars which discretion Paul prayed for to the Philippians Ch. 1 verse 9 10. and exhorts the Thessalonians vnto it Chap. 5. verse 21. why it is needfull see 1. Iohn 4 1 2. Reuel 22. Ephe. 4 14. Which admonisheth al with knowledge to ioyne iudgement and reprooueth such as bee wise to the world but lacke the wisedome of the worde The third reason is from assurance of victory so they watch and obserue these euill workemen which scatter graines of errors in the Lords fielde and striue against their errors they shall surely ouercome by the might and grace of God verse 20. The God of peace will bruise Sathan vnder your feete c. There is in this promise an allusion to the promise in Paradice made to our first parents of the womans Seede to bruise the Serpents head Gen. 3. which implyeth such a conquest and ouerthrow of Satan as hee should neuer recouer himselfe As Ioshua set his feete on the neckes of the fiue Kings and destroyed them This hath bin already in the head Christ perfectly fulfilled and shall bee in his members who must encounter awhile with Satan and his instruments but so they behaue themselues valiantly and place all their affiance in God it shall quickelie come to passe that Sathan howsoeuer he may seeme to prevaile yet euen when one would thinke hee should ouerrun all then shall he take the foyle For God who is with his Church is stronger then the enemies which do fight against it and the peace of his Church is so deare vnto him as none that make diuision shall bee able to stand before him All which hath matter of exhortation to quicken vs vnto all vigilancy in prayer and good endeauours to withstand the assaults of the diuel taking great heed of security ease and spirituall sloathfulnesse least we be surprized on a sudden And heete is also a matter of consolation that we faint not whatsoeuer combates and encounters with heretiks Scismatickes or otherwise happen yet still to holde vp our head and take heart to vs vnder the ayde and helpe of God and his grace seeing the victory will be ours If we hold out but a little while we shall vanquish that very shortly euen in this life whereof wee haue sundrie examples and not onely at the day of iudgement when our victory will be consummate A maruailous comforte that Gods Ministers and children striue against errours sins and schismes with certain hope of hauing the vpper hand Which as it must beate downe despaire and driue away fearfull sluggishnesse so it keepeth from presumption to consider that not by our owne strength not by our owne arme or bow or shielde but it is the strength of God that giues vs the victory And therefore not to vs Lord not to vs but to thy name be rendred the glory Vpon these reasons we in England and other reformed Churches in Europe may iustisie our separation from the Papists whom we haue left and are diuided from but first because they left the Apostle doctrins and diuided them selues from the faith and religion of Christ to embrace nouell errors and diabolicall superstitions contrarie to the receiued doctrine from the beginning by whose hipocrisie and flatery if we haue not suffered our selues to be deceiued to the perdition of our soules but continue stil to fight against the vnder the assistance of the strong God with vndoubted trust of an happie yssue so wee marke and auoide them therein we haue done but duty obeying the commaundement of the great God who bids vs to come out of Babylon and decline such as wold with their subtle speeches and inuentions beguile vs wriggle as a Snake whose head is off with hope to reign in these Churches as sometimes they did Well they may surprize with their craftines some heedlesignorant persons and vnstable but in vaine they looke to subiugate the wise and discreete Christians vnder whose feet God shall rather treade them and Sathan that great Dragon their Captaine vnder whose banner they fight For that kingdome must be destroyed which doth make warre against the kingdome of Christ who is that stone cut out of the Mountaine without hands which shall breake in peeces all other regiments which rise vp against it Da. 2. Tim. What doth the Apostle performe from the verse 20. vntill verse 24 Silas As before hee reckoneth
knowne Lastly there is a fault about diuersity of time for Paul speakes of sins done afore calling these cauilers did wrest his sayings to sins afterwards that whereas the more our sins are afore regeneration the more aboundantly doeth grace vtter it selfe in doing them away yet hereof it followeth not that therefore one beeing regenerate should sin more impudently and securely Tim. What other things doe ye obserue about this obiection Sylas How easy a thing it is for them which cauill against the truth and forsake the grounds there of to fal into diuers errours therefore we should doe well when we reade or heare Scriptures to ponder them ere by way of reasoning we gather any thing from them Secondly we may aslure our selues that the doctrine of our Church touching iustification by faith without works is a found doctrine because such thinges are obiected by 〈◊〉 against our teaching of this truth as was against Paules teaching the same as that it opneth the window to sin ouerthrowes all care of good works Thirdly that the teachers and their doctrine bee subiect to wicked cauillations and therefore they haue neede of wisedome and patience and their hearers of charity Tim. Thus far of the obiection now let vs heare what answer the Apostle maketh vnto this obiection Sylas Hee doeth not answere the argument but doeth perfourme two things in his answere First he detesteth that consequent that men should continue in sin God forbid wherein hee sheweth how grieuously hee taketh it to heare the Gospell defamed with wicked suspicions and accusations whose zeale herein for the truth deserues to be followed Secondly hee giues reason why beleeuers ought not continue in sin because they are dead to sinne therefore they ought not they cannot liue in sinne it is an argument from contraries as if ye would reason thus of Moses he is not aliue because he is dead or of a man that he heareth not because he is deafe so the regenerate being dead to sin by mortification which is the first part of sanctification it cannot bee that they should liue in the seruice of it for death doeth exstinguish life as all men doe know Tim. What is it to be dead to sin Sylas To haue the power and rage of sinne abated by the Spirit of God this worke of the Spirit is called mortification Tim. What differences between these two speeches dead in sin and dead to sin Sylas The first noteth a person vnregenerate that is yet vnder the power of sin drowned in the lusts and desires of sin The second speech poynteth out a person deliuered from the dominion of sinne and so hee doeth not follow and serue the wicked sinfull lusts of his corrupt nature but is as a dead man to them Look what difference is between one that is vnder the water ouer whelmed in a whirlepoole where he hath no footing and another which is compassed with waters but hath sure footing and his head aboue water such oddes there is betweene one dead in sins beeing plunged deepe into the lusts of the flesh ouer head and eares and another that is dead to sin beeing so compassed with infirmities of sin as there is a power in the Soule ouer them from the sanctifying grace of Christ. Tim. What is it to liue in sin Sylas It is this in the whole course of ones life and all the actions thereof to be obedient to the motions of sin as a mans life is nothing but a continuall act of sinning From al which we learne that seeing euery iustified person is sanctified and dead to sin therefore such as still obey their wicked lusts and licentiously liue in sin in vaine doe they professe themselues to be beleeuers and to haue their sins forgiuen them for such as be dead to sin are no more to be perswaded to loue and practise sin with delight therin then a man naturally dead is to bee mooued to feare or ioy by hauing terrible or pleasant things presented to him and they which are otherwise following the seruice of sin with pleasure in it therein sufficiently testifie that their sins are not forgiuen and that they are vtterly voyde of faith because they lacke sanctification the necessary fruite of faith DIAL II. Verses 3 4. Know ye not that all wee which haue bene baptised into Iesus Christ haue bene baptised into his death Wee are buried then with him by baptisme into his death that like as Christ was raysed vp from the dead by the glory of his Father so we also should walke in newnes of life Tim. VVHat is the purpose and scope of this text Sylas To proue that beleeuers are dead to sin by their communion with Christ and with his death whereof baptisme is a sure and effectuall pledge the reason stands thus all beleeuers are partakers of Christ himselfe baptisme being a testimony of their communion with him But whosoeuer are partakers of Christ are also partakers of his death for mortification of sin as well as of his resurrection for quickning to a new life therefore all beleeuers are dead to sin by the vertue of Christ his death communicated to them by the Holy Ghost and therefore cannot liue in sinne Tim. What doth this text contayn as subiect and substance of it Sylas The doctrine of sanctification which is declared and set foorth three wayes first by the parts secondly by the cause thirdly by the testimony or pledge of it Tim. What be the parts of sanctification Sylas Three first the death or mortification of sinne Secondly the buriall of sin which is the progresse of mortification The third and last part is newnes of life or viuification which is our quickening to a newe and godly life Tim. What do ye call mortification or the death of sin Sylas It is that action or worke of the Spirit whereby the tyranny and power of sin is weakned and taken down that though sin do still liue in the faithfull and tempt them to euill yet it is truely sayd to be dead because in mortification the strength and vigour of sin is so broken and abated as it can euer recouer his old force againe but wasteth dayly till it be consumed as we vse to say of one that cannot recouer his health that hee is a dead man though yet he breathe and liue Tim. Tell vs now which is the second part of Sanctification Silas The buriall of sinne which is a new worke of the spirit whereby sinne already mortified doth still more and more consume and moulder as a dead body wastes in the Graue the buriall of sinne being the proceeding of the death of sinne till it be abolished and brought to nothing as the buriall of the body is the progresse of naturall death Tim. What is the third part of Sanctification Silas It is newnesse of life whereby the soule is quickned and enabled to leade a new life that is to liue godlily and iustly Tim. What is meant heere by the glory of the Father Silas
our selues he working in vs both will and deede Ephes. 2 10. Phil. 2 13. but this righteousnesse of Faith is easier in regard of the manner of the worke because the Law requireth the ful obedience thereof to be performed by our selues which cannot be in this infirmity Ro. 8 3. But Faith referreth and sendeth vs to Christ for the perfourming of the Law and in regard of the manner of the worke it is farre easier to beleeue the Law to bee done by another who was able to fulfill it and was sent for that end then to do it our selues Also much easier it is to beleeue and giue assent to a true promise then to keep strictly without failing all Gods commandements If a King should say to a Subiect Conquer mee such a kingdome and I will giue thee my daughter with large dignities and liuings were it not harder then if he should say doe but trust my word and I will do all this for thee In these considerations one saith that saluation hath but a short cut it requireth no external labour but inward beleefe and Caluin saith that by the operation of the Spirit thou maiest easily beleeue with thy heart and confesse with thy mouth And Lyranus saith heere is shewed the facility of the righteousnesse of faith And Faius thinketh this saying of being neere in the heart and mouth to be a Prouerbiall speech commending the readines of that which is in the heart and mouth Tim. What vse heereof Silas It ministreth comfort to Christians to consider that the meanes of passage to heauen be not vnconquerable and vnable to bee attained Secondly it declares how vncomfortable Popish Doctrine is which excludes and shuts out all hope of being saued by tying saluation vnto an impossible condition of fulfilling the Lawe Thirdly it stirreth vs vp to the loue and praise of Gods goodnesse in appointing so easie a condition and giuing vs power to keepe it For Faith is the gift of God DIAL VIII Verse 10 11 12. For with the heart man beleeueth vnto righteousnesse and with the mouth man confesseth vnto saluation For the Scripture saith c. Tim. WHat doth this Text containe Silas First a repetition and confirmation also of that which was saide touching saluation the effect of righteousnesse by faith togither with an explication of the persons to whom righteousnesse and saluation belongeth The thing here repeated is that a Christian that beleeueth in Christ dead and raised to life and confesseth this his faith before men shall certainly and without doubt be saued Wherefore let vs obserue these things that faith and confession are coupled together as the tree and her fruite and as the Mother and the Daughter Also they be set soorth by their proper subiect or seats whereto they cleaue and wherein they sticke and rest Faith in the heart and confession in the mouth Lastly not the parts but the degrees of saluation be pointed at The first degree or beginning of it is righteousnesse to wit absolution from sinne by free pardon through the merit of Christ his death and being accounted iust before God by the worthinesse of his obedience to the Morall Law The second degree is perfection of saluation in heauen all the proceedings thereunto from Iustification till Glorification in Heauen heere called saluation Tim. Whence is the Confirmation of this proposition fetched Sil. From authority of Scripture as of Esay 28 16 v. 11. and Ioel 2 32. verse 13. Tim. What dooth Paul in the explication of the persons which shall be partaker of this saluation Silas First hee noteth them by an vniuersall particle Whosoeuer without difference of Nation or sex or age or condition Secondly he particularly nameth both Iew and Gentile which in respect 1. of saluation 2. and the neede thereof by sinne 3. with the meanes thereof by Faith are equal as he proueth by two Reasons one from the vnity of Gods effence who is the same Creator and Sauiour of all the elect Iew and Gentile Secondly from the immensiuenesse of Gods mercie which is so large as that it can suffice all sortes of people which trust in his Sonne and cal vpon him verse 12 13. Therefore by calling of the Gentiles nought was taken from the Iewes these were no whit endamaged by sauing them God is sufficient for both Tim. Come we now to the Interpretation and tell vs what is meant by Man As also what is meant by beleeuing Sil. By man is meant euery true Christian man or woman And by beleeuing is meant not onely to assent vnto the Doctrine of Christ but with confidence and sure affiance to embrace it Tim. What is meant by the Heart Silas The soule with all the faculties thereof but especially the will and affections which are therefore in phrase of Scripture tearmed the heart because the soule keepeth her chiefest residence in that fleshie part of man called the heart sitting and shewing her selfe there as it were in her chaire of estate Tim. What is it With the heart to beleeue to Righteousnesse Silas It is the same with that phrase Ro. 4 5. to haue Faith imputed for righteousnesse or with that Ro. 9 30 to attain to the righteousnes of faith or Gal. 3 14 24. To receyue righteousnesse or to bee made righteous by Faith Tim. What Lessons are wee to learne from the first part of the tenth verse Silas First that vnto righteousnesse before GOD that is to remission of sinnes and perfect Iustice by Christs death and resurrection there needes on mans part nothing but a true and liuely Faith Indeede good workes are witnesses to testifie the truth of this faith before men and vnto our selues but when the speech is of getting and receiuing righteousnesse euen pardon of our sinnes and eternall life by Christe workes are cleane to be shut out and excluded as hauing no power to enable vs to embrace Christ and this is the controuersie between vs and the Church of Rome that whereas they do part the instrumentall cause of our righteousnesse betweene Faith and workes wee attribute it vnto Faith onely according to the doctrine of the Scripture Rom. 3 27 28 29 30. Gal. 2 16. and of the Fathers agreeable thereunto The beleeuing man shall bee iustified in Faith onely Ambrose on 1 Cor. 1. Whosoeuer trusteth in Faith onely is blessed Hierom Chap. 3. vnto the Gal. By Faith onely shall Christ saue the offenders of the Lawe Chrysostome on the Ephesians To these might bee ioyned Basil Theophylact Hilarie Cyprian many more which teach the same truth as we now do Tim. What vse of this Doctrine Silas First it instructeth vs to know how necessarie Faith is for where this is there righteousnesse is and there is no righteousnesse where Faith is wanting Secondly it conuieteth the Papists of greeuous slaunders in that they charge Luther to be the first inuenter of this Doctrine touching righteousnes by Faith alone Whereas
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
19. it is said that some were of vs and some were among vs the former remayned in the Church the other did not but plaide Apostataes and reuolcers running to the enemies campe Tim. These knots being loosed shew vs the instructions wee haue from these first wordes Sil. The doctrines from them be two first the promise of grace and saluation is not fixed or tyed to fleshly generation the reason is because grace commeth by regeneration at the pleasure of God and not by generation at the will of man Iohn 1. 12. 13. Godly parents doe conuay their corrupt seed to their children but not their sanctifying Spirit else all that descend of faithfull parents should bee saued which is not so as in Ismael Esau Cayne Absolon c. Tim. What profit is to be made of this doctrine Silas It warneth all children which come of godly parents to striue to bee like them in faith and vertue as Christ exhorteth the Iewes Iohn 8 39. to doe the workes of Abraham and Paul Rom. 4. 12. to tread in the steppes of his faith otherwise the piety of progenitours will not helpe for not springing from good parents but beeing like them makes vs happy the Iewes were of Abraham and yet were broken off Tim. What is the second doctrine Silas This breaking the branches teacheth vs that it is not enough to professe God for so did these Iewes nor to know him and haue the Sacrtments for so had they but to labour to bee well grounded and rooted in Christ by a liuely faith working by loue For all they that bee not thus seeme they neuer so holy and glorious may shall fall be broken off either at death or when the winds of temptation blow Math. 7 25. Tim. What vse of this instruction Silas It serues to reprooue such as rest in externall things neuer trying themselues their end is to bee deceiued at last as they which trust in a crackt Title or leane on a broken staffe Tim. What is meant by the wilde Oliue tree Silas The wilde Oliue is put for a branch or grift for whole trees vse not to be grafted but branches these braunches of the wilde Oliue signifie all the Gentiles which serued Idolles for the liuing God because they were as the wilde Oliues namely heerein that as the wilde Oliue though it haue the forme and shape of a true Oliue yet lackes the generous and fruitfull iuice of a true Oliue and therefore yeeldes no pleasant fruite so the Gentiles being without the faith and profession of Christ and true pietie had shaddowes of manie Vertues and shewes of goodnesse yet indeede were verie vncleane and accursed as Ephesians 2 1 12. and 4 17 18 19. Tim. What do we learne from hence Silas The miserable condition of vs al without Christ that howsoeuer we may be commended for very honest men and haue some appearance of the Image of God some shew of faith and godlinesse yet before our incorporation into Christ we lacke his Spirit vtterly bring forth fruite which is bitter euen fruite to death such as be reckoned vp Gal. 5 19 20 21. The Reason is because all is sinne and death which is estraunged from Christ. Tim. What profit is to bee made by the knowledge and meditation of this condition Silas It serueth to instruct and stirre vs vp vnto modesty and humility vnto which end it is heere presented to the Gentiles euen to suppresse their pride and arrogancy Also it prouoketh vs to thankfulnesse for the benefit of deliuerance from it when it is compared with the contrary condition wherein men did lye before such deliuerance as Eph. 2 4 5. And the benefit when it is perceiued in the worthines of it which without such comparison cannot be causeth an higher esteeme and sweeter sence of it and that kindleth the more loue towards the giuer God more reioycing in his bounty whence floweth all Christian and true gratitude Tim. What other matter do ye obserue heere Silas The difference which is betweene naturall and spirituall grafting For in naturall grafting a good and sweete science or braunch is grifted to a sower crabbed stocke by slitting and pricking the same the bad sappe whereof is chaunged into the good iuyce of the good branch but in the spiritual in grafting it is quite contrary for then wild branches which are wicked vnnatural men are grafted ioyned to the good and noble stock Christ by whose spirit and grace they are altered and made new creatures like himselfe Ephe. 4 24. otherwise both kindes of planting agree in this that they make the branch and stocke to be one Tim. What is this roote into which they were grafted Silas It is Abraham in regard of the couenant made with him and as he was ioyned to Christ. And to bee grafted into this roote is to become one people of God with the Iewes growing vp into one church with them as if they had beene deriued from Abraham by carnall generation and so to bee made members and partes of the bodye of Christ which is the fellowship of al faithfull people Tim. What is meant by Oliue Silas The Church of the Iewes whereof Abraham was the roote and father so called for resemblance sake vnto an Oliue Which Metaphor we finde in Ier. 11 16. and Psal. 52 8. and Iudges 9 9. And it is like those other Metaphors of a Vine Iohn 15 1. and of a Figge tree all which fitly represent the estate of the true Church of God in respect of the coniunction which is betweene the roote and the stocke and in regarde of theyr great fruitfulnesse and sweete pleasantnesse Tim. What is meant by the fatnesse of the Oliue Silas The Doctrine of the Gospell all the benefites of Christ all the graces of the Spirit with the priuiledges of the Church called in the Psalme the marrow and fatnesse of Gods house Psal. 63 3. Tim. What learne we hence Silas That we bring no merits to our owne iustification no more then a branch can helpe to graft it self or a man to beget himselfe Secondly it is a great excellency to be a true member of Gods Church for such be vnited with Christ as the branch the oliue be Thirdly that they which are such ought to abound in all the fruites of the Spirit mentioned Gal. 5 22 23. Fourthly the Iewes before Christ and the Gentiles which nowe do beleeue in Christ haue the same roote the same Spirit faith the same Church and Sacraments with some difference in outward signes and rites Contrary to their wicked Doctrine who teach that the Iewes had but the figures onely of that whereof wee haue the truth and substance a Popish fantasticall conceite crossed by many hundred places of Scriptures DIAL XV. Verse 18. Boast not thy selfe against the branches but if thou boast thou bearest not the roote but the roote thee Tim. VVHat is the drift of this Text
reprobate because howsoeuer no man in Gods eternall counsell is refused for sinne yet God in time doth not destroy men but by reason of their ignorance vnbeleefe and sinne so as man beareth in his own bosom the roote of his own ruine he may blame nothing but his owne vnbeleeuing heart reiecting Gods promises most wickedly Secondly wee learne that vnbeleefe is a sin most odious vnto God and dangerous vnto men in whom it raigneth For as it cast Adam out of Paradice and kept Moses from entring into the promised Land So it depriued the Iewes of the couenant and promises of saluation The reason why God doth so detest it is first because it robbeth him of his glory quite taking from him the praise of his truth power and mercy which in effect is to make no God at all but an Idoll Secondly vnbeleefe doth reproach God and maketh him a lyar which is to make him not a God but a Diuell who is the father of lyes 1. Iohn 5. 10. Thirdly because as faith is the mother of all good workes so infidelity is the mother of all euill for from thence it is that we runne into all euill because we doe not beleeue the word of God whereas other sins spoile God of his authority the vnbeleefe strips him of his efsence and very being Lastly vnbeleefe is such a sinne as doth violate deface the whole doctrine of the Gospell whereas other sins are committed but against some one part or parcell of the word of God Tim. What profite are Christians to receiue from the knowledge and meditation of this doctrine Silas It serues to informe vs in what miserable case the members of the Church of Rome liue aud dye in in so much as they do flye to the merite of their owne works for life and saluation before God reiecting the grace of Christ by vnbeleefe euen as these Iewes did Secondly it serueth to exhort vs Christians that we neuer seeke otherwise to be iustified and saued then by the faith of Iesus Christ. For if the Iewes fell from the couenant of God and lost all their dignity temporall and eternall because they set vp their owne righteousnes by workes and would not seeke to be iustified by beleeuing in Iesus Christ how may we looke to keepe our dignity degree and standing if we shall refuse Christ through infidelity and trust in our owne merites Lastly it warneth vs aboue all other sinnes to striue against an vnbeleeuing heart for whatsoeuer sinnes wee haue yet they destroy vs not so we haue faith to beleeue the remission of them and wicked men are damned not so much for committing sinne as for vnbeliefe because they refuse mercy and pardon offered Not but that the least sin hath in it the merite of eternall death Rom. 6. verse last much more the greatest But as the smallest sin shall bee imputed to him which is an vnbeleeuer so not the foulest shall bee laid to his charge which truely repenteth and beleeueth in Christ as wee learne from Marke 16. 16. Iohn 3. 16. 18. 35. Acts 10 43. DIAL XVII Verses 20 21. And thou standest by faith bee not high minded but feare for if God spared not the naturall branches c. Tim. OF what kinde be these wordes Sil. They be extraordinary stirring vp the beleeuing Romanes vnto Christian humility and godly feare and they bee dehortatory dehorting them from pride arogancy and security Tim. What be the parts of these words Silas Two first a proposition be not high minded set foorth by the contrary humble reuerence of God or reuerent humility Secondly the rendring of reasons to confirme the duty propounded These be two the one is taken from their present good condition to wit their free insition or grafting into Christ by faith thoustandest by faith The second is drawn from their future danger if they should grow proud and carnally secure then they also should bee broken off as the Iewes are This reason should be thus amplified by an argument a minori for it is lesse likely that God would cast away and cut off the naturall branches and true Oliue the Iewes his first and peculiar people then the wilde braunches the Gentiles which were afterwards planted in Therefore if hee haue done that hee will also doe this except they feare the offence of God and bee humbled by the due sight of their vnworthines The summe and scope then of this Scripture is to perswade the beleeuing Gentiles in regard of Gods free and great mercies also in respect of very great perrill that they bee not puffed vp with Gods benefits and so waxe proud and carelesse but rather be carefull labouring day and night in godly feare to preserue their faith and to keepe themselues in that gracious estate wherein they are settled by the faith of Christ. Tim. Come to the wordes and tell vs what is meant by thou Silas The whole body and congregation of the Gentiles of what countrey soeuer and namely the Christian Romanes which had receiued the religion of Christ which are here spokē vnto as if they were but one man that euery person might thinke himselfe spoken vnto and so apply it Tim. What signifies standing Sil. Sometimes the certainty of faith and grace Rom. 5 2. sometimes constancy 1. Corint 15 1. and 16 13. but here it signifies the state and condition of a Christian or of a member of a Christian Church standing is the same with grafting verse 19. Tim. What signifies faith Sil. Either the profession of faith in the mouth if wee referre this vnto such as be hypocrites which are known to God onely or the guift of true and liuely faith in the heart freely apprehending Gods grace in Christ if wee referre it to true beleeuers The summary meaning is thus much that our condition and estate as we are Christians and members of Gods Church doth consist wholly and onely by the mercies of God embraced by fayth in Christ either seemingly as by counterfet Christians or truely and indeed as by right Christians which are so indeed as they be named Tim. What is the doctrine out of these first words Silas That the state and very being of a Christian dependeth on faith For as before Paul layed downe infidelity to be the true and proper cause of the breaking off destruction of the Iewes so now he signifieth faith to bee the very cause of ingrafting the Gentiles into Christ. Faith is it then that makes vs to bee Christians and members of Gods Church Galat. 3 26. Wee are made the 〈◊〉 of God by faith in Christ and againe We are made righteous by faith And herein is a maine difference betweene faith and all other graces and works of the Spirit as hope loue repentance c. that those doe not make vs but declare vs to be the children of God as it is sayed of loue that thereby wee are knowne to be Christs Disciples Iohn 13 35. 1. Iohn 3 23. but by faith we are
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
it is that they neuer put on Christ vnto Iustification who labour not for the graces of Sanctification He hath not Christs death to forgiuenesse who doth not tread in the steps of Christ his innocency and obedience Tim. What is contained in the last clause which is the closing vp of the exhortation Silas It containes an aunswere to a close Obiection What then might some say shall we cast off all care of our flesh and bodie and wholly minde the furnishing of the soule To which hee answereth Not so wee may be prouident for the health and wel-fare of the bodye which is the tabernacle and instrument of the soule to dwell in and to worke by so as wee doe not forecast to fulfill our sinnefull desires and affections by immoderate vse of the blessinges and pleasures of life A sober vse of earthly creatures and pleasures is alowed such as may not hinder but helpe vs making vs fitter in all purenesse to serue and honour God CHAP. XIIII DIAL I. Verses 1 2 3 4. Him that is weake in the Faith receiue vnto you but not for Controuersies of disputations One beleeueth that he may eate of all things and another which is weake eateth hearbes Let not him that eateth c. Timotheus WHat is the coherence of this Chapter with the former Also tell vs the contents and generall parts thereof Silas The occasion of this Chapter was a difference betweene the beleeuing Iewes and Gentiles about meats drinks Feast dayes and such like indifferent things in the vse whereof he now teacheth that charity ought to gouern and the end thereof to bee the peace and edification of the Church As tofore he handled things necessary being commanded or forbidden of God and laide downe duties belonging vnto all sorts of persons friends enemies Brethren Magistrates priuate and publique persons both to our selues and others so now hee passeth vnto things of a middle Nature neyther required nor prohibited in Diuine Law about which there was hot strife and contention betweene the stronger professors which were perswaded of their Christian liberty purchased by Christ and published by his Gospell and the more infirme and feeble Iewes which were yet very ignorant of their libertie exhorting those of more perfect in knowledg to haue a charitable regard of the others weakenes and the weaker not hastily to iudge the stronger as aposlates from Moses that brotherly loue concord might be maintained and scandals auoyded The whole Chapter may be diuided into two generall heads one is a proposition of a duty verse 1. The second is the explanation and enlarging of it to the end of the Chapter Tim. What may be the method and order obserued in the foure formost verses Silas In these verses wee haue a precept of meekenesse and loue laid downe in verse 1. Secondly the thing is named about which the dissention did grow to wit meats and dayes verse 1. Thirdly the euill effects of this disscation the strong despised the weake for their ignorance the weake condemned the strong for contempt of Moses law verse 3 4. Fourthly the reason whereby Paul perswadeth vnity first a beneuolentia 〈◊〉 Dei God hath receiued him Secondly à iure gentium from common equity none may iudge another mans seruant Thirdly à potentia Dei God is powerfull and able to establish the weakest therefore contemne not one another Now the precept in verse 1. is this They of greater knowledge ought louingly to instruct and patiently to beare with the weake in faith not troubling them with vaine disputation aboue their capacity In this verse wee are to note foure things First the persons spoken too the strong in faith Secondly the persons towards whom loue is to be shewed the weake Thirdly the actions to bee done receiue Lastly the thing not to be done not to dispute to make them doubtfull Tim. Interpret the words that we may gather doctrines from them Silas By faith is meant not donum but doctrina fidei that is not the guift but the doctrine of faith the doctrine touching Christian liberty propounded to bee beleeued They are saide to be strong in faith which were more perfectly instructed in this doctrine as verse second sheweth such as were more rude and ignorant in this particular doctrine hauing yet not learned it are tearmed weake Tim. What is our doctrine from hence Silas In the Church of God militant there is great difference betweene Christian and Christian as touching the measure of their knowledge and other of their graces which depend thereon The Church is like a body a family and an Orchard and as in the body some members be more excellent and stronger then others In a family there be persons of different ages and statures In an Orchard there be some old trees and yong plants So in the Church some haue more knowledge and faith and some haue lesse some bee totally strong beleeuing firmely all the points of Christian doctrine as Abraham and these be called perfect and spirituall by Paul others bee strong in part whose vnderstanding in enlightened in some speciall point wherein others doubt as the Romanes heere so some are wholy weake as new begotten Christians others in part onely as these Iewes The reason of this difference is because some come sooner to Christ some later Secondly also some haue more illumination giuen them in their new birth and some lesser Thirdly some are more studious in the Scriptures and giue more time and diligence vnto knowledge and godlinesse then others doe Tim. What is the vse of this doctrine Silas First it serues to reproue such as condemne the Church because all bee not a like wise and holy as if wee would blame God because he made some greater lights some lesser Secondly to admonish vs not to be offended with this inequality beeing the constant estate of the Church by the most prudent administration of God so ordering it for most excellent endes that the stronger may haue greater matter of praise for their greater measure and more ability to shew loue in instructing the ruder and the weaker haue more cause both of humility and industry striuing to ouertake better learned Christians As in the creation the variety of Gods workes so in the regeneration of the elect the diuersity of his guifts doe much commend the manifold and maruailous wisedome of almighty God Tim. What is signified by receiuing the weake Silas To receiue is to take one to vs with an affection of loue to the ende to cure his weakenesse and as a friend to care for his strengthening In this sence is this word attributed to God verse 3. Also to Philemon verse 12 17. see Galath 6 1. where the meaning is expressed in other words It containeth three things or actions of charity First to ioyne them vnto vs and not to separate our selues from them Secondly with patience to beare them Thirdly with better instruction to confirme them Tim. What is our doctrine from hence
instructions in these words thus opened Silas That in the beginning of the Gospell when the Doctrine thereof was yet newe vnwoonted or vnknowne and the Church yet being as a tender plant or as a childe in the Cradle it pleased God to accompanie the publishing of his trueth with the gift of woorking myracles the better to countenance and confirme both doctrine and the Church Marke 16 20. These Tokens and wonders which at the first did ratifie the Doctrine as seales establish couenants are stil to this day of force to giue credite to the same doctrine taught now in the reformed Churches to be diuine and from heauen So as he which without a myracle will not now beleeue it when all the world beleeueth it he himselfe may be accounted a wonder We doe vse to water plants when they are newly set and but tender afterwardes being growne vp to be trees we cease then to water them so the Church and doctrine of grace when it was new needed confirmation by myracles but now it is growne old and vniuersally receiued there is no such vse of Myracles Let vs rather suspect the Popish religion to bee the new Religion and their Church no Church of Christ because they build the truth and credit thereof vpon wonders which are no perpetuall nor effentiall notes of true Prophets and true Church but common to all Prophets both false and true See Deut. 13 1 2. Mat. 24 24. 2 Thes. 2 9. and Reuel 13 13. False Prophets false Christs yea that Antichrist shall be permitted for the probation of the faithfull and perdition of the vnfaithfull to worke wondrous workes which are called lying wonders 2. Thess. 2 9. both because they be many of them but iugling trickes packed by the cunning of Friars and for that they tend suppose they should be done to deceiue men to establish their lyes superstitions and heresies of Popery also because oftentimes they are done or do proceede from Satan the Father of lies Whereas all true myracles as our Text teacheth for their end doth serue to confirme the truth of the Gospell and for their beginning they alwaies be wrought by the mighty Spirit of God who alone can alter the course of nature and do wondrous things Satan and his imps do some things to be wondred at of such as cannot perceiue the causes of those things which impostures cunningly hide But if that miracles were necessary we are not vtterly destitute The straunge proseruation of Luther and Q. Elizabeth against many deadly enemies is maruailous if not myraculous also the discouering of the Gun-powder Treason in so strange a sort Maister Hawks clapping his hands thrice for ioy in the fiery flame Cranmers hart whole in the fire his body being burnt as it hapned to others are not these wondrous matters Tim. What may wee obserue from the end of the 19. verse with the 20. and 21 Sil. It commends to vs these few instructions Whereas Paul had filled with the Gospell that is had brought to the faith of Christ by plentifull and diligent preaching the Gospell so many people and prouinces as were mightily distant one from the other as I Hyricum which is thought to be that which at this day we call Slauonia is distant from Ierusalem the Metropolis of Iudea which in a right line is iudged to be about 350. Germain miles but was much larger space going by circuites and fetching compasses as it is knowne he did In this example of the Apostle I say carying the word to such Barbarians and superstitious places with such extreame labour and both manifest and manifold dangers whereof we reade in the Acts and in 2 Cor. 11. wee haue the Image of a faithfull Minister filled with loue of Christ his Kingdom and mans saluation to the reproofe of such as with farre lesse paines and no perrill at home may and ought to preach Christ euery Saboth and will not and it giueth due encouragement to all such as do the Lordes worke with fidelity and industry to perseuer in theyr godlie course whereof they haue Paul such a noble president patterne As God will looke for much of them to whom he committeth much so they which doe improoue their Talents and encrease them vntill they come to be tenne Talents such shall be set ouer ten Cities and enter into their Maisters ioy when the sloathfull shall heare Take him and binde him c. Furthermore as Paul in few words ran ouer an heap of Myracles and an infinite company of Cities in ver 19 to set forth his infinite labours to the example of others so in that he studied and did euen in an holy ambition as men striue which be greedy of worldly honour contend to fulfil the prophesies concerning the carying the name and Gospell of Christ where it had neuer beene preached by any before him yea where the sound of Christ neuer came Heerein first he did approue himselfe a true Apostle whose office was to call ignorant heathnish people to Christ and to constitute Churches which they might leaue to others to builde forwarde as Paul did in Ephesus and Creta 1. Timothy 1 34. Titus 1 4 5 6. Faire vnlike to that which Iesuites boast to bee done by them in India for neyther bee they commissionated for the whole world as the Apostles were neyther preached they the truth of the Gospell but their owne errors the traditions of Rome and gathered Churches not to Christ but to Antichrist to increase not Gods but Sathans kingdome making them an hundred times worse then they were before yea by their extreame cruelties making the name of Christ odious to those Pagans Secondly in that Paul sought as well to instruct such as were conuerted as to gaine to Christ such as were strangers from him we see againe his affection to Christs glory and kingdome which should bee a spur in the sides of all Christs true Ministers to quicken them to al care and labor for the enlarging of Christs flocke and getting to themselues testimony of their calling from God by the zeale of their hearts and fruites of their indeuour as Paul had from the accomplishment of propheticall Oracles whereby his extraordinary Apostolicall function was warranted to him selfe and the Churches of Christ. DIAL V. Verses 22 23 24 25 26 27 28 29. Therefore also I haue beene let oft to come vnto you but now seeing I haue no more place in these quarters and also haue 〈◊〉 desirous many yeares agoe to come vnto you when I shall take my iourney into Spaine I will come to see you c. Tim. VVHat is contained in all these verses Silas The hope and promise of Pauls cōming to the Romanes which he setteth foorth by the mouing cause to wit the vacancy of his businesse in these parts where he was Secondly by the feruency of his desire which he had a long time to see them in verse 22 23. then by the circumstance of time when hee woulde come to wit when
Luke hauing so good occasion to mention him Acts 28. haue passed him ouer in silence and Paul hauing beene a free prisoner for two yeares at Rome complained that all forsooke him What Peter too no verily which argueth all this space Peter not to haue beene at Rome Sure it is impossible hee should sit Bishop there so many yeares full 25. till the last yeare of Nero as popish Chronologers reckon and to suffer martyrdome there and haue his Sepulcher ther. Or if al this were true what is this to the Pope being no successor to Peter in doctrine and piety whatsoeuer he be for place and dignity If he had succession of his chaire a thing more then questionable yet hee had none of his faith From which Rome nowe how farre it is gone from ancient Rome hath beene in sundry parts and passages of this Epistle obserued and in many other more learned and vnanswered nay vnanswerable treatises hath beene of late demonstrated both at home abroad so as were not their fore-heads of bras their hearts of adamant their consciences seared with an hot iron they would blush for shame and repent with sorrow that they had so long striuen for Dagon for an idolatrous religion and for Babylon a Mother of abhominations and whoiedomes Reuel 17. 5. Of whose cup of fornications as they still delight to drinke so they certainly shall drinke with her of the cup of Gods vengeance Reuel 18 4 and 16 19. By the Churches of Christ hee meaneth particular assemblies members of the vniuersall Church neere to the places where Paul was nowe remaining professing the faith of Christ and denominated by their places where they were as the Church of Corinth Galatia Antiochia c. DIAL II. Verses 17 18 19 20 21 22 23. Now I beseech you brethren marke them which cause diuisions and offences contrary to the doctrine which you haue learned and auoide them 18. For they that are such serue not the Lord Iesus but their owne belles and by good words and faire speeches deceiue the hearts of the simple 19. For your obedience is come abroad vnto all men I am glad therefore on your behalfe but yet I would haue you wise to that which is good and simple concerning that which is on ll 20. And the God of peace shalltread Sathan vnder your feete shortly The grace of our Lord Iesus Christ be with you all Amen 21. Timotheus my work-fellow c. Tim. HOw doth the Apostle proceede and what things be contained in these verses Silas When he had mentioned and saluted diuers godly persons amongst them whom hee would haue to set as examples to follow now hee admonisheth them whome they are to eschue namely hereticks and schismaticks which by opinions rent themselues from the truth of doctrine or in their wicked manners giue scandals Touching these hee would haue them marked and narrowly looked into because they are not easily found out and through negligence of ouerseers they doe creepe into the flocke Secondly hee wisheth to auoide them both by shunning priuately their company for feare of taking infection from them and of hatdening them by our familiarity and by shutting them after once or twice admonitions Titus 3. 10. out of publike assemblies by excōmunication which is the sword of the Church to strike and cut off rotten and pernicious members Also by casting them into banishment if they goe on to peruert others which is the Magistrates care and part verse 17. and in verse 18. To the end the Christians at Rome might the better consider and decline such pests and Serpents which at Corinth and Galatia had bia and were like enough to be among the Romanes also to wind in themselues to disturbe the peace destroy truth and vnity of the Church which Sathan in his members most studiously endeuoureth therefore hee giueth certaine notes whereby to know these seducing and scandalous persons The first is they seeke to turne men from the true doctrine such as ' Paul in this Epistle and other Apostles in their Sermons and writings taught broaching opinions eyther ex diametro contrary or at least besides para signifies both as Rom. 1 26. that doctrine which is apostolical The purity of the wholesome words of Christ is corrupted when ought eyther other or otherwise is brought in eyther when truth by humane inuentions is adulteiated or false doctrine apparantly crossing the Scriptures is maintained 1. Tim. 1. Gal. 1 8 9. This is then one signe of a deceiuer to leade awry from ancient doctrine receiued from the beginning by the ministry of Christ and his Apostles Iohn 2 20. Another signe in verse 18. is their hypocrisie howsoeuer they indeed ought to be and in words doe pretend to be seruants of Christ hauing his name Iesus Lord c. and the profession of him much in their mouths as if they were the onely persons that tooke pleasure care to please serue and honour him to defend his saith and religion yet they doe nothing lesse being enemies to his doctrine and true seruants Phil. 3 18. and thinke they doe a meritorious acte to destroy true Christians Mat. 10 17 18. Iohn 16 2 3. The third signe is their ende they aime at which is to serue their belly for filthy lucre they teach things which they ought not 1. Tim. 6 5. Titus 1 11 12. making their belly not Iesus Christ their God Phil. 3. 18. And who would not be ashamed to haue them for teachers who haue their belly for their God coyning new false opinions for temporall commodities sake The fourth marke is from their arte and practise which they vse when they will seduce it is by faire and flattering speeches whereby they steale away mens hearts pretending their good when they meane it not as the Serpent circumaented Eue promising much and performing nothing speaking pleasing things as if they would lay bolsters of doune vnder their elbowes Ezokiel 13 18. and with sweete sugred words praising both the persons and doings of such as they would ensnare like Phisitions who minister delectable things so these sooth and smooth ouer mens faults commending where they should condemae and this is signified as Origen thinketh by sheepes cloathing Mat. 7 15. As greedinesse for their bellies declares them to be rauenous wolues as the Crododile by shew of pitty and humanity doth beguile such as come neere him so do these corrupters seeke nothing but to deceiue by their flatterings like Iudas or Ioab speaking sweete words that without suspition they might put out the sting of erronious doctrine and this their cunning makes it so hard to discouer them and so much the more needefull to marke and obserue them The last thing whereby they are heere noted is the obiect whereupon these impostours doe worke and it is vnwary and heedlesse people which neyther mistrust nor marke their malice Widdowes whose houses they deuoure vnder pretence of prayers and blessings such as Paul speaks of silly women
presence and helpe for their better profiting in the Gospell Rom. 15 22. His imployment in other Churches deferred his comming to Rome though he much long desired it Whence let vs learne that God according to his vncontrouleable wisedome doth order and direct the course of the Ministery to whō he pleaseth sometime causing the raine of Doctrine to fall vpon one Citty or Country and sometime on another as hee seeth it meet for the commodity of his Children and for his owne name and honour Also obserue that God vseth to crosse the purposes of his Seruants and Saints being in snew good and holy bringing to passe his owne decrees at a further time and after a farre other manner and way then men had determined When God would preferre Ioseph it was disliked of his Father and Brethren yet God brought it to passe by another meanes then they dreamed Paul purposed to come to Rome to establish them but he must doe it at such a time in such a fashion as God would for after many troubles suffered at Ierusalem he was sent bound to Rome and God turned Paul to preach to the Macedonians whereas he had meant to teach in Asia yet Paul sinned not heerein that his will was not agreeable to Gods secret will for it is sinne to a man to transgresse his reuealed will Hence it is that a Christian with a good mind may will that which God willeth not as a good Child with a good affection may wish his fathers life whom the Lord will haue to dye againe a man may wish with an euill mind that which God willeth well as a wicked Child may euilly desire his fathers death which God iustly purposeth Finally note that Sathan casteth innumerable hinderances in the way of Gods Ministers to stop the edification of the Church which should prouoke all the Seruants of Christ with greater feruency to pray for the free passage and good successe of the Gospell that the word of God mauger Sathan and his instruments may runne and be glorified and if their prayers be not heard yet to wait vpon God with patience and to continue constant considering that Paul did not at the first obtaine what he earnestly and often craued touching his repaire to Rome but at length if they perseuer God will grant that which shall be expedient for his Church Tim. What is furthermore to be learned from hence that man cannot doe what so euer he purposeth Silas That all things in the world are iustly wisely and powerfully ordained and ordered by Gods prouidence more especially God disposeth of all mens purposes as it is written Man purposeth God disposeth and the wayes of man are not in himselfe Ieremy 10 23. This teacheth all men patience prayer and thankfulnesse to commend all their purposes to Gods prouidence and to blesse him in all euents Secondly it reprooueth such as attribute all things to Nature or Fortune as A thists and prophane worldlings doe Thirdly it comforteth Gods Children to know that their heauenly father looketh to all things so as nothing falleth out in the world but by his decree and will Tim. What doe ye call the fruit heere spoken off Sil. First the conuersion of some who yet are in vnbeleese and sinne Secondly the confirmation of such as be conuerted Thirdly the encreasing and bringing to perfection such as be conuerted and confirmed This is the three-fold fruit of the Ministery Iohn 15 16. Tim. What doe ye learne heereby that he tearmeth strengthening such as be conuerted a fruit Sil. Sundry very profitable Lessons First that the Gospell is fruitfull wheresoeuer it is preached eyther for conuersion or for confirmation or for growth and profiting Secondly that the people conuerted by it are as an acceptable fruit to God and to their Teachers as delightfull to them as good fruit is to the Husbandman or as the good state and disposition of the flocke is to a good Shepheard Thirdly Ministers are to be glad and to account it as precious fruit when any be conuerted by them to Christ. This is a remaining fruit and most excellent Iohn 15 5 8 16. Tim. What was taught from these words as amongst other Gentiles Sil. First in that Paul prouoketh the Romanes to the obedience of the Gospell by the example of other Gentiles we learne that great is the force of good examples to mooue to good as of euill examples to mooue to euill The first reason heereof is because we are like Apes apt to imitate others and secondly examples affect our sences as well as our minds Furthermore we learne that where the Gospell is truely preached it is neuer preached without fruit to life because wheresoeuer the Gospell is preached there God hath a people which must serue to a double vse first to encourage Ministers to teach second ly to encourage the people to liue vnder teaching Pastors Tim. What Learne we hence that Paul reckoned himselfe A Debter to the wise and vnwise For there were Men of both sorts among the Graecians and Barbarians which heere signifieth al people saue the Iewes Silas That the Doctrine of the gospel is not too light nor too hard for the simplest wherein appeareth the facility and excellency of the Gospell propounding life to all sorts Secondly that the wisest of the world may be glad to becom Schollers of the gospel which is worthy the serching of the most learned For it is no disgrace with Mary to sit at Christs feet no nor for Paul himselfe Thirdly that euerie Minister by vertue of his Calling is a debter to his people oweth them diligent feeding Fourthly that a man who hath any Calling or guift it maketh him a Debter to others according to his measure of Grace and compasse of his Calling when opportunity serueth him to be readic to do others good as an honest Debter is readie to satisfie his Creditors when he gets wherewith There is first a Debt of money borrowed which is a ciuill Debt Rom. 13 3. Secondly of Nature to those of our owne houshold 1 Tim. 5 8. Thirdly of Charity to all men masmuch as they be men euen to our enimies Esay 58 7. Luke 6 27. Fourthly Debt of a Vocation or Calling which the Apostle heere hath respect vnto according to that which is written 1 Cor. 9 17. These three last hath allusion to the first the Apostle speaking by Similitu de as his manner is to shew that as Worldly so Christian Debters ought to bee willing to discharge the Debt both to their Brethren and vnto God especially that great Creditor of whom men do receyue all that they haue Tim. What doth this 15. Verse containe Silas A profession of the Apostles readinesse to declare and preach Iesus Christ to such Christians as dwelt at Rome so it might seeme good vnto God to haue it so For he was prepated for his part according to his Office Tim. What learne ye heereby Silas First that it came not
other things 〈◊〉 we heere in this Text Silas That naturally we are ignorant of the gospell because we cannot knowe it without reuelation from heauen We are not borne beleeuers Tim. Tell vs now what Faith is that which is the Iustifying Faith and whereunto the Righteousnes reuealed in the Gospell is imputed and applied Sil. Not that Historicall Faith which is but a bare knowledge nor the Miraculous Faith by which wonders are done nor the Temporary Faith of Hypocrites which vanisheth in time of affliction Math. 13. but that Faith which hath application of the thinges beleeued ioyned with the true knowledge and assuraunce of vnderstanding whence commeth confidence and boldnesse Tim. How many things are comprehended in this Faith Silas Fiue things First apprehension in laying hold on Christ. Secondly approbation in esteeming Christ aboue all or more then all Thirdly expetition in desiring him before all Fourthly Oblectation delighting in him more then all Lastly Expectation looking for the full inioying of his presence and glory Tim. What meaneth he to say From Faith to Faith Sil. Not from one Faith to another but from one degree of Faith to another from weaker faith to stronger from a lesser Faith to a greater Whereas this phrase From Faith to Faith by diuerse Interpreters is diuersly expounded as from an vnformed Faith to a formed which is Popish from the Faith of the Preacher to the Faith of the hearer Thus Augustine but amisse for a mans owne faith iustifieth therefore from faith of Parents to faith of posterity is amisse also from the faith of the old Testament to the faith of the new as Chrysostom thought not wel nor fitly from the Faith of one Article to the Faith of another as Anselme writeth from the faith of things present to the faith of thinges to come as the resurrection c From the faith of God promising to the faith of man beleeuing as Ambrose Martyr thinke yet the fittest and best exposition is of the measure of one and the same faith from faith beginning to Faith encreasing toward perfection Faith so much the more it groweth so much the more it maketh men sure of their Iustification there be the like phrases to this else-where in holy Scripture as Psal. 84 8. from strength to strength 2. Cor. 3 16. from glory to glory first from one degree of strength and glory to another so heere from an infirme Faith to a firme Faith Therefore the meaning of this forme of speech is as if it should bee said that this righteousnesse of God is gotten not by the workes of the Law but by the Faith of the Gospell alone for degrees of Faith alter not the kind of Faith a weake and a strong Faith be but one Faith which without deed doth iustifie according to that which is afterward written for explication of this Text in Chap. 3. verse 22. Tim. What doe ye call the weake Faith Sil. An earnest and constant desire to know Christ and to make application of his mercies to our selues Tim. What is the highest degree of Faith Sil. To be fully perswaded of a mans owne Adoption and of his owne Saluation as Abraham and Paul Rom. 4 21 8 38 39. Tim. Who are heereby admonished Sil. Such as presume of full Faith when they haue none at all Secondly such as thinke they haue none because they haue so little and mingled with many imperfections Presumption and distrust are the extreames of a true Faith Tim. What bee the fruits whereby a weake Faith may bee knowne Sil. These First daily exercise of priuate prayer Secondly true loue of the word and of Gods Children because they be so Thirdly true sorrow for sinne and earnest endeauour to mortifie our lusts 〈◊〉 diligence in the duties of our perticular calling Lastly patience in aduersity Also the fruits of a strong Faith bee these First to cleaue to God in great dangers as Stephen and Paul did Secondly to suffer ioyfully the 〈◊〉 of goods and life for Christ and his word as Antipas and Hebrewes did Heb. 10 34. 〈◊〉 2 13. Thirdly to belieue the promises when all meanes fight against vs as Dauid and Abraham did Rom. 4 3 4 5. Fourthly great contempt of the world Fiftly great 〈◊〉 and confidence in prayer Rom. 8 15. Sixtly burning loue of the Brethren 1. Iohn 3 14. Seauenthly bountifull releeuing the poore members of Christ Iesus euen to the empairing of our owne substance 2. Cor. 8 3. for Christ his sake if neede and cause so require DIAL IX Verse 17. As it is written The iust shall liue by Faith Tim. WHat is the drift of these words Silas To proue by authority of Scripture that whosoeuer belieueth the Gospell shal be accounted righteous and so be saued This sentence of Habakuk is also an illustration as if Paul should say This Doctrine by Faith to be iustified agreeth with the Prophets and is neyther new or absurd Tim. What may we note in this Text. Silas Two things First the manner how this authority is brought in As it is written Secondly the authority it selfe The iust shall liue by Faith Tim. What was obserued in the manner of alleadging this authority Silas These few things First that Saint Paul citeth not so much the verse as the Booke of Scripture wherein it is written Secondly that he contenteth himselfe to proue Doctrine by authority of Scripture Thirdly that he citeth but one Testimony Fourthly that the Doctrine of free pardon and imputed righteousnesse is hard to bee perswaded vnto men yet hath witnesse from the Prophets It hath euer seemed to humane reason very repugnant and a thing vnlikely to be true that a wicked liuer a periured person a common lyer a railer an oppressor an vnchast liuer a blood-sucker or such like only by belieuing the Gospell should suddenly become iust and be accounted righteous and vnblameable Against which Doctrine the Papists to this day like Dogs doe barke railing at it and the Preachers of it saying that it ouerthrowes all Lawes and Discipline and takes away out of mens society all vse of punnishments and rewards laying open a gappe to all wickednesse if it should be preached that without righteous works without any habite or actions of iustice only by Faith in Christ sinners may bee iustified with God Therefore out of good discretion to stoppe the mouths of calumnious slanderers and to put humane reason to silence Paul citeth this place of the Prophet least he bee thought to haue brought in a Doctrine full of nouelty and absurdity it being receiued long before in the Iewish Church by authority of propheticall Oracle which is three times alleadged in the new Testament First Heere Secondly Gal. 3 11. Thirdly Heb. 10 〈◊〉 to illustrate this Doctrine of iustice and life eternall to be had by faith alone and howsoeuer the Prophet who first vsed these words might aime in part at the refreshing and comforting of the godly in those troublous times vnder
worke done so doth not the Hypocrite he looks to the act onely being carelesse of affection The one doth rather desire to be then to seeme to be the Hypocrite is quite contrary The one cleaueth to the Lord with purpose of heart the other is wauering and vnstable The one is led to good or to shun euill with regard of fauour or feare the other that hee may please God The one complaineth of his infirmity rather then hee will praise his good deedes the other delighteth to heare of his owne good doings The one saith little doth much the other doeth little and talketh much The one doeth cloake bad actions with good pretences so will not the other Tim. What further obseruations and instructions from this Text Silas First vpon this text is grounded the distinction of the inward and outward Sacrament Also of the visible and inuisible Church Secondly that as euerie Sacrament hath a Signe and a thing signified so these two are euer ioyned in the right vse of the Sacrament the one taken outwardly by the sense the other inwardly receiued by the spirit Lastly that grace is not tied vnto the Sacrament which some haue without grace and the benefites promised the thing of the Sacrament is separate from the signe vnto all beleeuers CHAP. III. DIALOGVE I. Verse 1 2. 1. What is the preferment of the Iew or what is the profit of Circumcision 2. Much euery way because vnto them of trust was committed the Oracles of God Timotheus IN few wordes lay downe the sum and order of this third Chapter Sil. The Apostle stil goeth on to proue the Iewes to be guilty thorough sinne of Gods wrath that whatsoeuer prerogatiues they had on Gods part to grace them yet because of their vnbeliefe and other transgressions they were no more iust before God then the sinfull Gentiles as he confirmeth by sundry authorities diuine out of the Prophets and Psalmes whereuppon hee inferreth that by the workes of the Law none be iustified in the sight of God and so at last concludeth demonstratiuely the maine and principall proposition of this Epistle that all elect sinners bee they Iewes or Gentiles are iustified without the workes of the Law by the faith of Christ. Touching the generall parts of this Chapter they bee these three First is a confutation of diuers cauils and calumnious Obiections which the Iewes might mooue on their owne behalfe out of such thinges as Paul had written vntill verse 9. The second from the 9. Verse vnto the 21. wherein he both propoundeth proueth the quality both of Iew and Gentiles in the case of sin and damnation In the third and last part he inferreth and by vnanswerable reasons demonstrateth this affirmatiue proposition All men bee iustified by faith from verse 21. till the end of the Chapter Tim. What is the drift of this present Text Silas To bring the Iewes the better to the sight of their owne sins and wretchednesse by answering such things as they obiected for their owne defence For it might trouble them which the Apostle wisely foresaw to heare Paul so extenuate Circumcision and other priuiledges Tim. What is the first Obiection and how doth the Apostle answere it Sil. The Obiection is this If notwithstanding Circumcision yet the Iew and Gentile be alike sinners and miserable wherein then is the preferment of the Iew in what doth he excell the Gentile For it were absurd and iniurious vnto God himselfe to equall the Gentile vnto the Iew. To which the Apostle so answeareth as leauing them equall for guilt of sinne yet he giueth to the Iew his prerogatiue Tim. What be the parts of this Text Sil. Two First a question in the first verse Secondly an answer in the second verse Tim. What learned we out of the Question Silas Three things First how hard a thing it is to bring men to yeelde to their owne conuiction and condemnation Secondly that men naturally do affect excellencie to bee thought better then others Thirdlie that such Ceremonies as men are accustomed to they cannot abide to haue them reproued And adde this as a fourth That Preachers must wisely preuent and remoue what may be scrupulous to the weake or occasion of slander vnto the malicious persons Tim. What did we learne of the answere Silas The Wisedome of the Apostle who in reporting the preferment of the Iewes doth not onely stand vpon the vertues of the Iewes but-onely reckons such things as were meete and belonged to God being his benefits least they should be proud For he doth point at many things in that hee saith Much euery way yet mentioned onely the Oracles of God as the chiefest of his sauours which is signified by the word First noting not an order but the dignitie of this priuiledge as generall containing the rest and most excellent surpassing the rest Tim. Whence did he setch this word Oracles Silas From the Gentiles who vse to cal the answers which were giuen by Apollo at Delphos by the name of Oracle Tim. What did this teach Sil. That wee should not put Religion in wordes when wee may vse them without any wrong vnto the truth Tim. What is meant heere by the Oracles of God Silas All the Scriptures of the Old Testament both Moysaicall and Propheticall but especially the free promises of grace and saluation by Christ. These Oracles were committed to the Iewes not as another mans thing laide to pledge but as their owne treasure to be enioyed for their vse to instruct and comfort them if they could haue vsed it well Howbeit thorough their owne fault they serued not to this end and so they lost the right of this prerogatiue so as it nothing profited them Tim. What instructions were giuen from hence Sil. Three that to haue the word of God amongst vs is the greatest priuiledge and sauour that God giueth to any people because hereby Gods counsell for our saluation is reuealed and men are called to the kingdome of heauen and to other fauours concerning the life to come therefore we ought to esteeme and loue the worde aboue all other things because God will not let the contempt of such a precious treasure goe without reuenge Secondly wee learne that it is a signe that God maketh high account of that people to whome hee doth of trust commit his worde which should woorke in vs great care of thankfulnesse to God with study and an earnest desire of pleasing him Thirdly wee learne that the office of the Church toward the word is to be a keeper of it for it is of trust committed to vs as a iewell to be kept the duty of the Church herein doeth consist in foure particulars First to interprete and giue the true sence of the worde Secondly to seuer it from all false and bastard Scriptures Thirdly to propound foundly the doctrine of the worde to the Children of the Church Fourthly to preserue the doctrine vncorrupt and to punish such as depraue it and herein the
in men before they knew the Commandement seeing he saith they are wrought by it Sil. Yes these wicked motions are both in vs and are somewhat knowne of vs before we haue the knowledge of the commaundement which forbids them but they are not knowne so fully and absolutely nor the great force of them so fully felt as after the true knowledge of the Law is once had Tim. What do these words wrought in me put vs in mind of Sil. That if this happen to Paul what may happen to vs The case of Paul is euery mans case for wee are all by nature alike peruerse and our naturall peruersenesse will be as ready vpon the Doctrine of the Lawe forbidding and condemning our lustes and inward euill motions to breake out and more to be enraged and encreased by that which should do it good which though we do not perceiue till afterwards as Paul did not yet when it is perceiued it should moue vs to iustify the law and condemne our selues after Paules example Tim. Is there any other Doctrine out of the former wordes Silas Yea namely that originall Concupiscence is more then a defect of Iustice as sickenesse is a defect of health but it is a very sin offending God and making Nature culpable being condemned in the Law and the very proper cause be getting all vicious motions and actions within and without man Tim. What is it to be without the Law Silas To want the true knowledge of the Lawe for it cannot be saide that any are simple and altogither without the Law seeing all men haue the Lawe of Nature written in them Two sorts want the true knowledge of the Moral Law as Infants and Children which for want of age cannot attaine the vnderstanding of the Law Secondly men of yeares which either do not at all consider it or but slenderly On the other side they may bee saide to know the Lawe which so know the true meaning as therewithall they do thinke vpon it so long till they see feele their sins and the deepe danger of them except men know the Law to this purpose they had better be without the Law Tim. What then is the instruction from thence Silas That whosoeuer do heare the Law and Gospel without application to themselues for humbling and strengthning of them it may bee truely saide that they are without the worde of God whatsoeuer knowledge they get as a man is without the Sun without Riches when he hath no vse of them though hee haue riches c. Tim. What is the vse of this doctrine Sylas To reproue such as heare the word and content themselues with some generall confused knowledge and not ponder it nor apply it to themselues that they may be touched throughly with it of these it is true which is written They heare and do not vnderstand and they see doe not see which is a most heauy iudgement of GOD and worse than famine plague and sword Silas What is the meaning of this that hee sayeth sinne is dead Sil. That is without the due knowledge of the law sin lyeth still voyd of force and power as if it were dead neither is it knowne to be so grieuous as it is for as a Dogge which while hee sleepeth he seemeth to be dead but if you awake him he will fly in your throat or as a body is sayd to bee dead when it wants strength and moues not so sin before the true knowledge of the law because it doth not stir and rage is therefore said to be dead Tim. In what sence doth Paul say he was aliue without the law Sylas Not that he liued indeed but that hee seemed to himselfe to liue to God-ward because hee was not troubled nor his conscience made afraid of Gods iustice and vengeance til the law was well knowne vnto him and duly considered of him which his case may be declared by the similitude of one who hath an enemy and growes secure because hee is quiet and stirres not thinking himselfe safe So Paul while sinne was not impelled and stirred by the law tooke himselfe to bee aliue indeede and out of all perill of perishing by eternal death Tim. What is the instruction that is to bee gathered from these words being thus opened and expounded Silas In the person and case of Paul we learne what is the estate of all naturall men while they are ignorant of or duely regard not the law so long they doe little or nothing feele their sinnes or feare their owne damnation but contrariwife iudge themselues to bee happy and aliue though they bee dead and miserable This their fearefull estate may be set forth vnto vs by the comparison of one being sicke neare to death yet complaynes not but sayeth he is not sicke because he feeles not his disease euen so it fareth with all vnregenerate men before they haue the right vnderstanding of the lawe and of their sinnes and danger thereby they take themselues to be in blessed case hauing their sinnes forgiuen them because they are blockish without al true sence and feeling of their sinnes which how dangeraus a case it is may hereby be perceiued For as a man not feeling his sicknesse neglecteth the meanes of health and dyes without remedy so these not feeling their multitude of sins doe thinke that they are well already therefore they neuer earnestly seeke after Christ but doe perish in their sencelesse estate And this is the condition of many thousands which doe liue in the Church of God Tim. What is the profit to be made of this poynt of doctrine Sylas First it may prouoke such as neither felt the sting and force nor feared the damnation of sinne to mistruit their owne estate greatly that they are not aliue to God howsoeuer it seemes otherwise to them for the reason why their conscience is quiet and their mindes at rest as if they did liue and were in blisse it is because sinne is dead and quiet in them through their ignorance or ill regarde of the lawe Secondly that Christians must reck on it a great mercy of God to haue the law truely expounded and wisely applyed to themselues that they may come to feele their sins and their owne miserable condition as they may bee prouoked by that meanes to seeke a remedy Lastly such as are disquieted and vexed about their sinnes through the threatnings of the lawe are in better plight then many which neuer knewe what trouble of minde meant because they are nearer vnto Christ then the other bee Tim. Now expound the other part of the ninth verse and 〈◊〉 playnely what is meant by the commandement and the words following Silas That commandement which forbiddeth lust or all euill desires which is said to come vnto one when it is rightly vnderstood without which the commandement is as it were absent from vs as the Sun when it shineth not also sin is sayed to reuiue when in
woorthynesse of blood carnall generation nor by any workes present or foreseene but by Gods election The elect onely were the true Israelites and children of Abraham and therefore so long as God fulfilled his promise of saluation to the elect he cannot be counted false of his word and promise made to Abraham howsoeuer many thousands which descended carnally of Abraham be lost Tim. What is meant by notwithstanding Silas Thus much that albeit the Iewes mutter against God charging God with breach of promise if they were cursed separated from Christ yet it cannot be that God should be vnfaithfull Tim. What is meant by cannot be Silas That it is simply and absolutely vnpossible to bee that Gods word should fall Tim. What is meant by word Silas Not the word of the lawe but the worde of promise which God spoke to Abraham saying I am thy God and the God of thy seede and againe In thy seede shall all Nations be blessed Gen. 17. 3. Tim. What signifies fall Silas It is set against remaine verse 11 by which is signified firme steadinesse when the effect followes the promise therefore to fall in this place is to bee frustrate voyde and of none effect when the promise is not kept Tim. What is the doctrine out of these words Sil. This howsoeuer many men doe perish to whome the promises bee offered and preached yet God is euermore true and constant in performing his promise This doctrine may be proued first by scripture Mat. 5. 18. Heauen and earth shall passe away c. 2 Sam. 7. 28. Rom. 3. 4. 2 Cor. 1. 20. Secondly by reason as first from the nature of God who is trueth itselfe and therefore he cannot deceiue Thirdly hee is vnchangeable and therefore what he sayeth he will do Fourthly he is powerfull and therefore able to keepe his promise Rom. 4. 21. Fiftly GOD standeth vpon his honour and it were against his honour to break his promise as it is written I will not giue my glory to another Moreouer this doctrine may bee declared and illustrated by comparison thus If honest men keepe their promise much more God whose fidelity and trueth is infinite and lastly this may be proued by iust and long experience for it was neuer knowne in any age but what promises God mercifully made hee did faithfully keepe no one instant to be giuen to the contrary thorough the whole booke of God Tim. Yet many temporall blessings haue beene promised the righteous which they neuer enioyed Sil. It is true but these promises were made with condition of obedience and exception of the crosse therfore if these promises were not performed it was because their disobedience drew chastisement on them or for that God saw it fitter for them to bee exercised with afflictions prosperity being not good for them Psal. 34. 10. and 119. It is good for me that I was troubled Tim. Yet the Iewes were Abrahams seede notwithstanding the promise of sauing them was not true Israelite and that is sufficient to discharge God as shall be seene afterwards Tim. What profit is to be made of this point of doctrine Silas It she was vnbeleefe to be a great sinne because it spoiles God of his truth and makes him a lyar Secondly it affoordes matter of strong comfort to such as after their calling are tempted to doubt of their saluation for it cannot bee that they which beleeue shoulde euer perish God hauing spoken it that they shall be saued and his promise cannot fall Iohn 3. 17. 18. Thirdly it encourageth the godly firmely to rest on Gods promises for he cannot deceiue them they bee not yea and nay but yea and Amen Tim. What is the second part of Paules answere to the first obiection Silas By distinguishing of Israelites into true false Tim. What is meant heere by Israel Silas By Israel in the first place is meant all the elect and beleeuers amongst the Iewes collectiuely such as be Israelites in deede and truth as well as in name as Nathanael was in Iohn 1 47. and such as Paul speaketh of Rom. 2 29. And by Israel in the second place is meant Iacob indiuidually who was called Israel for his wrestling with God as yee would say a Prince of God one which preuailed with the mighty God Tim. What are we to learne from this partition or diuision of the Israelites Sil. That euer from the beginning there haue beene two sorts of men in the Church of God both good and bad true and false Israelites This Doctrine may be proued first by plaine Scripture distinguishing the visible Church into the children of the flesh and of the Spirite Rom. 9 7. Secondly by examples as Isaac and Ishmael Iacob and Esau Dauid and Saul Thirdly by comparing the Church to a net Math. 13. to a fielde Math. 13. to a Barne Math. 3. Lastly by reason because all that bee within the Church be not elect therefore all cannot bee beleeuers there be many in the Church who be not of the Church 1 Iohn 2 19. Tim. What profit is to be made of this point Silas It confuteth them that hold the godly alone to be members of the visible Church Secondly it reproues such as forsake the visible Church for the wickednesse of them that liue in it and doe in that regard condemne it for no Church Thirdly it warnes all men not to content themselues with this that they liue in the Church for so false Israelites doe so Hypocrites and wicked men do Lastly it exhorts vs neuer to giue rest to our soules till we become true Israelites true members of the visible Church for to such and to none other the promises of grace and life by Christ be efficacious and fruitfull DIAL IIII. Verse 7 8 9. Neither are they all Children because they are the seede of Abraham but in Isaac shall thy seede bee called That is they which are the children of the flesh are not the Children of God but the Children of the promise are counted for the seed For this is the word of promise In this same time will I come and Sarah shall haue a Sonne Tim. VVHat is the purpose of this Text Silas To proue the former distinction of Israelites in verse 6 that not all that come of Israel or Iacob according to carnall birth are true Israelites or the true children of God This is prooued first by an instaunce or example in Abrahams Family where in the true seed are restrained vnto Isaac according to the oracle of GOD affirming that the seede should be called in Isaac Gen. 21 12. The argument is this Ismael was borne of Abraham as well as Isaac yet not both of them but Isaac onely was the true seede and sonne of Abraham therefore all are not Abrahams seede which come of him by naturall generation Tim. But if Ismael were Abrahams sonne then must he be his seede For what difference is there
betweene sonne and seede in Scripture phrase Silas True Ismael was the childe and son of Abraham that is a childe of the flesh but Isaac was the child of the promise therefore hee onely was the Childe of God and the true seede of Abraham Tim. How may it appeare that Isaac onely was the childe of the promise or borne to Abraham by vertue of Gods promise Silas By authority of Scripture verse 9. This is a worde of promise Tim. What other proofe is brought to proue this distinction of Abrahams seede Silas A new example out of Isaaks family for both Iacob and Esau were borne of the same Parents Isaac of Rebecca and at one birth yet Iacob onely was loued and Esau was not loued and that before they had done good or euill The cause of this difference is onelle the free election of God as is proued by Scripture Mal. 1 2. Gen. 25 23. not birth nor bloud nor workes present or foreseene The summe heereof is thus much that although the promises were made to such as come of Abraham and be indefinitly offred to all his seed yet they take effect but in the elect to whom they are contracted by God Tim. What instruction are we to learne from this seauenth Verse Silas That Gods promises are not tied vnto anie carnall prerogatiues and dignities The byrth of Ismael was as good as Isaaks both being of Abraham and yet the promise of saluation was made to Isaac onely if carnall byrth had beene the cause of saluation and receyuing Christ then none yfsuing from Abraham had perished Tim. What profit is to be made of this point Silas It warneth vs not to be secure nor presume because we are borne of Christian parents Tim. What other doctrine out of this seuenth verse Silas That Gods visible Church is a mixt company consisting of elect and Reprobates whereof in the former Dialogue Tim. Now to the eight verse and tell vs what is meant by the Children of the flesh and by the Children of the promise Silas By Children of the flesh is meant such as be born by force of nature according to the ordinary course of generation and by Children of the promise we are to vnderstande such as are borne not by strength of nature but of Gods promise contrary to the course of nature or vnto whom the promise is appointed by election For the worde and promise of God framed Isaac in the wombe of Sarah being barren and vnfit for conception Tim. But seeing Ismael came out of Abrahams loynes as well as Isaac which should not Isaac be the childe of flesh as wel as Ismael Silas Because Abraham begat Isaac of Sarah being then both aged barren according to that which was promised Sarah shall haue a Sonne Where Paul woulde generally shew that all such are the children of God to whom the promise of life is contracted by the purpose of God Tim. What instruct on haue we from hence Sil. That God who is the author of Nature is not tied to the order of nature the reason is because God being most free may giue Children to whom hee will although there bee no naturall power in them to bring foorth Tim. What profit is to be made of this truth Sil. It teacheth that the power of God the creator is aboue all power Secondly that what God purposeth and will haue done there is no impediment can hinder it Thirdly that wee must beleeue God vnder hope aboue hope that is when in respect of humane meanes and second causes wee haue cause to despaire yet then we are bound to trust God vpon his word as Abraham did in this matter of a childe when there was no possibility in nature nor probability in reason Tim. What other instruction ariseth from this verse Silas That all which are the sonnes of beleeuing parents are not the sonnes of God The reason is because the elect which bee the children of the promise hauing it applyed to them by Faith they onely bee Gods Children Secondly because the Church hath in it many hypocrites which seeme to be that which they are not Tim. What vse is to be made of this Sil. It admonisheth vs that as we couet to be and to be accounted Gods children we must endeuour hard to beleeue the promises of grace because though the promises bee vniuersally propounded to all the members of the visible Church yet they do take effect peculiarlie in the faithfull alone who haue the power to beleeue in Christ which is the condition of the promise Tim. What doth follow heereupon Tim. First that it is most necessary therefore to striue to gette a liuely faith seeing the promises are ratified and made effectuall to none but to such alone as be elect and haue the guist of faith to receiue Christ which is the substance of the promise Secondly though many which liue in the Church neuer enioy the thinges promised yet that happens by their owne default God still remayning true because hee fulfils his worde in the elect ones whome the promises doe specially concerne being of God applyed to them to euery one of them of his free mercy and goodnesse Tim. What instruction ariseth from the ninth verse Silas That the Scriptures haue force to prooue euery trueth that pertaines to saluation Secondly that children are the guift and blessing of God which should teach such as lacke childeren to waite vppon God for them who giueth them to whome he will and when hee will Also such as haue children it should prouoke them vnto thankfulnes for this blessing Tim. What are we generally to learne from the next example of Iacob and Esan in verse 10. 11 Silas That the position of the starres at our birth doth not ouer rule either our manners or our death for beside that man was made ruler of them and not they of him these two brethren were borne together yet were of contrary qualities and had contrarie ends This reproues natiuity casters and starre gazers whose science and practise euen all diuining and Astrologicall predictions touching future euents which bee contingent are in sundry texts of scriptures either forbid or derided or threatned and that very seuerely yea and the seekers vnto them See Leuit. 20. 6. Deut. 18. 9. 10. 11. 12. Esay 41. 22. and 44 25. and 47. 18. Iere. 29. 8. Iere. 10. 2. Also by experience there is founde no certainty in their science DIAL V. Verse 10. Neither he onely felt this but also Rebecka when she had conceiued by one euen by our father Isaac Tim. WHat is the purpose of this text Silas To proue by a new example in Isaacs family that all bee not true Israelites and Abrahams seed which bee so counted but the elect onely and therefore sithence God performes his promises to them which be elect he cannot bee saide to faile of his worde though
all to themselues to be hardened in their sinnes it being his most merciful nature and nothing else which moued him to exempt some from that common misery that being freede from sinne and death by Christ they might partake in his heauenly glory to the glory of his grace DIAL X. Verse 17. For the Scripture saith to Pharaoh for this purpose haue I stirred thee vp that I might shew my power in thee and that my name might be declared throughout all the earth Tim. VVHat is the Apostles drift in these words Silas Hauing cleared God before of iniustice in respect of his electing some out of lost mankinde because hee did it out of the prerogatiue of his absolute and most free mercies as Paul confirmeth by testimony of Scripture so now he like-wise proueth by Scripture that God is not vniust in the matter of reprobation out of Exodus 9 16. Tim. What argument doth Paul take out of this Scripture to proue his purpose Silas From a particular example of Pharaoh whom God did not chuse but reiect very iustly as appeareth two wayes First from the quality of Pharaoh beeing a man hardened by sinne noted in this word raised vp as Paul expounds it in the next verse for seeing Pharaoh was hardened and became obstinate before hee was destroyed therefore God could not be vniust in appointing him vnto destruction for sinners doe perish iustly therefore God is not vniust when he doth appoint them vnto destruction Secondly from the end which hee propoundeth to himselfe of his owne counsell namely the declaration of his owne power and iustice to the praise of his name Now that cannot bee vniust which is done of God to so good an end if withal it be considered that Gods glory is the cheefest good thing and that he hath an absolute right in all his creatures to dispose of them as he thinkes best for his owne glory Tim. But how fitly doth Paul gather a generall doctrine touching all reprobates from this one example Silas Very fitly because the cause and case of all reprobates is one and the same for none of them perish but in regard of their foregoing sinne and God is glorified in the destruction of euery one of them therefore if God dealt iustlye in reprobating Pharaoh vpon these grounds hee is also iust in the reprobating and refusing all other appointed to damnation Tim. What are the parts of this Text Silas Two First a preface and secondly a testimony of Scripture Tim. What is meant by Pharaoh Silas It was a name common to the Kings of Egipt signifieth an auenger as afterwards their Kings were called And the Kings of Gezar Abimelech and the Emperors of Rome Caesar. Tim. What is meant by Scripture Silas Generally euery thing that is written but more especially the holy writings of Moses and yet more particularly the booke of Exodus and therein this one sentence And further by Scripture wee may vnderstand God speaking in the Scripture as appeareth by comparing this place with verse 25. as also by reason for the Scripture is the word of God Tim. What instruction doth arise from hence Silas That euery clause and sentence of holy Scripture must be spoken of and heard and vsed with all religious reuerence firme beleefe The reason heereof is because the most glorious God is the author of it and hath inspired them 2 Tim. 3 16. 2 Pet. 1 21. Tim. What vse is to be made of this point Sil. It reprooues such as faile in excesse of reuerence to the Scriptures ascribing diuine force to the Letters and Syllables pronounced as if God had enclosed his vertue in them which is a meere inchantment and sorcery Secondly such as faile in defect and want of reuerence receiuing Gods words as the worde of a man prophanely denying authority and obedience to them Thirdly it warnes vs in the hearing of the word to remember that we haue to do with God whosoeuer bee the Instruments to deliuer this vnto vs Acts 10 33. Tim. What other doctrine will arise from this Preface Silas That the doctrine of reprobation ought by the Ministers of God to be taught vnto the Church but warily and with circumspection as the mindes of the people be not estranged from God by the rash handling of it For the doctrine of reprobation is a part of the holie Scripture and is reuealed therein therefore it belongeth to vs to take knowledge of it Deut. 29 29. Also this doctrine is profitable and necessary to be knowne for it serueth well to commend Gods mercie toward the elect and to encrease their thankefulnesse finee they know that he freely elected them to life 〈◊〉 they were no lesse corrupt and miserable then those whom he refused Also it teacheth all men to iudge and speak aright of God to wit that he hath absolute power ouer men to appoint them to what ends it pleaseth him without any vnrighteousnesse at all Ti. Is there any other things to be collected out of this Preface Silas Yea two things First that not only the whole Bible but euery particular sentence therein is to be accounted the word of God Lastly it confutes such papists as say that the Scriptures be mute and dumbe for God speaketh in them it is a speaking Iudge Let Christ iudge saith Augustine and the Apostles with him for in them Christ speakes Tim. What are we to learne out of the testimony being the second part of the Text Sil. Three things First that God is the author of reprobation Secondly by what degrees and meanes that counsell is fulfilled Thirdly the vtmost end of this decree of God Tim. How is the first gathered from this Text Sil. Because it is saide I that is I God haue stirred thee vp also that God hated Esau verse 13. and that God prepareth vessels to wrath verse 22. Adde heereunto 1. Thess. 5 10. Tim. What profit of this Sil. First it confutes such as will not haue reprobation depend vpon the will of God but vppon the workes and will of men Secondly such as affirme that there is no decree of reprobation at all Sil. But if God for his wil sake reprobate men is he not herein vniust Silas No because betweene the decree of his reprobation and the execution of it there alwaies goes the sinne of the party as the meritorious cause of theyr destruction Also God refuseth for most holy ends and lastly his will is the rule of righteousnesse Tim. What is meant by the stirring vp of Pharaob Silas It containes those degrees and meanes by the which Gods counsell was performed vpon Pharaoh The degrees be these First that he was created of God iust in Adam but in him suffered to fall Secondly that God had aduanced him to the kingdome Thirdly that amids the great plagues of Egypt he preserued him aliue when others were destroyed Exod. 9 15. Fourthly that GOD withdrew grace from him that hee could not profit by those wonderful
strectes or blockes in the high way and thus will God try our stability Tim. But what else is to be learned from hence Silas That the force of incredulity is such as can alter the nature of things and make Christ the worde sacraments Ministers creatures and benefits yea God himselfe who all be good to become occasions of the greatest euill As nothing is so euill but Gods infinite goodnesse and wisedome can draw good out of it as out of mans fall and Iudas treason and the Iewes abiection So nothing is so good but mans sin can make it pernitious and hurtfull to him euen Christ to bee a stumbling stone Tim. What learne we by this that God laide this stone Silas That nothing falleth out in the world or in the Church but by the decree and appointment of God Tim. What doth this teach vs that this stone is laide in Syon in the visible Church Silas That more miserable is the case of vnbeleeuing Christians then of other Infidels because by falling on Christ they deserue to haue him fall vpon them with more waight of vengeance they which heare the doctrine of Christ and receiue it not haue the greater sinne Iohn 9 41. Iames 3 2. Woe Corazin c. and it shall be easier for Sodome then for Caparnaum Tim. But was this Gods purpose to make men stumble by laying this stone in their way Silas God indeed had set Christ to be the rising and fall of many Luke 2 34. A stone precious to such as beleeue but a rocke of offence to disobedient ones 1. Pet. 2 6. But this is to bee imputed to the wickednesse of men who turne to their destruction that which might haue been to their wealth howbeit this is certaine that howsoeuer God delight not in the stumbling and vnbeleefe of reprobates as their contumacy is a sinne yet as it is a punishment of former sinnes and a meane to manifest his iustice he hath willed and determined it Tim. What more is to be learned from verse 33 Silas That vnbeleeuers are in a most miserable 〈◊〉 because they refuse Christ out of whom nothing is to be lookt for but confusion and death eternall Secondly that most happye are such as haue founde mercy to beleeue because they shall enioy the thing in which they doe beleeue and therefore shall not be put to confusion Whereas such as through vnbeleefe make hast to be iustified by their owne merites shall misse of true righteousnesse whereof will follow extreame confusion Men which run headlongly without looking what is in their way doe stumble and take harme yea sometime to their vndooing So it fareth with all vnbeleeuing persons which hasten vnto saluation by their owne running and working not thinking of Christ to become righteous through faith in him they doe misse of that they shotte and aymed at and meete with extreame confusion Finally once for all I note it that in the disputation of righteousnesse by works or by faith heere in the end of this Chapter and in the beginning of the next as in ver 3. and in the 3 4 5. Chapters of this Epistle it is at any hand to be taken heed of that wee vnderstand no other faith but that which worketh by charity Gal. 5. which purifieth the heart Acts 15 9. which hath vertue and godlinesse ioyned with it 2. Pet. 1 6 7. which hath repentance for a necessary companion and fruite Acts 20. 21. which is shewed by works Iames 2 18. For though wee teach that onely faith iustifieth yet this iustifying saith is not alone but as a Queene is attended with a traine of Christian graces As I obserue this in behalfe of the Papists which falsly charge vs to set foorth to the people in our bookes and Sermons a bare barren idle and dead faith so in regard of certaine other Heriticks Seruetus executed at Geneua and Sorinus and Harminius Bertius who of late troubled the Churches in Holland Zeland I further note that wee eschue as a Shelfe or Rocke their dangerous if not blasphemous conceite that faith properly taken or the act and worke of beleeuing doth iustifie vs and is accounted to the beleeuer for perfect righteousnesse with God as if in his owne person he had done the law fully which erronious conceite crosseth the exposition of all Christian Churches and Diuines expounding this proposition we are iustified by faith figuratiuely Faith by a Metonimie or Metalepsis put for the obiect Christ applied by faith and all those plaine Scriptures which say the obedience of one man made vs righteous Rom. 5 19. and Christ is made to vs of God righteousnesse 1. Cor. 1 30. and wee are made the righteousnesse of God in him not in vs in our faith 2. Cor. 5 21. and Christ the end of Law not faith for righteousnesse Rom. 10 4. And fighteth also with such texts as make equipollent these propositions a man is iustified by faith and a man is iustified by the blood of Christ by the redemption of Christ Rom. 3 23 24 25. Lastly it is repugnant to all sound reason for faith or to beleeue it is a worke and all works vniuersally both of Law and Gospell bee excluded from iustification as works also it is but one part of legall iustice to beleeue God ergo not our whole iustice yea it is vnperfect contaminated with ignorance doubting c. How then can it absolue vs before the most iuste Iudge CHAP. X. DIAL I. Verse 1 2 3. Brethren my hearts desire and prayer to God for Israell is that they might be saued For I beare them record that they haue the zeale of God but not according to knowledge for they being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse haue not submitted themselues to the righteousnesse of God Timotheus WHat is the purpose of this present Chapter Silas To proue his distinction of a double righteousnesse first by the law and secondly by faith mentioned in the former Chapter verse 30 31. and in verse 3 4 5. Secondly he intendeth to proue that the righteousnesse of the law doth no whit auaile the Iewes before God but that it is the righteousnesse of faith that doth stead vs vnto eternall life verse 6 7 8. c. Thirdly to shew that this righteousnesse was to be preached and offered no lesse to the Gentile then to the Iew by the Apostolicall Ministry which God appointed to be the onely outward instrument of this righteousnesse verse 11 12 13 14 15. c. Lastly to set foorth the entertainement which this righteousnesse of faith found in the worlde The Gentiles through free and effectuall vocation of God receiuing it The Iewes through vnbeleefe and obstinacy refusing it and therefore being iustly refused and reiected of God verse 18 19. c. Into these soure things as into parts may this present Chapter be distinguished Tim. How doth the Apostle prepare himselfe an entrance and a way to the handling
before him the learned Doctors of the Church yea Apostles Prophets and Christ himselfe had deliuered this truth to the Church euen from the beginning How then can it bee an heresie in Luther to teach thus but it must be an heresie also in the Pen-men of the holy Ghost to write thus Tim. What is the next Doctrine Silas That the seate and subiect of Faith is not the minde alone but the will also which is more speciallie signified by heart Acts 8 37. Ephes. 3 17. For this confidence is at least a necessary companion of faith but confidence hath place in the heart therefore Faith lodgeth there also Tim. What vse are we to make of this Doctrine Sil. It serueth to teach that vnto a liuely Faith there is required a double worke of the Spirit First to enlighten the minde that it may certainly see and assent to the things written in the Gospell Of this first worke it is that Faith is often in Scripture tearmed Vnderstanding and knowledge and seeing The other worke is to bow the affections that they embrace and fully rest in that which the minde hath fully assented vnto From this worke Faith in Scripture is tearmed trust confidence and affiance Secondly this Doctrine serueth to confute the Romanists which place Faith in the supernal part of the soule onely and will haue it to bee nothing else but the assent of the minde to the will of God whereas it is not written heere that with the vnderstanding but with the heart man beleeueth to righteousnesse There may indeede bee worthy knowledge and notable assent in the vnderstanding part but it is the heart which beleeueth to iustification Thirdly here is an exhortation to all Christians as they will bee assured of this iustifying faith not to rest content with a naked knowledge of the Gospell or that in their mindes they haue yeelded agreement and consent to the trueth of it but neerely to looke vnto this whether faith haue taken holde of their will and affections to make them obediēt to their illuminated vnderstanding with some measure of peace and ioy and to resist all contrary thoughts and motions with a loathing of them being ready to make confession of Christ in our mouthes Tim. What is signified here by confession of the mouth Silas Not onely a plaine and cleere acknowledgement of Christ to be the onely Lord and Sauiour of mankinde and of all that doctrine which concerns his office natures persons and benefits but the calling vpon his name with trust in him as in our owne Lord and Sauiour as it is expounded in the 13. verse following wherein vocation is put for consession Tim. Wherefore is this worke of confession added vnto fayth Silas To distinguish and put difference betweene a dead and a liuely faith by a peculiar fruite of it Tim. But why is this work named as the witnes of faith rather than any other worke Sil. First because it is easily gathered out of the words of Moses before alledged in verse 8. where Moses spake of the mouth and ioyned it with the heart Secondly because it is a principall token of a true faith when occasion serueth sincerely to confesse the doctrine of Christ and to call vpon his name faithfully which no hypocrites doe for they draw neere with their lippes onely Math. 15. 8. but this consession which is a sure marke of faith comes from faith as from the root of it Thirdly because great promises are made to this duty of confession Math. 10. 32. and heere saluation is promised to such as confesse Christ out of a liuely faith Tim. But in what sort and sence is saluation annexed to confession Silas Not as the effect to his cause but as the way to the end for confession is but the way onely by which iustified persons doe come to their perfect blessednes in heauen which is here signified by saluation as the highest degree of our happines Seeing righteousnes is attributed to faith and saluation necessarily follows righteousnes therfore faith is the onely instrumentall cause whereby we be iustified and saued and not confession which is but the path onely wherein the godly are to walke to heauen and a 〈◊〉 of a sauing faith 10 as vaine is that Popish note vppon these wordes that faith without workes iustifieth not it iustifieth without workes but it is not in a Christian without workes What doctrines are taught from this latter part Silas That a liuely faith bringeth forth good workes and namely the consession and inuocation of Christ which where they are there is true faith and there is no true faith where they bee not as there is no fire where there is no light nor heat for it is the nature of faith to witnesse it selfe vppon occasion as fire sendeth forth heate Therefore are wee wronged by the Papistes who accuse vs to teach a weake and a dead faith voyde of workes and Christians are to be warned to get such a faith as can shew it selfe by workes and such workes as proceede from faith for wee teach that true faith workes by loue and all works which come not of faith to be sinnes Secondly we learne that confession is a worke necessary to saluation and is to bee done of all those that will be saued necessarily as a duty and a thing commanded vs of God but not as a meritorious cause Tim. But what things belong vnto Christian confession Silas First knowledge to see the trueth concerning Christ. Secondly wisedome to espy the due occasion of confession to wit when God may bee glorified and our neighbour edified Thirdly boldnesse to doe it freely without feare of man Fourthly sincerity without dissimulation and guile Fiftly reuerence as in Gods quarrell and presence Sixtly meekenesse 1. Pet. 3 15. Such as bee drowned in ignorance of the Gospell and vnbeleefe also rash presumptious and vaine-glorious persons timorous and fearefull ones hypocrites and false-hearted men and women proud and mallepart people be not fit and meeke to performe this duty of confessing Christ. DIAL IX Verses 11 12 13. For the Scripture saith whosoeuer beleeueth in him shall not be ashamed For there is no difference betweene the lew and the Grecian for he that is Lord ouer all is rich vnto all that call vpon him For whosoeuer shall call vpon the name of the Lord shall be saued Tim. VVHat is the drift of this Text Silas To proue by authority of Scripture what he had said before in verse 10. where he ascribed righteousnesse vnto faith as to a cause and saluation to confession as to a way which leadeth vnto saluation The argument standeth thus It is not possible that the scripture should be broken and vntrue but the Scripture promiscth righteousnesse and saluation vnto such as truely beleeue and call upon Christ. This is proued by these three verses of our Text touching faith verse 11. touching confession in
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
heere applieth it to the Apostles which published the Gospell also the Prophets in their preaching with gladsome thinges did mingle very heauy thinges and terrible threatnings but the preaching of the Apostles was most gladsome and wholesome We beseech you be reconciled c. 2. Cor. 5 Tim. What is here meant by feet Silas One member is put for the wholeman so as by feet is meant the Apostles themselues and their comming with the Gospell The reason why hee onely mentioned the feete is because they trauelled vppon their feete to spread the Gospel both naked and weary being poore and needy see Math. 10. Secondly to shewe thereby that the Gospel should not be spread abroad by force and strength but by a humble lowly kinde of teaching Tim. Why are the Apostles feete called beautifull Sil. To signifie that their comming was beautifull and desirable preaching most sweet and comfortable matters Their comming was thus beautifull first in respect of the manner of their teaching which was with great alluring and delighting their words being sweet as hony and very gracious Secondly in respect of their sweet exhortations and holy life Thirdly because of their powerfull miracles wherewith they confirmed their doctrine Lastly in respect of the message which they brought which was glad tidings of peace and good things Tim. What signifies peace Silas Atonement with God by Christ who of enemies are made friendes to God by iustifying them Rom. 5 1. Whereof followes a double peace first of the conscience in that sinne being now forgiuen it can no more vexe or torment the conscience which cannot now accuse and furiously raile against vs as it was wont to doe neither can our wicked affections so disquiete vs being renewed and led by the spirit Secondly a most louing peace with the brethren hauing all one heart in the Lord and one soule Tim. What are the good things heere spoken of Silas Not earthly and perishing but celestiall and eternall good things as remission of sinnes righteousnesse the holy Ghost regeneration and eternall life the least of them greater then a world Tim. What doctrine doth arise from the words thus opened Silas First that the substance of the Gospell is to declare the enmity of God with man in regard of sinne and that reconciliation is to be attained only in Christ through faith Secondly that the Gospell ought to be much loued respected of vs aboue all other things because it brings vs tydings sure and sweete of the chiefest good thinges as that our sinnes are forgiuen vs c. Thirdly that all outward blessings and deliuerances are tokens of God reconciled to true beleeuers Fourthly that all afflictions whatsoeuer haue not now the nature of punishments but are for chastisment vnto amendment and remembrances c. O how ioyfull tydings are these especially to contrite and troubled soules which are feared with their sinnes and Gods iudgements How should we esteeme of that Gospell which declareth such desireable and gladsome matters how dull and heauie be those soules which be not affected which leape not for ioy Tim. What vse of this point Silas To reproue such as neglect the Gospell or prefer ought before it or contemne it or do not duly consider the excellency of it Secondly to exhort all men to bee much more aboundantly thankefull for the Gospell which offers and opens a treasure of most worthy and rare good things liuing well and godlily that God may long graunt vs the possession of it least for vnbeliefe and vnthankfulnes we deserue to loose it as the seauen Churches of Asia did Reue. 2 3. Tim. What other doctrine gather you hence Silas That the true and diligent Minister of the Gospel ought greatly to bee had in reuerence The reason is because they are the messengers that bring vnto vs these excellent and needfull things and God hath here commanded vs to admire their very feete which are their basest members For if such as bring vs good newes though but of temporall things are welcome to vs and wee gladly respect them then how much more are the messengers of eternall saluation to be had in honour againe if we thinke them worthy to be esteemed that offer vnto vs but a world ly treasure how much more are they to bee accounted off which brings vs a spirituall and heauenly treasure Lastly if in euery profession the Ministers thereof vse to bee honoured as the idolatrous Pagans honour their sacrificing Priests the Papistes their massing priestes the Turkes their praying Priests therefore a shame were it to Christians if they should not honor their preachers which preach peace to thē being messēgers of reconcilement to the K. of heauē Tim. What vse of this poynt Sil. It exhorts all godly Christians to haue their Ministers in singular loue and to acknowledge them thankefully to prouide for them not grudgingly to exchaunge their temporall for spirituall good things their earthly for celestiall 1 Cor. 9. Galat. 6. 1 Thes. 5 12. 13. Secondly a sharp reprehension of such as vse their well deseruing Ministers vnkindly or vnreuerently falsly accusing them wilfully resisting them cowardly forsaking them these shew themselues vnwoorthy of the Gospell which so badly entreat the Ministers of it Tim. What other doctrine Silas That it is the duty of Gods Ministers to preach good things to the people which reproues the vnsufficient or vnwilling which will not or cannot there is an heauy and eternall waight of vengeance due to such Also it bewraies the Pope to be no true Minister of Christ because he doth nothing lesse then bring peace and the message of saluation nay hee is a maine enemy to the doctrine of the Gospell disturbes the peace of kingdomes and common-wealths by his ambition and tyranny and yet he dareth to appropriate this text to himselfe offering his feete couered with Buskins of gold to be kissed of Kings and Princes because it is written How beautifull are the feete that bringeth glad tidings applying that vnto his proud pompous shooes which the Holy-Ghost vnderstood of sounde and painefull preaching which the Pope flyes from as the Owle abhorres the light DIAL XII Verse 16 17. But they haue not all obeyed the Gospell for Esay saith Lord who hath beleeued our report Then faith is by hearing and hearing by the word of God Tim. VVHat doth this Text containe Silas A cause why we should not maruaile that the Iewes did not beleeue the Gospell though the Apostles were sent of God to preach such a worthy and welcome message for Esay had foretold that it should come to passe Secondly a conclusion of the former gradation in verse 14. shewing whence faith in Christ doth proceede as touching the neerest and externall cause namely by the Organ of hearing verse 17. Tim. What is meant by the Gospell Silas Generally any gladsome newes but especially the glad tydings of remission of sinnes by Christ as Luke 2 10 11. I
were not for a time knowne and apparant to the world Though Elias see much beeing a Prophet yet he is blinde where God doth clearely see for Gods knowledge is infinite If any shall ask how this may be seeing either in those times they lacked the publicke Ministery or had it corrupt the answere is that they had so much of the doctrine of God priuatly as was sufficient to instruct them and saue them through Gods blessing who can saue by weake and few meanes as wel as by strong and many God needs no meanes it is man for whose weakenesse sake meanes be prouided Tim. What profit is to be made of this Doctrine Silas It stops the Papists mouths who ask where was our Church some eighty or a hundred yeares ago Vnto whom we say it was hid amongst themselues as a little wheat is hid in a great heape of chaffe and a little Gold amongst a great deale of drosse and howsoeuer men did not or could not marke them yet vnto God they were all times seene and in due time stoode vp to reproue the great Whore and to maintaine the Gospell Tim. What other instruction haue we to marke Silas That not mens merits nor their owne free will but Gods onely grace is the cause why some are sound when most are corrupt Therefore it is not said they are reserued or they haue reserued themselues but I haue reserued to exclude all power of will and of merit to attribute all wholly vnto the grace and free election of God as verse 6. This confutes the Papists which say wee bring one part God another parting stakes between Nature grace for what haue we that we haue not receyued It is God worketh in vs both to will and to do and both according to his good pleasure Phil. 2 13. Tim. What learne we hence that to himselfe bee reserueth them Silas That Gods Children must liue to his gloric and be addicted to please and honour him who alone saueth them Secondly that they haue much and sound comfort that cleaue to God alone in that hee will euer defende them as he hath reserued them As Maistes defend their Seruants Kings their Subiects and Fathers their Children which be deare vnto them so will God keepe his owne whom he to himselfe hath reserued Tim. What other Doctrine may bee collected from these wordes Silas That howsoeuer in the inuisible Church of the faithfull there be multitudes perfectly and plainely seene vnto that God who knoweth who bee his and where his bee yet the visible Church of such as are outwardly called is oftentimes obscured and decayed in such sort as the publike exercise of religion faileth the people of God by persecution beeing driuen into corners as Conies by vermine are chased into their holes and Doues by the Kite into the cleft of the rocke The Christian Church which is alwaies glorious within or inwardly as a Queene which sitteth in her chamber cloathed with gold yet shee is not euer glorious and illustrious without to the eye of the world but is sometime like a desolate solitary and forsaken widow For the Church once consisted in two persons Adam and Eue and afterwardes in the family of Abraham and of Lot also euen in Iuda the visible Church was somtime driuen into straite and narrow places as in the dayes of Idolatrous Ahaz 2 Kings 16 17 also in the raigne of Ammon and Manasses 2 Kings 25 4 5 22. when for the most part they fell to Idolatry and forlooke the true God and broke his couenant Againe how was the Church visible at the time of Christs passion when the Virgin Mary only and a few others did appeare and prosesse him openly the rest being fled away for feare of the Iewes Also afterward in the raigne of the beast when Sathan was let loose howsoeuer there might many be no doubt were many which feared God and serued him in secret yet there was a time when to the appearance of men there seemed to be but one Luther in Germanie one Husse in Bohemia one Caluine in Sauoy one Zuinglyus in Heluetia and one Waldos in France one Wickleff in England and one Patrick in Scotland as heere in our Text we finde that among all the ten tribes Elias did dreame or iudge himselfe to bee left alone Thus as the sea sometimes flowes and sometimes ebs and the Moone is some time in the full sometime in the wanc so the visible Church is by the dispensation of God some times greater and more copious and againe other while it is more lesser and more slender euen according as the doctrine of the word is more or lesse cleare and pure for the doctrine and the Church depend one vppon the other and do shine together or be darkned together Tim. But the Papists write that the complaint of Elias touching the fewnesse of true worshippers is not well applyed by vs Protestants vnto the decay of Religion vnder the Pope at the first reformation by Luther and to this purpose sundry exceptions are alledged by Master Stapleton and the Rhemists in their readings vpon this place The which exception I will here repeate expecting your answere vnto them seuerally as I shall propound them First they say the Nation of the Isralites was then no part of the Church of God Secondly that these seauen thousand were at Ierusalem in the kingdome of Iuda wherein were many more then seauen thousand that openly worshipped God Thirdly that the Christian Church resteth vppon better promises then the Iewish Church did Fourthly that not onely seauen thousand but not so many as seauen nay not scarce one could be found of Luthers beleefe at the least not to consent with him in all poyntes of the faith These are their maine obiections shew vs I pray you what answere may bee giuen vnto them Silas The Papists haue beene long obserued to bee as a very murderous and bloudy so a lying and very bold generation If they speake or write any thing in defence of their errours which seemeth but probable they care not how little soundnesse and substance of truth there is in it as will appeare in the sisting and scanning of these their exceptions particularly And therefore this I say to the first that howsoeuer the Nation of the Iewes weere exceeding corrupt and Apostaticall hauing broken their first faith plight vnto God in stead of whome they worshipped Baall the God of the Sidonians as sacred story reportes yet God had not giuen to them a bill of deuorce it remayned still a Sinagogue and part of the visible Church Had it bin otherwise God would not haue giuen vnto them his word sent them his Prophets as Elias Elzeus and others to instruct them in his statutes except there had beene in Israel some of that people which he had knowne before and loued from euerlasting and certaine it is that where soeuer there is a Preacher and some to receiue the
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
aduersarics of Gods grace Further we are taught heereby that the Romish Synagogue cannot be the true Church of Christ because most obstinately impudently they persist to ascribe mans iustification and saluation partly to grace partly to merite of works and thereby doe ouerthrow the doctrine of grace which is the very soule and life of a true Church for take away the doctrine of free election iustification and saluation and presently the very foundation of all religion is shaken to pieces so farre it is off that they can bee the true Church hauing cast downe the groundworke whereon it resteth Lastly it conuicteth such of error as vnderstand this text to bee meant of grace infused into mans heart whereas grace being set against workes therefore as workes doe sticke in men as in their proper subiect so grace heere spoken of hath no other subiect but God Tim. What doctrine doth arise out of the seauenth verse Silas First that in the Church of God there are sundry which seeke for righteousnesse and saluation and neuer obtaine it as Rom. 9 31. Tim. How comes this to passe seeing it is promised to such as seeke that they shall finde Silas The reason is because they seeke amisse and not as they ought whereas that promise is made to such as seeke aright Vnto which two things are to be considered First the manner that we seeke these things by faith and secondly that we intend Gods glorye as the end of our seeking see Rom. 9 30. Many Israelites failed in both these for they sought righteousnes and life by their owne workes and therefore obtained it not as it is written Rom. 9 31 32. and 10 3. And they robbed God of the glory of his grace Tim. What vse is to be made of this doctrine Sil. It warneth vs that it is not enough for vs to seeke to be iustified and saued vnlesse we take the right course prescribed in the worde for many pray and neuer obtaine because they pray amisse and many striue to enter and neuer enter because they striue not aright so many seeke and neuer finde because they seeke God not for himselfe but themselues and for their owne benefites and not for loue of his goodnesse that they may praise his grace and set foorth his glory Tim. What other Doctrine from this 7. Verse Sil. That in the bosome of the Church of God there haue alwayes liued two kinds of people some elect and called some Reprobate and hardened This diuision beganne in Adams family in Caine and Abell whence did spring two Cities as Augustine obserueth one of God another of the world it was continued in the family of Abraham in Isaac and Ismael the one of them beeing the childe of the Flesh and the other the Childe of the promise Also in the house of Isaac in Esau and Iacob and Christ saith That at his comming two shall bee in the fielde the one taken and the other refused Luke 17 34. And lastly Paul writeth that of the same lumpe of mankinde there are made some vesselles of mercie to honour others vessels of wrath to destruction The high and soueraigne cause heereof is the wil of God shewing mercy to whom he will and hardening whom hee will Rom. 9 17. The subordinate cause and second reason is that there are two beginnings of mankinde the seed of the woman Christ Iesus the heade of the elect and the Serpent Satan the Prince of this world which begetteth children of differing and contrary dispositions and qualities 1 Iohn 3 8 9. and Iohn 15 19. Tim. What vse are Christians to make of this truth Silas It reprooues both such as beleeue all men are elect and shall be saued and such as liue so securely as if none should perish and warns vs not to stumble though we see many wicked to be in the world Tim. What is the next Doctrine from this verse Silas That all the elect shall certainly bee saued for they attaine what they seeke for to wit Christ and his faluation as it is not possible for the Reprobate to bee saued so it is impossible that any of the elect should perish The reasons heereof be First the election of GOD which is vnchangeable Secondly the promises of God which are vndeceiueable Thirdly the Prayers of Christ which can neuer be denied Lastly the power of Christ to whose keeping they are committed which is vnresistable Tim. What Vse of this point Silas First they are from hence confuted which say the elect may vtterly and for euer fall from Gods fauour and faith in Christ. Secondly heere is great comforte to such as haue the true markes of their owne election to assure vnto them their standing in grace vnto saluation in despight of Satan sinne themselues and the whole world For they are by grace of election kept from beeing hardned to destruction DIAL VI. Verse 7 8. The rest were hardned as it is written GOD hath giuen them the Spirit of slumber eyes that they shoulde not see c. Tim. VVHat is the sum of this Text Silas That the rest of the Iewes whō God had not elected were hardned by the iust iudgement of God as he proueth by a testimony oracle of holy Scripture Tim. What be the parts of this Text Silas Two First a proposition The rest were hardned namely so many as not being freely chosen of God did not obtain Christ and his righteousnesse vnto saluation all the rest besides these were blinded Secondly a proof out of holye Scipture to confirme the hardening of the Iewes it proueth two things not only that many Iewes were hardned because the Scripture had foretold it but whence this hardnesse came or what was the maine and highest cause of the blindnesse and hardnesse of this Iewish people to wit the singular or speciall iudgement of God so appointing so foretelling yea and so working it in time also it sheweth what this hardnesse is to wit a spirituall slumber or sencelesse sleepe of the soule or a shutting of eyes and eares that seeing and hearing they should neyther see nor heare vnto their conuersion Lastly how long this hardnesse did continue vppon the Iewes namely euen from Esay his time vnto the present time wherein the Apostle wrote vnto this day which must be referred vnto the end of verse 7. the rest cited out of Esay being enclosed in a Parenthesis Tim. What signifies the rest Silas The other Iewes which did not belong to the election of Grace but were reprobates and reiected of God Tim. What is meant by hardning Silas It signifies properly the thicke skinne of ones hands or feete with trauell or worke which is so barked or stifned as if it were pierced or pinched yet it is not felt but by translation from the body to the soule it signifies the stubbornnesse or obstinacie of mans heart resisting in his wit and will the word of God This stubbornnesse is noted in Scripture by
the occasion of all sinnes In the third place heere is an exhortation to stirre vp such to giue God thankes as haue receiued a soft and sanctified heart a sure testimony of their election by grace when their hearts are so tender as euery worde of God can pierce and prick it and take place for framing them to the sound obedience of his will 2 Thes. 2 13. Acts2 37. DIAL VII Verse 8. As it is written God hath giuen them the Spirite of slumber eyes that they should not see eares that they should not heare to this day Tim. VVHat doth the Apostle performe here or how doeth he goe forwards Silas Hee nowe setteth vppon the second part of this Chapter to shewe that the most part of the Iewes which then liued were repelled and cast out of God This part is so knit to the former as it contayneth the proofe of that which was said in the latter end of the 7. ver touching the hardning of reprobate Iewes The proofe is a diuine testimony God so appointed it and the Scriptures long before prophesied of their hardnesse Therefore I haue truely said that the rest were hardned Hee doeth not so much proue the thing to witte their hardnesse as to shewe whence it came from God so punishing the contempt of his worde as a most righteous Iudge God hath giuen Tim. What be the parts of this Text Silas Two first a preface of Paul According as it is written Secondly the text or place of Scripture which is alledged out of Esay 6. 9. and partly out of Esay 29 10. The sence and meaning is retayned though the words be not precisely the same in Paul as in Esay where it is God hath couered them with a spirite of slumber and shut their eyes Chap. 29 10. and Esay 6. 9. Goe and make their eares heauy and shut their eyes least they see c. Tim. What are we to learne out of this preface Silas One thing generally and two thinges particularly Tim. What is the generall doctrine Silas That Gods written word is the onely perfect rule and direction for all thinges necessary to bee knowne to mans saluation as appeareth Deut. 12 32. 2. Timo. 3 16. Iohn 20 31. Whatsoeuer is necessary sayeth a Father is plainely set downe in Scripture The reason of this doctrine is because the word is in nature like vnto God himselfe pure as he is pure and perfect as he is perfect God being infinite in wisedome his word cannot afford other then absolute direction Tim. What vse is to be made of this doctrine Silas It ouerthrowes vnwritten verities traditions of the Church as idle and vnneedfull Secondly it warneth all Christians to giue ouer themselues to bee gouerned by this word in will conscience affections words manners and conuersation Tim. What bee the two particular instructions from this place Silas A twofold vse of holy Scripture First that it alone is sufficient to confirm all doctrines of godlines Paul and other pen-men of the worde vse no other proofe of doctrine therefore this probation alone is enough humaine testimonies are too weake to prooue though they bee sound and agreeable to the worde because the conscience in matters of saluation is not satisfied till it heare and haue the voyce and worde of God himselfe whose word is autopiston woorthy of credite for it selfe and all other men to bee beleeued for the wordes sake the witnesses of woorthy men serues to bewray their consent with vs and ours with them in the same trueth Therefore we alledge them when neede is and cause requires sparingly placing them as seruants after their Lorde to test not to iudge this warnes vs to receiue no doctrine which will not admitte probation from Scripture Quod legimus id credimus sayeth Hierome wee beleeue so much as wee reade we are forbid by Paul to be wise aboue that which is written The second vse of holy Scripture is to serue vs not onely to proue but to declare and interprete doctrines Euen as the light of the Sunne sheweth it selfe and other things so doth holy Scripture though the Spirite be the principall interpreter of Scripture yet the Scriptures be the soueraigne and most certaine meane of interpretation one place which is obscure and harde beeing made more easie by some place which is plaine As for the learned fathers whatsoeuer the councell of Trent haue attributed to their vniforme consent as if that were the surest rule of interpretation yet they are but subordinate and secondary meanes of exposition and not that neyther further then they speake and write the truth and prooue their interpretations by the worde Againe how often are the Fathers found to iarre amongst themselues Further how shall we know what is Gods minde but from God himselfe declaring it in his word for according to it an exposition is lawfull without danger or biasphemy as heere hardnesse is interpreted by spirite of slumber and this is declared by eyes which see not and eares that heare not and heart which vnderstandeth not Our sences and enarrations saith Irenaeus without witnesse of Scripture haue no credite Tim. What things are we now to note out of the second part of our Text namely the place or testimony of Esay Silas Three things First the description of hardnes Secondly that hardnesse is a great and heauy iudgement as any in the world Thirdly that God is the author or chiefe cause of this punishment of hardnesse Tim. What is the description of hardnesse or hardning Silas It is not a thicknesse of skinne in a mans hands or feete but a spirituall slumber possessing and ruling and holding fast lockt vp the eyes the eares and hearts of wicked men least they heare and see and perceiue and be saued Tim. What is signified by slumber Silas It signifies properly a dead and deepe sleepe called Lethargy which so bindeth the sences of men as they cannot bee awaked with pricking and much pinching such a sleepe as Adam was cast into Gen. 2. But by a Metaphor it doth imply spirituall sencelesnesse or drowsinesse and blockishnesse in diuine matters which pertaine to Gods worship and mans saluation it is called in Esay 51 23. a Cup of fury and madnesse by a speech borrowed from such as being made drunke behaue thēselues like mad and frantike men Such a thing is this slumber it takes from men all sence of godlinesse and makes them euen as furious beasts and drunken men which feele and feare nothing in the midst of extreame dangers Whereas some translate that compunction or pricking which is heere englished slumber indeed the greeke word signifies so as Acts 2. 37. Then it doth set foorth the same thing by a metalepsis of the effect for the cause for they which are ouertaken with hardnesse and the dead sleepe of sinne they are both pricked with griefe and euen vexed at the hart with anger at the word rebuking and threatning them Acts 7
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
themselues by the inward glue of Faith and Christian charity and by the outward band of the word and Sacraments as our fleshlie members by sinnewes and arteries are ioyned to our head one to another and this is that communion which is among the Saints Vnto which nothing is more repugnant then pride and strife Let nothing saith Paul be done through contention or vaineglory if there bee any communion of the Spirit or comfort of loue Phil. 2 1. Where we learne that contention and arrogancy cannot stand with Christian communion The third thing to be obserued in this similitude is that the faithfull which are as many members haue euery one a seuerall function and a particular guift for ordering and doing their function As in our naturall body there is no member but hath his owne office peculiar to it selfe the eye to see the eare to heare the mouth to speake the feete to walke c. and to euery one belongeth his owne gift and faculty as of seeing to the eye c. So amongst the faithfull some haue one function some another one was a Doctor another a Pastor one an Elder another was a Deacon one a superiour ruled another obeyeth as an inferiour and euerie one of these haue singular and special gifts for the performance of their worke Heere is moreouer to be obserued that as in our naturall body no one member incroacheth vpon the gift or office of another so in the church of God one Christian shoulde not vsurpe the office of another each is bound peaceably to doe his owne dutie without hinderance vnto or disturbance of others by proud curiosity and busie medling Lastly as the head or eye or eare do not proudly insult ouer meaner members which haue lesse graces and offices in the body so a man of great gifts may not contemne one of a lesser but euery Christian with humblenesse turne his gifts vnto the common good As all the members in the body labour together ioyntly for the preseruation and good plight of the whole The want of this hath brought such Schismes and factions as wee now see with much griefe to bee too rife both in Common wealth and Church of God Tim. What doth the Apostle performe in Verses 6 7 8 Silas He amplifieth that part of the comparison touching diuers members and different gifts and functions As in a naturall body there be many members and these haue sundry faculties and operations so amongst the faithfull they haue gifts and duties one diuers from another Seeing we haue gifts which are diuers that is We Christians which be as many members haue diuers gifts Some the gift to teach some the gifte to exhort some to rule some to distribute some to shewe mercie each haue their proper worke and proper gift Let euery one in the vse of his gift be wise vnto sobrietie for this must be added to supply the sence and not let vs be conuetsant as Beza woulde haue it or let vs attend and waite as the Syrian Interpreters and Gwalter doe thinke but the words in the third verse Let vs soberlie thinke or Bew se to sobriety must in common be applied to all these parts and branches following which do all depend vpon that precept and serue to expound it by the particulars Tim. But what are those giftes spoken of in Verse seuenth And what is meant by Grace giuen and by the proportion of Faith Silas Paul speaketh not of myraculous and extraordinary gifts such as he reckoned vp 1 Cor. 12 6 8 9 10. for then this exhortation should not bee perpetuall and pertaine to the present Churches which lacke those myraculous gifts Secondly the functions and giftes heere mentioned bee ordinary such as the Church of Christ hath neede of to the end of the world As man consisteth of soule which hath vnderstanding and will and a bodie God willing to haue the whole man saued appointed for the vnderstanding part Doctrines to teach it and for the will exhortations to quicken it and for the body certaine other officers to looke to the welfare carriage of it before men The word Grace leadeth vs vnto the fountaine of these gifts and callings the free fauour of God and by Analogie of faith is vnderstood not as Faith hath deserued but as euery one hath the measure of Faith The holy Scriptures which bee a certaine rule of Doctrines and Canons of all sauing verity are heere vnderstood by Analogie of faith as some thinke or heads of Faith gathered by the Apostles from out of the Scriptures according to which the teaching and exhortations of doctors and Pastors ought to be examined and to bee allowed being consonant to that forme or proportion or refused if it be found dissonant and disagreeing from it The Papists wickedly dote and dreame foolishly of a certaine vnwritten rule by Traditions deliuered to the Church to try and proue by it euen the writings and Bookes of the Apostles Euangelists which yet themselues wil be the Canon whereby to iudge of all that which is taught in the Church Tim. What be the kinds of offices and functions vnto which these ordinary gifts belong Silas They be summarily these two First Prophesying Secondly Ministery Whereof one containeth instruction which he calleth heere Prophesying not in a special for prediction of things to come but in a general sence in which the word prophesying is vsed in 1. Cor. 14 13. This is named first as the most noble and excellent function the other pertaineth to discipline and manners and is heere called Ministring not in a particular sense as agreeing to Deacons but in a generall meaning as comprehending other kinds vnder it which were to bee conuersant about the body and temporall things Vnto prophesying there be two Offices belong First teaching which is the office of the Doctor and secondly exhortation which is the office of the Pastor for these two offices are diuided though sometime their guifts may and do meete in one Ephes. 4 11. and haue their seuerall guifts the one hath the guift of knowledge the other of wisedome 1. Cor. 12 8. and seuerall operations or workes for the one teacheth and interpreteth Scripture layeth out the sence and doctrine soundly consuting errors which is the Doctors part whereof we haue a practise in our Vniuersity professors which reade diuinity Lectures in the Schooles as also in our Cathedrall Churches to exhorte the hearers vnto godlinesse and to comforte and strengthen the infirmities of faith in the Saints as also to minister Sacraments this is the parte of the Pastor or exhorter Now ministring which is the second generall head hath three guifts or is subdiuided into three functions one of such persons as are set apart to distribute the treasury or Church goods to the poore as euery one had need These goods came first by free sale Acts 4 34 35. then by collection 1. Cor. 16 1 2. And for
for knowledge but do despise vnderstanding and serues as a spurre to quicken our mindes vnto the search of the Scriptures that our sight in Gods matters may be clearer and greater then it is Tim. Tell vs what is meant by the Workes of darkenesse and whereof it puts vs in minde that we are willed to cast them off Silas Workes of darknesse signifie all vices but such especially as be named in the next verse which be tearmed Workes of darknesse First because they come from blindnesse of minde Secondly because the dooers of them seeke after darkenesse For he that doth euill hates the light Iohn 3. and the Adulterer loues Twilight saith Iob. Thirdly because they leade to vtter darknesse eternall misery such as liue and die in them And by the casting them off we are warned of these three things First that with speede and hast we turne from our sins as a man that awakes out of sleepe maketh hast to cast away his night garments Secondly that we do it with detestation as one doth with loathing cast awaie and throw from him his tatterd ragges which hee abhorres Thirdly that we cast them so from vs as we neuer mean to take them vp againe as we neuer resume our ragged apparrell The contrary Garments rehearsed Gal 5 22. and Ephes 5 9. are heere termed Armour both because they offend our spirituall enemies and defend vs against their assaults they be not Garments to couer our sins but armour to helpe vs in our fight against sinne Now these graces be called Armor of light because they flow from and followe the light of Christian knowledge and secondly cause vs to shine before men by good workes and at last leade vs to the light of heauen We are sayde to put on this armor when we do good works with such delight as we do take in cloathing our selues and so put them on as we neuer meane to put them off any more as we cloth our selues entirely frō top to toe so to endeauor to do all good works which concern vs. Chearefulnesse diligence constancy and integrity in wel-doing is heere required Tim. What learne we from hence Silas First that there be two parts of a renewed and daily repentance First to put off workes of sin secondly to put on the graces of Christ. Againe we learne that in these two parts of repentance wee must be exercised continually all our life long till death Thirdly that in the practise of repentance we must begin a casting off departing from iniquity ceasing from euil c. Fourthly that this is not enough that we endeauour to abstain from sinfull workes there is also of al repentant Christians further required to doe good thinges commaunded DIAL IX Verse 13 14. See that ye walk honestly as in the day not in gluttony drunkennesse neither in chambering and wantonnesse neyther in strife and enuying but put you on the Lorde Iesus and take no care for the Flesh to fulfill the lusts of it Tim. TEll vs what is meant by walking and honestly Silas By walking after the ordinary phrase is meant liuing or leading our course of life Honestlic that is decently or in a comely fashion which Paul expounds by three aduerbs godlily iustly soberly Titus 2 11. The Apostle still followes the allegorie of night day sleeping and waking as the custome of men is when the time of a waking drawes on not onely to leaue the Bed and night cloathes behinde them but to doe such workes as vse to be done in the day hauing care of their habite and actions that all be decent and fit so for christians which are awaked out of sinnes sleepe and are escaped the night of ignorance it is not enough to bee no more secure and to cast off euill workes but to busie themselues diligently as may becom the day of the gospell It will not suffice to be voide of euill workes wee must be exercised in good workes as for a man to arise out of his bed it is not sufficient he must addresse himselfe to some duty of his calling Tim. What is the doctrine of these first words Sil. They be 2. First frō the word walke we learne that Christianity is no idle profession As men of this worlde when they bee rising in a morning out of their beds must addresse themselues to some labour thus God nature reason lawes and religion doe teach that none may liue out of a vocation or idle in his vocation Bees Birds and Beasts doe worke should men liue at ease So Gods children when they once know Christ and that the day light of knowledge doth shine they must euer after be dooing to knowledge they must ioyne action vnto talking adde walking As sparkles flye vpwards so men be borne to labour and so the elect which be borne againe they are to worke the workes of God see Iohn 6 27 28. Luke 13 24. 2. Pet. 1 6. The Church of God is like a Vineyard Mat. 20 1 2. also to husbandry 1. Cor. 3 9. and a Christians life is likened to a warfare Christians be souldiors These be painefull trades and courses of life full of labour which shewes that in Christianity there is no place for sluggishnesse and security Also Christians be a brood of trauellers their country is aboue the way it is long narrow therfore that they may come to their iournies end there is no standing stil or sitting downe but there must be a walking and a going on Marke that Paul puts himselfe in the number Let vs walke an Apostle may not liue at ease in Gods Church Christ himselfe went and walked about doing good My Father workes hitherto saith Christ Iohn 5 17. and I worke the Spirite also worketh is it meete that wee bee exempted from walking and working Tim. What is the vse of this doctrine Silas First to informe our iudgement about the condition of our christian calling that it is coupled with much difficulty contention and labour contray to that which most thinke that to be a Christian is a matter of nothing but to say the Lords prayer the ten Commandements and Creede to come to Church Sundaies and Holy-daies c. These are deceiued for we are taught that our profession is full of perill wee must forsake our goods and liues for Christ and of paine and trauaile The virgins which will enter in with the Bride-groome must bee watchfull and they shall be blessed who walke in the wayes of Gods commandements Secondly it serues to reproue such as sleepe still in security and carelesse liuing yet beare themselues in hand they be good Christians they will spare no paines for back and belly for profite and pleasure but will not lift a foote nor stirre a finger towards the worke of their saluation let such remember that the fiue foolish Virgins were shut out for this cause for that they were negligent to trimme their Lamps If that these slothfull
Silas That it is the part and duty of such as haue better profited to be very carefull to helpe tollerate and restore the weaker as in the bodye the better and more worthy members doe guide and succour the more feeble and in the 〈◊〉 the greater lights lend shine vnto the stars in a family the elder nourish and cherish the yonger thus it ought to be in Gods house as we are commanded Gal. 6 1. Rom. 15 1. As Christ hath giuen an example in his owne person Rom. 15 2. The reason is the communion of Saints each hath a right in common both in the benefits of Christ and each in others gifts as fellow members Tim. What is the vse to be made of this doctrine Silas It reproues the proude which disdaine their inferiors secondly such as instead of bearing with and building vp doe by subtle questions and contentious disputes labour to discourage and pull downe therefore wee are willed to take heed and auoide such vaine brablers 1. Tim. 6 4. 2. Tim. 2 23. Titus 3 9. and heere for howsoeuer all reasoning by arguments and mouing of questions bee not vnlawfull or hurtfull yet in all idle 〈◊〉 and quarrelsome disputes to shew wit and to striue for victory there is no charity or edification much pride bitternesse and wrath whence issueth much offence and pertuibation Tim. In the second verse which layeth downe one instance about which the Christians stroue together giue vs first the meaning of the words and then the doctrine Silas By beleeuing is meant no more but knowledge or assent being perswaded see verse 14. It is set against ignorance denyall and doubting By all things is meant meates of all kindes eyther allowed by the law of Moses or prohibited That in the end of eating hearbs would bee vnderstood comparatiuely that these weake ones had rather eate hearbes then offend their conscience by eating things offered to Idols or flesh forbidden in Moses law The summe wherofis thus much whereas there were two sorts of Christians in the Church of Rome some more some lesse skilfull in the Gospell the former thought all kindes of meates to bee lawfull the other would not doe so but chuse to eate hearbes rather then some kinde of flesh Tim. What is our doctrine from hence Silas That the Church of God is sometimes diuided about small and light things which are besides the foundation who is ignorant what iarres and stirres were betweene the Easterne and Westerne Churches in Victors time and all about keeping of Easter day also afterwards whether the Lords supper should be celebrated with bread leauened or vnleauened of late at home what hot contentions about Crosse Surplice and ceremonies like this at Rome for meates and dayes but that these once had the expresse commandement of God The reason heereof is mans infirmity which cannot endure to bee crossed in our opinions to which wee are too much wedded Secondly Sathans malice delighting in the contention of brethren being much for his owne aduantage and to the hurt of Christs kingdome for a house diuided cannot stād Lastly Gods righteous prouidence ordering and disposing both humane weakenesse and Sathans rage to the tryall of his Children and manifestation of hypocrites Tim. What vse heereof Silas It must warne al not to thinke such things strange when they happen or absolutely to condemne that Church where such dissentions be which rather is a signe of a true Church whose portion is to be exercised with intestine debates Mathew 10 34 35. Also to bee watchfull and stand on our guard that wee bee not drawne into strife by ouerweening or pride in opinion as many good men haue beene ouertaken Tim. Concerning the effects of those contentions at Rome in 〈◊〉 and setting at nought of the weake and their condemning of the strong verse 3. What are the lessons to bee learned and practised of vs Silas Whereas such beleeuers as know their libertie in things indifferent through the Gospell preached did despise and deride others which yet sawe not the abolishing of the Leuiticall and Legall rites wee learne that knowledge separated from loue is daungerous For by our owne corruption and fraile nature spirituall pride will creepe in if we do not looke well to it and make vs set light and account as nothing all who thinke not as we do 1 Cor. 8 1. Knowledge puffeth vp As in earthly things such as haue a faculty or any cunning are apt to be lifted vp by it and to scorne others which haue not the like so it is in spirituall respectes commonly such as see more then others disdaine others in comparison of themselues which ought not to be so because all wee haue is borrowed and it is none of ours As if a Stage player should bee proude for his hyred attire Also if wee excell others in some things others may excel vs in better things and we may al confesse with Augustine In holy Scriptures there be saith he more things which I know not then they be which I do know Again learne moreouer that ignoraunce makes men rash to iudge and condemne others Ignorant persons censure others verie headily which doe differ from them and doe condemne euery thing they cannot reach vnto As heere the Iewes weake in 〈◊〉 accounted the beleeuing Gentiles which vsed their liberty in meates and daies violaters of Moses rebels vnto God gluttons giuen to their belly c. Let this kindle in vs a great detestation of ignoraunce not onely because it is a part of the diuels Image a prop of his kingdome a transgression of the first Commaundement requiring the knowledge of the true God without which we cannot loue or feare or trust in him Also it is a darkenesse of the mind leading vs to the darknesse of hell being the roote and mother of errour and manie sinnes for the blinde eates many a flye as it is written Ye do erre because ye know not the Scriptures Math. 22 29. But euen for this cause let vs so much the more hate it for that it makes vs hasty in condemning vncharitable in iudging and precipitant in our censures touching men and matters which is an iniquitie very seuerely taxed and threatned by our Sauiour Christ Math. 7 1 2. Finally seeing of contention there comes such euil fruits as mutuall contempt and harde censures let vs beware how we entertaine any occasion of strife especiallie in causes of Faith and Religion For whereas all contention is like worme-wood euen a bitter thing and bringeth foorth bitter fruites yet diuision in matters of doctrine is most violent and sharpe Therefore Ere the strise bee medled withall it is good to cease and leaue off as Salomon in his Prouerbes counselleth vppon this reason because none knoweth what wil be the end of it This may not be forgotten that for indifferent things the knot of Brother-hood is not to bee dissolued nor communion forsaken yea although some bee so transported with a strong affection to them as to holde
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
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.
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
yet God by his election kept a great company of Iewes from infidelity In this third argument the Apostle meeteth with and answereth a secret obiection For some Iew hearing Paul affirme of himselfe that hee being a Iew was elect and not cast away might easily say and what art thou alone where then is that seed which God promiseth to Abraham to be as the starres of heauen or as the sand on the Sea shore To which he seasonably replyeth rhat there might be and were many more elect and beleeuing Iewes which were hid from him as Israel had inumerable true worshippers vnknowne to Elias Argumentum apart Tim. Vpon what parts doth this comparison consist Sil. Vpon two First a proposition or antecedent in verse 2 3 4. Secondly the reddition or consequent verse 5. and in the proposition wee are to consider other two things first the complaint of the Prophet verse 3. and secondly the answere of God there-vnto verse 4. Tim. What are we to 〈◊〉 in this that Paul brings in the example of Elias time rather then any other Silas The great discretion of Paul because Elias was highly esteemed among the Iewes so that his authority could not bee gaynsayed they woulde not contradict his witnesse it teacheth Ministers to study for choyse and apt proofes and examples Tim. But with what cautions or conditions are examples of Scripture to be alleadged in Sermons or made vse of in common life Silas Especially with these three conditions First that the examples alleadged be but few Paul contents himselfe with one Secondly that they bee well suted and sorted so as the comparison by example be made as touching like parties as it was heere betweene the Iewes of Elias and Paul his time for their blindnesse in both dayes was great yet God stil kept his promises vnto his elect amongst them which were still the least number Thirdly examples must not bee repugnant against the common lawe of 〈◊〉 to God and man for good men are to bee imitated in good thinges onely and wee are to follow not euery particular act of the Fathers but to liue according to the lawe of God The 〈◊〉 thinking to call for fire on the Samaritans Luke 9. 54. after the example of Elias offended against the second caution for they weere not like to Elias in Spirite and zeale and such breake the third condition as will defend lying by the example of Abraham and the Midwiues and 〈◊〉 or temporizing by the example of Naaman or Nicodemus the infirmities of the Saintes are not written to bee patternes to follow but as cautions to make vs heedfull Tim. Come to the wordes and tell vs what wee learne 〈◊〉 by this that Paul speakes of this example as of a famous story well knowne wote or knowe ye not as who should say yee may know it ye ought not to be ignorant of it Silas It commends to vs the diligent knowledge of sacred story that with all care and endeuour wee seeke to haue it samiliar vnto vs because it is a shame for a Christian to bee ignorant of Gods worde 1. Cor 15 34. to bee a member of the Church not to know the estate of Gods Church both as it was before and since Christ it is as if an Englishman shoulde bee ignorant of the fashions and customes of England Also our knowledge serueth much to direct our mindes in doubtfull cases and helpe others which are perplexed therefore in any wise bee studious searchers and wise obseruers and carefull rememberers of holy Scriptures Tim. What meaneth this of Elias Sil. That is touching Elias or in the story of Elias Tim. What doth this teach vs that the Scripture sayeth or speaketh Silas That the Scripture is not mute or dumbe because it is the word voyce and speach of God who were hee to speake in his owne person he would vse no other words or voyce then that we finde in the Scriptures Wherefore the Iesuites haue small reason to refuse the Scriptures to bee a Iudge of controuersies vppon pretence that it cannot speake and giue sentence like a Iudge for the Scripture doth speak it is no dumbe letter for God speaks by it therefore it is a fitte Iudge Tim. What is meant by Elias 〈◊〉 making intercossion or request against Israel Silas The same word is here which is vsed Rom. 8 24. 26. but it hath not the same signification for being spoken of the Spirite verse 26. it signifies to stirre vp or cause vs to make request but beeing affirmed of Christ it signifies the perpetuall merite and vertue of his passion entreating and pleading with God for fauour towards the elect when they sinne of infirmity But nowe it noteth out the complaint which Elias made to God to whome hee accused the malice and obstinacy of the Iewes as beeing sory for it and grieuing at it not praying for reuenge against thē for it was the office of the prophet to make request for and not against the people as did Moses Exodus 32 and Sam. 12. 23. God forbid that I shoulde cease to pray for you vnlesse in certaine cases where the people were desperate so as there is left no hope of remedy and the Prophets were stirred vp of God to wish their destruction whereof wee haue many examples in the Psalmes of Dauid Tim. What instructions arise from this complaynt of Elias Silas That the people ought to take heede how they ouer-greeue the Pastors with their stubbornnesse in errors or sinnes for this will cause them with sorrowe to powre out their complaints to God who wil regard the sighes of his seruants hee who heares the cries of the poore will heare his Ministers cries Againe the Apostle giueth an especiall warning touching this matter Heb. 13 17. to make the Ministers doe their office with heauinesse is vnprofitable nay pernitious and hurtfull to the people Tim. What was it that gaue Elias occasion of this Complaint Silas The killing of the Priests of Boall at the direction of Elias so kindled Iezabels rage as shee threatned to slay Elias who therfore fled and hid himselfe in a den in the Mountaine Horeb where God finding him and expostulating with him hee burst out into this most greeuous complaint 1 Kings 19 14. Tim. Of how many sinnes doth Elias accuse Israel in this complaint Silas Of foure First of cruelty toward the Prophets They haue killed thy Prophets Secondly of impietie towards God They digged downe his Altars that is they corrupted his true worship and set vp Idolatry insteade of it Thirdly of the paucity or fewnesse of some woorshippers which he thought to haue rested in himselfe alone And I am left alone Lastly of tyranny towardes himselfe whose life they sought to take away 1 Kinges 19 2. That there might be no more a Prophet in Israel to teach Godr truth or to maintaine his glory or to feede his Church with instructions of the word Tim. What things
are wee to gather for our instruction out of these parts of his complaint Sil. Sundry things First the fury and extreame rage of Idolaters who being vnable to defend their cause by Arguments they will seeke to do it by the sworde putting to death the seruants of God vnder pretence that they be seditious and hereticall with this weapon did the Israelites dispute against the Prophets and the Pharifies against Christ whom they would ouercome with stones when they could not possibly ouercome with Scripture Thus they dealt with the Apostles and nowe at this day Anti-christian Prelates deale thus with Protestants whose neckes they get vnder their girdles The reason of this their sauage proceeding is because they will do the workes of their Father the diuell for hee is a murtherer and so bee his Children giuen to bloude Iohn 8 44. Tim. What profit serueth this instruction vnto Silas First to look for the like bloudy measure of our enemies if they might get the vpper hand Secondly not to be offended with such fury whē it happens as it were some new and strange thing Lastly to poure out our complaints in Gods lap who can and will right and reuenge such wrongs for he is the auenger of the helpelesse and oppressed Tim. What other Instructions learne wee from his Complaint Silas That God suffereth his Church and seruants to fall into verie greeuous afflictions for trial of their faith and patience Thirdly in the example of Elias wee see the infirmitie of Gods Saints how weake they are and subiect to error euen the best of them For Elias was deceiued in thinking himselfe onely to remaine for Obediah had hid a hundred Prophets in a Caue and Paul tels vs that a great many euen seauen thousand were reserued by God Fourthly that the actions of wicked Princes are imputed to the people oftentimes when they applaude and consent vnto them as these Israelites did therefore Paul saith They killed the Prophets whereas Iezabell acted the murther the people onely liked of it and so made it their owne as Achab is saide to haue killed Naboth because hee agreed to it All sinnes which wee giue allowance to being committed or not hindred by vs if we may are ours as if we committed them 1. Commanders 2. Abettors 3. Consenter 4. Concealer 5. Coūsellor 6. not hinderer 7. and commender each one of these seauen will proue an offender DIAL III. Verse 4. But what saith the answere of God to him I haue reserued to my selfe seauen thousand men that haue not bowed their knees to Baall Tim. VVHat doth this text containe Silas The answere of God vnto the accusation and complaint of Elias his Prophet Tim. What signifies this word answere Silas It hath two significations one proper and strickt to wit the Oracle or answere of God giuen in the Tabernacle from the Mercy-seate The other generall and more large for any diuine answere oracle or direction receiued from God eyther in dreame as Mat. 2 11. or by any other reuelation as Noah is saide to bee warned of God Heb. 11 7. Thus it is taken heere Tim. Doth Paul rehearse the whole answere of God to Elias Silas No for the answere had foure parts as his complaint was foure-fold for first he complaineth of cruelty and secondly of impiety to which God gaue this remedy that Hazael beeing annointed King of Syria and Iehu King of Samaria they should bee reuenged on the Idolatrous and cruell Israelites 1. kings 19 16 17. Then hee accuseth them of tyranny to him-selfe whom they meant to kill that God might haue neuer a Prophet to which God appointed this remedy that Elisha should be made Prophet in his place to maintaine Gods worship and glory Now the last part was touching the small number of true worshippers in Israel to this part God answereth that he had reserued many thousands besides Elias which were not defiled with Idols This part of the answere because it serueth to Pauls purpose hee setteth it downe alone passing by the rest as impertinent to his matter Tim. But Paul hath left out some words as euery mouth that hath not kissed Baall Silas It is true the reason is because hee citeth the Scripture as an Interpreter and therefore may vse more or fewer words as hee shall see it most meete to expresse the sence and drifte of the Spirite from which Paul neuer taketh any thin 〈◊〉 or addeth or altereth howsoeuer he vse his liberty in alleadging the words of the Text to teach that Scriptures be in sence and not in sillables Tim. Come now to the words and tell vs what is meant by reseruing Silas To cause to remaine and abide free from and vntouched by Idols Tim. What is meant by seauen thousand Silas It is a certaine number put for an vncertaine and signifieth a multitude or a great number as fiue foolish and fiue wise Virgins see the like Mat. 18. 22. Pro. 24 16. c. Tim. What is meant by men Tim. Women also as well as men euen all that continued the true worshippers of God the more worthy sexe being vsed for the lesse worthy a thing very vsuall in Scripture Tim. What signifies Baal Silas A Lord or a husband to shew that Image worshippers make their Idols their Lords by submission to them and espouse themselues by loue vnto them Hence Idolators are plainely tearmed in Scripture fornicators and Idolatry called Whoredome because they forsake their Faith plight to God and turn after strange Gods Also they make their Idols their Patrons and defenders as is to be seene in the Papacie where euery Countrey and Citty hath some Saint for their Lord and defender as S. Andrew for Scotland Saint George for England Saint Iames for Spaine Saint Patrick for Ireland c. Tim. What signifies it to bow to Baal Silas Thereby is signified all the adoration and worship which is giuen to that Image by a Synecdoche of the part for the whole also it teacheth the behauiour of Idolators toward their Images whom they bow vnto in token of subiection and did kisse them in signe of dilection and loue which superstitious gesture is vnto this day obserued in Popery where the Images of the virgin Marie and Apostles are honoured with the bending of the knee and the kisses of the mouth Tim. Now what Doctrines do we learne from these words so declared and made plaine Sil. That when the eye of men cannot yet God knowes and sees many thousand his seruants and children which belong to his Church The reason is because God knoweth who be his and nothing can be hid from his eyes Thus howsoeuer Elias then and Paul afterwards and after them M. Luther Wickliffe and Caluin seemed to bee alone yet as in Israel and amongst the Iewes so in England Bohemia France and Germany there were euen amiddest the Papistes verie many which misliked the superstition of Rome and receyued the true Doctrine of Christ though they