Iames 1 3. Secondly for exercise and encrease of their experience patience hope c. Rom. 5 3 4. Thirdly for the mortification and beating downe of their rebellious stubborne nature which had neede to be suppressed and tamed by the meanes of afflictions Fourthly for the weaning and pulling theyr hearts from the immoderate louing of earthlie thinges Fiftly to humble their hearts before God and to stirre them vp vnto a more feruent prayer Iob 33 16 17 18. Sixtly that God may haue a better occasion to manifest his great power and goodnesse in strengthning their infirmities 2 Cor. 12. 9. and in deliuering them out of all their troubles Lastly the more certainly to confirme their minds in a perswasion of hauing eternal life by like nesse and conformity vnto Christ in his sufferings Rom. 8 29. Tim. What vse and profit are wee to make now vnto our selues touching the state of Gods children Silas First it controlleth and conuicteth them of error that thinke and teach that the children of God may fall from the grace of adoption for that grace of God which adopteth them so supporteth and strengtheneth their will that they sticke and holde close to him in most dangerous afflictions vntill they be glorified of him in Heauen Secondly it reproueth such Christians as neuer haue a thought of this condition and yet thinke they may be very good Christians much more such as to auoid afflictions will make ship-wracke of a good conscience soothing up other men in their sinnes and seruing the time that they may liue quietly safely Thirdly it admonisheth al true Christians before hand to prepare their soules for the day of afflictions after the commandement of Christ and according to the example of a wise builder and prouident King as in Luke 14 28 31. Lastly it serues to comfort all such as doe or heereafter shall suffer any affliction in worde or deede for the name of Christ because they are in such an estate as God hath allotted his owne Children whom he purposeth to glorifie in heauen euerlastingly Tim. What is the second instruction we learne from hence Silas It doth giue vs a double consolation against the sharpnesse of the crosse and afflictions the former is from the communion of Christs sufferings Christians suffer not alone but they suffer with Christ and Christ with them which surely is no small comfort to haue Christ a companion and fellow in our sufferings as it were to beare vp an end of the Crosse nay which is more euen to suffer in vs accounting all that cruelty which is done to his members to bee done to him-selfe as Acts 9 4. Saul Saul why persecutest thou me and Mat. 25 40. Tim. But how may a Christian be certified that in his owne sufferings he suffers with Christ Silas By these two things First if we suffer with the same affection that Christ suffered with that is of obedience to the will of our heauenly Father Mat. 26 39. afflictions because how sharp soeuer they be yet they cannot bee long for they cannot continue longer then the space of this present life and the dayes of our life are but few and our time but short euen as a spanne long or as a watch in the night Now all short things though they bee great yet are more tolerable because they are short Tim. What vse is there to be made of this instruction Silas It doth not onely encourage Christians which do continue in afflictions but it doeth reproue such as faint before the ende of this life these persons to auoide a momentany and light crosse do loose an immortall waight of glory Tim. What is signified by this that hee sayeth they are not worthy Silas That is to say they are not equall or of so much moment and waight as to bee compared with heauenly glory it is a speech borrowed from thinges put into the balance to bee waighed therein amongst which those which be heauiest draw to their side the balance with their waight So then the meaning is that afflictions and glory being put togither as it were in a balance afflictions would be found to be too light and to come farre short in worth and price vnto that glory which is to come Tim. In what things are afflictions vnequall to glory Silas In two things both in quantity and quality first they be vnequall in quality because afflictions are but bitter troubles here on earth before the world but our glory is a heauenly blessed estate before God Secondly afflictions bee sharpe euils which wee feele with griefe but the glory not onely swallowes vp the euill and the griefe but filleth vs with all good things most perfectly They be also vnequal in quantity both for number for measure and for continuance for our afflictions are fewe but the ioyes of heauen are innumerable more then the starres in the heauen Also afflictions are but light but there is a waight of glory which is vnmeasurable Lastly afflictions are but short and momentary but the glory is eternall euen for euer and euer and to last so long as God doth last Tim. Why is it sayd of this glory that it shall be reuealed and not that it is reuealed Silas Because the godly now doe see it and enioy it but in part whereas it shall bee manifested and possessed perfectly in the end of the world vnto which the future tense hath respect Tim. What doctrine are we to learne from these words being thus expounded Silas The doctrine is this all the afflictions which the godly doe or can suffer in this world are vnworthy to bee compared to the glory of heauen the reasons here of bee because there is no comparison between a thing finite and a thing infinite Secondly because the afflictions which be suffered are not incomprehensible as is the glory which the Saintes shall enioy which made one of the Fathers to say If I could perfourme all thinges and suffer all the euils which euer any man did yet all this could not make mee worthy of heauenly glory Origen Tim. What vse and profit is to be made of this doctrine to our selues Silas First of all it doth conuict the Papists of errour in that they teach that our sufferings for Christ doe deserue heauenly glory for this is quite against these words of Scripture which say that afflictions are not woorthy of the glory also they cannot deserue by merit the glory because there is no proportion betweene affliction and glory but betweene merit and reward giuen to merite there must be a proportion for the recompence of a merit is an act or worke of iustice saith Thomas Aquinas but iustice is equality therefore no merite where there is vnequality Secondly from hence also is ouerthrowne the Popish errour of meriting by good workes done after grace because to suffer with Christ is a worke of more excellent vertue then to do good things therefore if our sufferings deserue nothing our
meaneth here that afflictions be the instruments by which God is pleased to worke patience and it is vsuall in Scripture to attribute that to the instrument which belongeth to God 1 Tim. 4. 16. Rom. 3 30. But we must not hereof thinke that by afflictions God worketh patience there where there was none afore but GOD is pleased to vse afflictions to exercise and to woorke increase of patience where it is to cause them which by the worke of the spirit be alreadie patient to become more patient and to declare their patience which they had before and this is not in the nature of afflictions to worke this but accidentally through Gods goodnes turning them to good Tim. What doe ye call patience Sil. It is a vertue or grace whereby the minde is made strong to endure aduersities and troubles contentedly Contrarie to this vertue of patience is 〈◊〉 when we repine and grudge at Gods dealings towards vs as the Israelites Numb 1. 1. Also blockishnesse when wee are without feeling and euen senceles in our troubles as Nabal 1 Sam. 25 37. Now patience is the meane between these two for it so feeleth the smart and bitternesse of affliction as yet it keepeth it selfe quiet vnder the burden as Dauid Psal. 39 9. Iob 1 22. Tim. What learne we from hence that God out of such euill and grieuous thinges as afflictions can worke encrease of such vertue as patieuce is Sil. His wonderfull wisedome and almightines which as it drew light out of darknesse in the creation so also he fetcheth and worketh good out of euill in the administration of the world as Phisitions of Hemlock and other poysonfull hearbes can make good medicines Tim. Shew vs 〈◊〉 after what sort God dealeth when hee worketh patience by affliction Sil. When afflictions commeth then God confirmeth and strengthneth the mindes of his children to patience by many good considerations As first that their afflictions come not by chaunce but by the determined counsell and will of their Father Psal. 39 9 Iob 1 12. Secondly by the conformity of Christ with his members in their afflictions Rom. 8 29. Thirdly they are mooued to consider that it is the will of God that they should be patient in afflictions therefore their patience it is an acceptable sacrifice and seruice to God Fourthly they haue before their eye the goodwill of God afflicting them in loue and that they haue reason wel to beare any affliction which in loue of their saluation commeth to them Fiftly they consider all the afflictions of this life to be both light and momentary and that the glory which shall bee giuen to patient Christians it hath waight and euerlastingnesse 2 Cor. 4. 17. Lastly they consider that euery affliction shall not onely haue an issue but a good issue which shall bee for the best to them 1 Cor. 10 13. Finally by afflictions the hope of glory is encreased in the harts of Gods children to whom afflictions are seales of their blisse in these meditations the Spirit is effectuall to stirre vp and strengthen patience in the faithfull Tim. Tell vs now what difference there is beetweene the Christian worldly and heat henish patience Sil. Christian patience as ye heard is grounded vpon Gods gracious prouldence his righteous commaundements and the glorious end which the patient shall haue wordly men are patient because there is no remedy and because it was Gods will to haue it so The patience also of the Heathen men was grounded vppon necessitie of the matter it was their lot and by sorrowe they could neither mend nor paire themselues Also if they dyed they thought either they should feele nothing or else be in better estate Tim. What was taught from the other point that Gods Children know the vse of afflictions Sil. First that Christians ought not to be ignorant of the vse of afflictions Secondly that to know the right vse of afflictions by proose is a great meanes to helpe vp to beare them Thirdly that it is a good signe of our reconciliation with God and that we are his Children when we gain patience by our afflictions to be the more patient the more we are troubled And in great troubles to finde great patience the measure of our patience being made proportionable to our sufferings strength equalled to temptation 1 Cor. 10 13. Verse 4. And patience worketh Experience and Experience hope Tim. VVHat doth this Text containe Silas Two things First a fruite of patience which is experience Secondly a fruite of experience which is hope Tim. What is the meaning of these wordes And Patience worketh Experience Sil. Euen this that Gods Children by their suffering afflictions patiently doe get experience of Gods assistance and gracious presence thorough the worke of Gods Spirit in them Tim. What do ye call experience Silas Experience is the knowledge which anie man getteth of any thing vpon some proofe and triall of it The experience which the Apostle heere meaneth is not ciuill experience in humane things but Christian and godly experience in things of God and saluation Tim. How 〈◊〉 is that experience which the godly get by their suffering afflictions Are there sundry kinds and which be they Sil. It is sundry and manyfold It concerneth eyther God Satan others or our selues Concerning God first wee haue experience of his great might in that he can vphold vs 2 Cor. 12 9. Secondly of singular mercie in that he will sustaine and strengthen our mindes Thirdly of his meruailous wisedome in that when hee hath exercised and tried his children he knoweth how to rid them out of it 2 Pet. 2 9. Secondly concerning Satan wee haue experience first of his malice and subtilty in tempting and seeking to hurt and destroy vs. Secondly of his vnablenesse to harme them whom God will preserue Thirdly of his subiection to God that he is at his becke for the time and measure of tempting both how long and how farre to tempt Thirdly concerning other men in our afflictions wee haue experience of the godly for they doe manifest vnto vs in our afflictions their sound Christian loue by their counsel prayers and other duties as Onesiphorus to Paul 2 Tim. 1 16. Also the wicked make knowne their hatred to vs in our afflictions as Alexander the Coppersmith vnto Paul Neuters and indifferent ones do also bewray their vnconstant and vnstable mindes and the rottennesse of their friendship as they that forsooke Paul 2 Tim. 1 15 Fourthly the faithfull concerning themselues in their afflictions they haue experience both of their corruptions and of their graces For their afflictions open vnto them the peruersenesse of their Nature which before was hid from them as in Iob. 5. Also their weaknes how vnable they bee to beare and how apt to faint vnder burthens Psal. 116 11. and moreouer they haue experience by their afflictions of their loue to God and of their faith and trust in God as also of their meckenesse towards men and of their
many tribulations they must come to the hoped for hauen Acts 14. 22. DIAL XXIII Verses 26 27. Likewise the Spirit also helpeth our infirmities for we know not what to pray as we ought but the Spirite it selfe maketh requests for vs with sighes that cannot bee expressed Tim. VVHat is the drift of this text Silas It affordeth vnto beleeuers a newe reason why they ought patiently to beare the crosse and to suffer persecution for righteousnesle sake with comfort and Christian constancy This reason is drawne from an effect of the holy Spirit of God in the hearts of the beleeuers to wit his secret and mighty helpe afforded them in their prayers to God when they are so beset straightned as they know what course to follow Tim. Howe may it bee that prayer should afford comfort to the godly while they are vnden the crosse Silas They are helpfull and comfortable in two respects First because they are stirred vp by the Holy Ghost verse 26. Secondly because they are heard and graunted of God verse 27. Tim. What may the parts of this text be Silas Two the first is that prayer is a great stay in afflictions The second is the reasons hereof the one taken from the author to wit the Spirite stirring them vp the other from the fruite thereof Tim. Expqund the words and tell vs what is here meant by the Spirit Silas Some by Spirit vnderstand a spiritual man others by Spirit vnderstand an extraordinary and miraculous gift of the Spirit but by Spirit is here meant the third person in Trinity euen the holy Spirit of God Tim. What doth infirmity signifie Silas These three things first our sinfull weaknesse to wit ignorance distrust c. for these he as a proper cause to make vs weake Mat. 26 41. the flesh is weake Secondly afflictions crosses inward and outward because these serue to declare our weaknes as trials of it Thirdly perturbation and vexation of spirit arising through the greatnes of crosses and tribulations whence it is that euen the faithfull themselues are voyde of counsell oftentimes and know not which way to turne them as it sared with Iehosaphat when three nations banded against him and with Elishaes seruant when he saw the Aramites host Tim. What is meant by the word helpe Silas It would be better translated helpeth togither for it is a speech borrowed from two or more persons which being to take or lift vp some heauy burthen doe mutually one helpe another by standing one ouer against another each at one end of the burthen others take it to be a metaphor taken from sicke persons or infants or olde rotten houses which cannot stād vnlesse they be propped vp The meaning of the Apostle is that the faithfull are many times so faint vnder the burthen of the crosse as that they would languish if the holy Spirite of God did not support them mightily by an especiall ayd and presence as it were standing ouer against them to beare the burthen with them that they sinke not Tim. What doctrines will arise from the words thus expounded Two the first doctrine is that all men none exempted no not the Apostles themselues are subiect to al manner of infirmities in this life outward and inward as appea reth in this that the Apostle sayth our infirmities putting himselfe in the number of those who are liable to weakenesses It appeareth also by the testimony of scripture witnessing that in many things we sinne all Iames 3. 2. 1 Kin. 8. 46. 1 Iohn 1. 7. These places proue sinfull infirmities to be common to all and where it is written that wee are to enter into the kingdome of heauen through many tribulations Acts 14. 22. and that hee that will liue godly must suffer afflictions 2 Tim. 3. 12. these places proue also that other infirmities which bee but effects and consequences of sinnesull infirmities are likewise common to all Christians It appeareth also by reason grounded vppon holy scripture for since our sanctification is imperfect and our life a warfare and Sathan and the worlde haue leaue giuen them to tempt therefore it cannot be but that all beleeuers must beeliable to infirmities of all sorts so long as they liue here Tim. But how then is it written that Christ hath healed all our infirmities Mat. 8. 17. Esay 53. 4. 5. Silas Christ hath taken and healed our infirmities of sinne by remoouing from vs the guilt and curse but not the corruption and of afflictions by sanctifying them vnto vs that they may not bee punishments but tryalles and exercises vnto vs. Secondly in the end at the day of the resurrection wee shall bee wholly and fully freed from all infirmities both sinnes and teares in the meane space they are left remaining in the Saintes for excellent good purposes and vses Tim. Tell vs then what vse we are to make of our infirmities and of the doctrine concerning them Sil. It is no small comfort to Gods children being vnder infirmities of all sorts that none are exempted If Christ would haue his Apostles bee comforted with this that so the Prophets were persecuted Mat. 5. 11. 12. then let euery Christian that hath any affliction labour to make this his comfort that others are so dealt withall 1 Pet. 5. 9. Secondly by the knowledge and sence of these infirmities the prayers of Gods children are much whetted and quick ned also their faith and patience much tryed as golde is tryed in the furnace 1 Peter 1. 7. 2 Corinth 12. 8. Lastly they serue greatly to humble the faithfull and to correct the vaine pride of their hearts 2 Cor. 12. 7. least after the example of Peter forgetting his infirmities they do fall into security by presuming too much on their owne strength And very certain it is that whensoeuer the crosse comes they are likest to stand to it that best knowe and feele their owne infirmities because such will not relye vpon themselues but on the power of God The story of Maister Sanders and Doctor Pendleton doth serue to declare the truth of this Tim. Thus farre of the first doctrine what is the next Silas This That the crosse or afflictions for Christs sake are like a burthen which cannot be borne but with much strength Tim. But the Crosse is Christs burthen and hee saith that his burthen is light Mat 11 30. Silas Our Sauiour in that text meaneth the burthen of his doctrine and commandements which indeede are not burthensome to beleeuers in this life 1. Iohn 5. 3. He speakes not of the Crosse and tribulations which is so heauy as of our selues wee are not able to take it vp much lesse to beare it except the Holy-Ghost like vnto Simon of Ciren lay his shoulders vnder it and helpe to beare it with vs. Tim. Tea but the Apostle Paul cals our afflictions light 2. Cor. 4 17. Sil. Paul there speakes comparatiuely in comparison of that waighty glory which followes afflictions See Rom. 8 18. But afflictions considered
if they did liue till they were men for true iustifying faith can neuer bee without good works in such as for yeares and strength are apt and able to do them no more then the Sunue without light or a good tree without good fruite Touching such as bee conuerted at the eleauenth houre in the houre and moment of death as the Theese vpon the Crosse was I say of them that for the time they liue after their conuersion their faith will be working for it is operatiue and cannot be idle because it is liuely and life is actiue as was seen in that repentant Theese whose faith brast forth by confession of sinne reprehension of his neighbour petition to God glorification of Christ and Apologie for his innocency yea if such as take the life of faith when they bee to leaue the life of nature might bee suffered to continue in this world they would also continue in good works Lastly Paul speaketh here of such as were of full age and also might doe good workes being spared to liue that by well liuing they might honour God and bee at length for euermore honoured with him DIAL VI. Verse 8. 9. 10. But vnto them that are contentious and disobey the trueth and obey vnrighteousnesse shall be indignation and wrath tribulation and anguish shall bee vpon the soule of euery one that doth euill of the Iew first and also of the Groecian but vnto euery one that doth good shall be glory honour and peace to the Iew first and also to the Groecian Tim. WHat is the coherence drift summe and parts of this Text Sil For coherence either here is mentioned the other part of distributiue iustice the punishment due to wicked workers the reward also of good works repeated the more to excite and allure men with hope therof to be constant in well doing or else the persons to whom recompence shal be giuen of the iust iudge as they haue beene set forth by their qualities so now by their nation they are described either Iewes or Grecians that is all the Gentiles which were not subiect to Moses law The drift is to shew God to be righteous in his iudgement because he rendreth to euery one the due belonging to thē whither it be wel or ill The sum is that howsoeuer haply there be not retribution made to euery person here in this world according to their doing because the good are often oppressed and oppressours not onely goe scot free but prosper yet certainly there will come a day wherein this confusion and troubled face of thinges shall bee redressed and righted when euery one shall haue as they haue done For the parts first there is a description of the paynes due to euill persons in foure words whereof two indignation and wrath do containe the cause of their punishment Gods hot displeasure kindled by sinne the other two tribulation and anguish note the extreame affliction of the vngodly begun here continued and perfected in hel elsewhere signified by death destruction gnawing worme gnashing of teeth darknesse chaines 〈◊〉 c. Secondly the reward of the godly is parted into three members glory honour peace which is the most quiet and peaceable possession of all good things in heauen Tim. What doe ye note in the diuision of people into Iewes and Graecians Sil. Scripture vsually diuideth nations into Iewes and Gentiles or Iewes and Greekes because the Hebrews held all people beside themselues to be Greekes and these accounting all beside themselues to be barbarous hence the Greekes are subdiuided into Greekes and Barbarians See Rom. 1. 14. 16. Rom. 10. 12. Iewes are first named because of their prerogatiue to bee Gods people also they excelled others in the knowledge of God and therefore were more seuerely to bee punished for their disobeying the trueth Hence it is that as they were first for the order and preheminence of estate so they are first placed here in the order of punishment for abusing so great dignity and vnderstanding Also it is to bee obserued that heere the Apostle beginneth to wrap the Iewes in the selfe same reproofe with the Gentiles because hee intendeth directly and more specially to reprehend them vnto whome therfore easily by little and little hee slideth turning his speech by name to them alone hereafter at the verse 17. When he sayth Behold thou art called a Iew c. And in that he wold not spare his own kindred but named them first he shewes himselfe vnpartiall DIAL VII Verse 11. For there is no respect of persons with God Tim. HOw is this Text and the verses following ioyned with the former and what is the sum and scope of them Sil. He confirmeth by this sentence that which before hee saide of the equall conditiou of the Iew and Gentile whome he had matched in punishment whereas they seemed to be vnequall for the Iew had the law of Moses as a great light to guide them so had not the Gentiles but the small and dimme light of nature therefore it seemeth a respect of person to condemne them to equall paynes which were not equall in the meanes to keepe them from sinning The Apostle answereth that howsoeuer the cause might be vnequall yet God in distributing paine was not moued with respect of person hee did not looke vnto the countrey or kindred of the Iew or of the Gentiles when hee inflicted punishment vppon them but notwithstanding the difference of countrey God did alike punish the Gentiles which had no written lawe and the Iewe which had a lawe written by Moses because whosoeuer doeth transgresse whither it be without a law or with a law they are worthy of death Hauing then hitherto from the 3. verse answered the generall pretext of all men nowe hee bendeth himselfe to take away the more speciall excuses and shifts as bucklers against Gods iudgements first of the Gentiles vntill verse 17 and then of the Iewes to the end of the Chapter Tim. How are the persons of euill men described set forth Sil. By these two properties First they are contentious such as wilfully defend errours and strife without cause Secondly they obey not the truth but obey vnrighteousnes which is all one with that which is written in Chap. 1. ver 18. and Chap. 2 4. Tim. In what causes doe contentions appeare and breake foorth Sil. In causes ciuill and religious in matters of the world and of God Tim. What be the originall and first grounds of contention Sil. Pride busie medling couetousnes ambition Tim. What reasons to disswade from contention Sil. First it is a fruite of the flesh Gala. 5. 20. Secondly it is against the will of God Thirdly it is against nature reason and religion Fourthly it bringeth foorth fearefull euents Tim. What may be noted in the other part of this description Sil. That there be two Lords truth and vnrighteousnes now of necessity wee must obey one of these two Lords because there bee no other Lordes but Christ or
and let the godly beware they change not their Christian ioy into worldlie but learne more and more to ioy in Gods present loue and hope of his promised glory DIAL III. Verse 3. Not so onely but also wee reioyce in tribulation knowing that tribulation worketh patience Tim. VVHat doth this Text deliuer vnto vs Silas Another fruite of a iustifying Faith which is ioy in afflictions Tim. How doth he prooue that beleeuers reioyce in afflictions Silas By this reason because God vseth affliction to encrease in them hope of glorie This the Apostle doeth manifest vnto vs after this sort Affliction worketh patience patience worketh experience experience worketh hope therefore affliction causeth hope Tim. What meaneth the first words of the Text Not so only Silas They imply a comparison of the more with the lesse and are thus much Beleeuers do not reioice alone vnder the hope of heauenly glory but which is a farre lesse likely matter they reioyce in and for their afflictions Or more plainly thus If beleeuers reioyce because they certainly looke to be glorified with God in Heauen this is not to be maruelled at but this is rare and wonderfull with gladnes to imbrace afflictions which haue in them both much paine and shame In the conexion of sentences note that it is the propertie of that ioy which ariseth from the hope of celestiall glorie to cause and breede this ioy which beleeuers haue in their tribulations sufferings For the remembrance of that great and blessed glory which they shall haue in the end causeth all things to be sweete and pleasant vnto them which they meet with in thelr way whereby they must passe to that glorious and most happy end their Country in heauen Tim. What may be gathered from hence Silas If hope of glory sweeten troubles how much more doth it make benefits sweet and ioyous And this is that which we are to learne from hence that where hope of glory once entreth it maketh both prosperity and aduersity to be ioyfull and gladsome and further that there is no true and sound ioy either in time of affliction or in time of peace and plentie but that which springeth from hope of glory to come This is the roote of true ioy Tim. What is to be noted in the next words We reioyce in tribulation Silas First that Gods children are subiect to troubles in this world Secondly the troubles of Gods children are helpers of their ioy Tim. Of what sorts are the troubles of the faithfull Silas Of two sorts some be common to thē with other men of the world Some be proper and peculiar to the godly themselues These common afflictions or troubles are sickenesse pouerty reproach famine plague warre banishment paine anguish and such like These common troubles they all come from God who is the author of all afflictions for there is no euil in the Citie but the Lord hath done it Amos 3 6. Secondly they come by meanes of our sinnes Man suffereth for sinne Lam. 3. Thirdly to the end to correct for sinne past to preuent sinne to come to humble for sinne present to make triall of patience to whet our Prayers to teach vs loue compassion towards others Secondly the proper and peculiar troubles they be either such as happen for righteousnesse sake that is for a good cause namely for defence of the trueth or for well-dooing these trobles be called persecutions Or such soule afflictions as arise from the apprehension of Gods fierce wrath for sinne which is called conflict of Conscience These afflictions do arise from the weaknesse of faith distrusting Gods promises and mercies and also from the malice of Satan aggrauating their sinnes and Gods Iustice. The reason why God doth thus afflict his Children is first for a more especiall triall of their Faith also by their constancie to strēngthen others which be weake and to reproue the wicked world Lastly for the greater manifestation of Gods glory who maketh knowne his power in their infirmity 2 Cor. 12. Now as concerning the vse of this it is to warne vs to looke for afflictions and that euery soule is to prepare for tribulations as Mariners prepare against a storme and Soldiers against the day of battell Thus the godly haue prepared themselues for troubles and beeing vnder them haue reioyced examples heereof in the Apostles Acts 5 41. the beleeuing Haebrewes Heb. 10. and the blessed Martyrs True it is indeede that some of Gods Children haue beene heauie and sad for afflictions as Dauid Nehemiah Ieremy and Iob but yet they are ioyfull too their outward man was heauy their inward is ioyfull one man at one time may haue contrarie affections in diuers respects both sadnesse and ioy Tim. Yea hut tribulations are euill Sil. They bee so howbeit Gods Children reioyce in them not as they are euill but as by the clemency of God they are made good and profitable for all things woorke for good to them Rom. 8. 28. For first by them God sheweth forth his power goodnes in them by defending supporting and comforting his childeren Secondly our dayly faults are corrected by them and we prouoked to amendment of our sinnefull liues 1 Cor. 11. Thirdly they pull downe our pride and hautinesse of nature Iob 33. 16 17. Fourthly they restraine the wanton lasciuousnesse of the flesh Fiftly our sluggishuesse and sloth is shaken off by afflictions Sixtly they discouer our weakenesse of strength for humbling vs Psal. 39. 11. Seauenthly they put vs in remembrance of our mortality beeing messengers and forerunners of death Eightly by meanes of afflictions many confessions of faith are wrung out of vs. Ninthly by afflictions the malice of Sathan and the world are better knowne and auoyded as in Iobs afflictions Tenthly they stirre vp the minde to more feruent prayer Psal. 39. 12. Lastly they exerciseiand woorke encrease of patience experience hope here it is that the godly take matter of comfort euen in their grieuous euils Tim. What vse may bee made of this whole doctrine concerning troubles Sil. It doeth teach vs that a true beleeuer is an happy and ioyfull man in euery estate therefore all should couet to be such Secondly this doctrine correcteth the opinion of the worldlings who thinke it an vnhappy thing to be afflicted and those men accursed which be alwaies vnder the rod and most seuerely scourged Tim. What is to bee considered in these wordes afflictions worketh patience Sil. Two things first that afflictions do work patience Secondly that Gods children 〈◊〉 knowe this knowing that affliction worketh patience Tim. But many are impatient in their afflictions and fall to despaire as Iudas Sil. That is 〈◊〉 of the wicked that by afflictions they are disquieted and onraged but Paul teacheth here what vse afflictions haue in the faithfull Tim. But patience is the worke of God how then is it saide of afflictions that they worke it Sil. True it is God who is the authour and giuer of patience Phil. 1 29. Paul
doings deserue lesse Moreouer here is consolation to such as nowe are or euer shall be vnder the Crosse for Christs or the Gospels sake to make them cheerefull to beare little euils vnder hope of a greater good as Marriners which in a tempest doe cast away their goods to saue their liues and as heathen men spent their liues for earthly glory and reputation sake how much more would this bee done for celestiall glory Tim. Yea but some beleeuing afflicted Christians might say to Paul We haue suffered much and long but we see in stead of glory more and more shame Silas Yet we must possesse our soules with patience for the glory shall fully be reuealed now our life is hid with Christ but when Christ shall appeare we shall appeare with him in glory the whilest we are not vtterly voyd of celestiall glory For we beleeue the promise of it by faith and possesse it after a sort by hope and haue the beginnings or first fruites therof in the gifts of sanctification which is glorification inchoatiuely as glorification is sanctification absolutely and most perfectly DIAL XIX Verses 19 20. For the feruent desire of the creature waiteth when the sonnes of God shall bee reuealed because the creature c. Tim. VVHat may bee the purpose of the Apostle in these verses Silas His drift and purpose is first to prooue heauenly glory which followes afflictions in this life to bee certaine and secondly to exhort Gods children to be patient in afflictions vnder hope of that glory The former is proued by a secret and very great desire which things created haue after the glory of Gods Children till it bee manifested Now this desire being put into them of God it cannot be frustrate and vaine and therefore the glory must needs be certaine The latter is prooued by the example of the cretures bearing their misery vnder which they are through mans fault in hope of restoring therfore much more ought Gods Children patiently to suffer their afflictions seeing our restoring shall be farre more excellent then the restoring of the creatures and there comes no afflictions vpon vs from God but they are by our sinnes most iustly deserued whereas the creatures suffer for our sake Tim. Now let vs know what be the parts of this Text Silas It setteth forth these two things vnto vs First the condition of the creatures both in respect of their present misery which is heere signified by the names of vanity corruption and bondage verse 20 21. Also of their futher restauration which is heere called deliuerance glory liberty verse 21. The second thing is the affection of the creature in regarde both of the misery and restoring of them This affection is declared both for the kinde and measure of it by the tearmes of feruent desire waiting groning trauelling in paine verses 19 22. Tim. Expound new the words and tell vs what is meant by the feruent desire of the creature Sil. It is to bee read word for word the expectation of the Creature expecteth that is with greedinesse and continuance looketh for There is in this phrase both a Prosopopoea and a Pleonasmus For he putteth vpon the creature the person of one who most desirously expecteth and looketh after some person or thing such are wont to put foorth their heads and to looke when such persons or things should appeare Psal. 121 1. So the creature lookes after liberty Tim. What are we to vnderstand by Creature Silas Neither the Angels as Origen nor men good nor bad as Augustine thought but the whole frame of Heauen and earth with creatures therein contained as the Starres Elements all celestiall bodyes bruite beastes fruite of the earth fishes of the sea with whatsoeuer else was made for mans vse Tim. But what manner of desire is it that thinges created haue Silas It is a certaine instinct or inclination put into them of God whereby they secretly after a manner vnknowne to vs are moued to couet to attaine to the end for which they were made This ende is that perfection and most glorious estate in which the creature was at first created and from which it is now fallen for mans sinne and vnto which it still tendeth by a naturall desire euen as heauy things by natural propension tend downwards and light things vpwards Tim. What is meant by the reuealing of the sonnes of God Silas The meaning is vntill that glory which is prepared for the sons of God be indeed manifested the sons of God by a Metonymy of the subiect for the adioynt are put for the glorious liberty that is ordained for thē as verse 21. expounds it Tim. What instruction doth arise from hence Silas A two-fold instruction First that the glory of Heauen is most certaine sure it is not doubtfull whether there be such a thing or no or a thing in aduenture but there is such a thing indeed and it shall be certainly performed to all Gods Children which beleeue the promises and repent of their sinnes The reason heereof is because God hath inspired the creatures with an instinct and desire after the glory of Gods sonnes and seeing God doth nothing in vaine it must needs bee that this desire is after some-thing that truely is and not a Chimera or fiction Tim. What is the vse of this instruction Silas Such as are Gods children by adoption must learne from hence to strengthen their faith as concerning the truth and certainty of their glory to come if haply any doubt through temptation should arise about it Secondly it informes our iudgements about the estate of the creature what it shall bee after this world is ended that they shall after their sort and manner be partakers of the glory of Gods sonnes for otherwise they should desire it in vaine Tim. What other doctrine will arise from this 19. verse Silas Seeing the creatures doe greedily and continually desire the glory of Gods sonnes the sonnes themselues ought much more feruently to desire it because the glory of the creature doth but depend vpon the glory of Gods children and is very farre inferiour vnto it Therefore if their desire bee great and constant after it ours ought a great deale more so to be seeing that glory shall be fully reuealed chiefly for our sakes and our state shall by many degrees exceed the estate of all other creatures Tim. What vse is to be made of this Doctrine Sil. It is two-fold both in respect of godly and the vngodly In respect of the vngodly it serueth most sharpely to reproue them as being worse then the dumb sence-lesse vnreasonable creatures in that they haue no desire nor longing at all after the glory to come wheras euen the creature doth couet it feruently The heart of the wicked it is set vpon riches they trust in vncertaine goods they mind earthly things their portion and their treasure is heere and therefore their ioy is heere they
simply and absolutely as they are in themselues they are greeuous and a burthen too heauy for vs to beare For Ezekiah vnder the burthen of his afflictions mourned Dauid fainted Iob cursed the day of his birth Peter for feare of the crosse denied his Lord. If the Crosse made such Champions to stoope how should we not feare such a burthen especially when it shall come to the fiery triall and Christians must be put to fight against sinne to bloud Tim. What profit is to be made of this Doctrine Silas First to admonish Christians that it standeth them vpon well to prepare themselues against the time of the Crosse it being a thing so burthensome It was good counsell which Salomon gaue My sonne faith hee prepare thy souls against the day of afflictions And againe In thy prosperity thinke vppon the time of aduersity Ecclesiastes 7 verse 16. Secondly seeing affliction is so heauy let men be well aduised that where no cause is they cast not themselues into troubles 1. Pet. 1 6. For this is great rashnesse and will breede no comfort but late repentance Thirdly if the Crosse of afflictions bee sent vpon you by God yet despaire not though it bee heauy suspecting your owne strength but flye vnto the holy Spirite of God for ayde and strength as men vnder waighty burthens crye for helpe so must the children of God doe the more heauy they feele the burthen of afflictions the more earnestly they must call to God for helpe Tim. But how can Gods children be sure that the holy Spirite of God can helpe them Silas He will because it is the office of the Spirite to helpe our infirmities as it is said in this Text also he can well helpe them because beeing the mighty God hee is stronger then all that is against vs for if God bee on our side who can be against vs Rom. 8 31. How weake soeuer man be of himselfe yet he cannot be but strong enough so long as he hath God with him and therefore we are to looke to our owne weakenesse and vnablenesse to beare that we may be humbled but not discouraged also to fasten the eye of our minde vpon the strength and might of the Holy-Ghost considering not what we in our selues can suffer but what he is able to make vs to suffer 2. Cor. 12 12. Psal. 121 2. Tim. Now shew vs what this word Likewise must admonish vs of Silas It doth admonish vs of the abundant and manifold comforts prouided for the faithfull and before propounded to encourage them to beare the crosse patieutly For first it is an honest thing so to doe because we suffer with Iesus Christ. Secondly it is verie profitable for vs so to do because if wee suffer with Christ we shall be glorified with him Thirdly our afflictions are farre vnequall to that glory which in heauen we shal enioy Fourthly the creature giues vs an example of patience for they grone Fistly we haue the stay of hope certainly looking for eternal blisse and of patience quietly to waite and expect it till it come and if all these be not enough to encourage vs we haue likewise the secret helpe of the Spirit in our hearts Thus hath God in this Scripture prouided a rich storehouse of comforts for the faithful that as afflictions abound so might consolations abound also As a man in war hauing his Quiuer full of Arrowes if he take vp but one it may serue to preserue himselfe and auoide his enemy so one of these comforts laide hold of will be enough to stay a soule in aduersity much more being ioyntly and altogether laid hold vpon Tim. Now proceede to the latter part of this verse for wee know not how to pray as we ought but the Spirit it selfe makes requests for vs with sighes that cannot be expressed and tell vs what is the sum of it Silas Thus much when the Saints in great temptations through ignorance and weaknesse know not what is good for them to aske then the holy Spirit stirreth vp sighes secretly and causeth them to pray with groanes which cannot be vttered Tim. But is this ignorance common to all beleeuers that in some case they know not what to aske Silas It is so as appeareth in this that Paul numbered himselfe among those which laboured vnder this ignorance the which he doth not falsely of counterfeite modesty or for conclusion sake onely but in very truth and as the thing was as Rom. 1 10. Hee prayed often that he might go to Rome but God heard him not also he was not heard when he prayed that the pricke in his flesh might be taken away 2 Cor. 12 7. Also Moyses prayed to enter into Canaan and did not Ieremy prayed for the health of the people but God did not heare him Abrahum prayed in vaine for the Sodomites and Samuel for Saul and the widdow Zebedee for her two sonnes of whom Christ saide She knew not what shee asked This then is the reason why God denieth the prayers of his Children many times euen because that they which ask it is either hurtfull or not profitable for them or else they aske it out of time but when God heareth not his Saints after their will he heareth them to their benefite giuing them something better for them then that which they ask as in Pauls case 2 Cor. 2. 10 11. Also somtimes God doth fulfill mens Prayers in his wrath and displeasure to their owne hurt as it happened to the Israelites asking flesh in the Desart Exod. 16 13. Numb 11 33. and crauing a King in the land of Canaan 1 Sam. 8 5. Tim. What followes of this Silas That both the godly and the wicked are oftentimes ignorant of what they aske The reason heereof is because the faithfull take and thinke many things to be good which either are not good but apparantly or not good for them Also they iudge sundry things euill which either be not euill simply or not euil to them Tim. But the Lords Prayer teacheth what to desire 〈◊〉 then can we be ignorant what to aske Silas It teacheth what to pray generally but not particularly Secondly it expresseth not indifferent things 〈◊〉 error is about particular things and things which bee of a middle nature Thirdly the Apostle telleth 〈◊〉 what befell the godly in one special case to wit of grieuous afflictions when the mindes of the faithful may be and often bee so oppressed with cares and perplexed feares as they are altogether vnmeete to call on God the heart beeing vnable to dispose it selfe vnto God to thinke on him and the tongue altogether vnfit to vtter a word as it fared with Hezekiah Isaiah 38. and Moses at the red Sea Exod. 14 15. and with Hanna 1 Sam. 1 13. and with Dauid Psal. 72. Finally with Christ Mat. 26 38. Iohn 12 27. My soule is beauy c. Tim. What profit is to be made of this truth touching our ignorance in prayer Sil.
second marke of such as profit by afflictions Silas Vocation or calling Tim. What calling is spoken of in this place Silas Not that which is peculiar to each but that which is common to all the Children of God which is that worke of the Spirit of God effectually drawing the elect through the preaching of the Gospell from ignorance and vnbeleefe vnto true knowledge and Faith in Christ. Tim. What is the instruction from hence Silas This seeing the end of our calling is to bring vs to Faith it must needs be that afflictions shal do them good which are called because to them that beleeue there is no condemnation and therefore all things must serue to their saluation who be called to faith Tim. What is the vse to be made of this point Silas To moue vs to seeke for a true calling because till we be called and doe beleeue there is nothing neyther prosperity nor aduersity that can doe vs good Secondly to moue them to thankfulnesse which haue this calling because they haue receiued one of the greatest mercies of God Tim. What is the third marke of such as shall take benefite by the Crosse Silas That they be such as belong to Gods purpose for that which followes plainly teacheth that this is not meant according to our good purpose as Origen thought Tim. What is heere meant by the purpose of God Silas The decree of Gods election or the eternall good pleasure of his will for the sauing of some by Christ which is as Augustine saith a preparation of the benefits and mercies of God Tim. What are we to learne by this that the Apostle speaks heere of Gods purpose Sil. That the faithfull are beholden to Gods eternall election and purpose for all the good they get by afflictions or any other way For Gods purpose is the soueraigne cause of all that good that is in man or doth happen to man Rom. 9 15. Ephe. 1 4 5. 2. Tim. 1 9. The reason heereof is because God hauing once purposed to saue men it cannot be but that they must haue all good things which belong to their saluation For God hath purposed the meanes as well as the ende and will cause euery thing to serue for their good whom he hath loued from euerlasting Tim. What vse of this point Silas First it reproues such as scoffe at Gods purpose or attribute any thing to free will or fortune Secondly it warneth the godly to acknowledge the eternall goodnesse of God in all things that come to them and to bee confirmed in the perswasion of it by such wholesome effects as they perceiue and feele in the course of their life Tim. What may we learne by this that the Apostle ioyneth purpose and calling together Silas First that the purpose of God for our saluation is manifested in our calling which is the first fruite of our election Rom. 8 29. Secondly it serues to distinguish an outward calling by the Gospell from an inward effectuall calling which leades to Christ for all which be called by the Gospell are not called of Gods purpose Thirdly to teach that all be not called nor do loue God but elect ones onely and that after the time of their effectuall calling Tim. What are we to learne by all these markes together Silas That such as are the better by their afflictions more humbled and made more obedient haue a good witnesse that they loue God and are the called and elect of God because none but these can profit by afflictions vnto sound obedience of the word Such as had Dauids grace can say with Dauids words Since I was as sticted I haue learned to keepe thy statutes Psal. 119. DIAL XXVI Verse 29. For those which he knew before he also predestinated to be made like to the image of his Sonne that hee might be the first borne amongst many brethren Tim. VVHat doth this Text containe Silas A proofe of the former Argument of cōfort and patience in afflictions taken from the commodity which they bring which was this that afflictions shall turne to the saluation of such as loue God and are called according to his purpose This the Apostle prooueth by two reasons the former is taken from the definition of Gods purpose which is the fore-knowledge of God predestinating some to be made like vnto his Sonne Christ. Tim. How doth the Apostle make this definition serue his parpose Silas By reasoning in this manner Whosoeuer be called of the purpose of God are fore-knowne and predestinated to bee like vnto Christ. But Christ hauing suffered asslictions was afterward glorified Therefore such as God bath called of his purpose must suffer with Christ that they may be glorified with him for being conformed to Christ in temporary afflictions they must be conformed to him also in eternall glory Tim. What is the other reason to proue that all things worke together for the saluation of such as are called of his purpose Silas It is by an vnchangeable connexion or knitting of causes and effects together after this sort Whom God purposeth to saue them he foreknew whom he foreknew thē he hath predestinated whō he hath predestinated thē he calleth whom he calleth them he iustifieth whom hee iustifieth them he sanctifieth whom he sanctifieth them he glorifieth Therefore by reason of this immutable linking of Gods purpose to mans saluation the faithfull must be brought to glory by afflictions for it must needs bee that to the sonnes of God which loue him and are called of his purpose all things turne to their saluation Tim. What be the parts of this 29. verse Silas Two a proposition and a limitation The proposition layeth downe the meanes by which God bringeth all them to glory whom he purposeth to call to the likenesse or conformity with Christ his Sonne The limitation is that howsoeuer Christ and Christians be like yet he still hath the preheminence as the elder brother or as the first begotten Tim. What is meant by this word knew whome hee foreknew Silas Fore-knowledge of God in Scripture hath a double signification First there is in God a knowledge of prescience whereby God long before knoweth what persons and things good and euill shall be in the world present and to come this is by Diuines called Gods prescience or the knowledge of his prescience whereof we reade Acts 2 23. Secondly there is a knowledge in God of fauour whereby he knoweth some before hand as his owne with whom he was well pleased from euerlasting This is by Diuines called the knowledge of his loue or approbation and it is the same which the Apostle calleth his good pleasure Ephe. 1 6. In this sence the word is vsed Rom. 11 2. as also in this our text Whom he foreknew that is they whom he loued and elected from euerlasting out of the lost lumpe of mankinde As the loue which God exerciseth towardes the faithfull is in Scripture called his knowledge Psal. 1 6.
So the decree of his loue from euerlasting is tearmed fore-knowledge Tim. What is the instruction that we gather from hence Silas That God doth not begin then to loue his elect when they bee in this worlde and are regenerated but hee hath loued them in his decree and purpose from euerlasting For vnto God those things towardes men were long since purposed and appointed saith Chrysostome Tim. But if this be true that we are from euerlasting loued of God how can we at any time be enemies to him Silas Though we be loued as creatures and more loued as Gods elect yet in respect of inherent and remaining corruption we are enemies of God beeing neuer actually beloued till we be regenerate by the Spirite of God and haue his image imprinted in vs. Tim. What vse is to be made of this point Silas First that God hath certainly loued vs in this it appeareth that our election is most firme so as the chosen must needs come to glory because whome God loueth once hee loueth to the end Secondly seeing God loued vs in his purpose when we were sinners wee ought therefore to loue him againe and also one another euen our very enemies Thirdly if God loued vs euen when wee were enemies hee will nowe much more loue and saue vs seeing wee are reconciled by his Sonne through faith in his bloud Tim. What is the second instruction Silas That the eternall good will and pleasure of God is the spring and fountaine of all spirituall graces now and heauenly glory hereafter The reason is for that the Apostle setting downe the causes of our saluation nameth the foreknowledge of God as the head and chiefe of the rest for wee are therefore predestinated called iustified and sanctified glorified because God knew vs for his own before the foundation of the world Tim. What vse is to be made of this poynt Silas It teacheth that faith loue and good workes cannot bee the cause of our election because Gods foreknowledge and election is the cause of them Secondly it confuteth such as woulde haue our beleeuing and working well to come in part frō our naturall free will wheras in trueth they are all the fruites and gifts of Gods eternall election and loue by which they are giuen to vs and wrought in vs insomuch that we haue neither good counsell thought nor good deede but that which God hath decreed to put into vs from euerlasting Ephe. 1. 4. wee are chosen in Christ not because wee were but to bee holy Tim. What is it to predestinate Silas To predestinate is to decree any thing before hand and bring it vnto a certaine end through certain and appointed meanes If this predestination saith Augustine can be deceiued then may God be ouercome of mans sin which cannot be Tim. What learne we from hence Silas That predestination is ioyned vnto foreknowledge as subordinate to it Gods foreknowledge is no bare and idle thing but is euer coupled with his decree and ordinance whatsoeuer God knoweth or seeth before hee ordaineth to some speciall end and vnto that end hee shall at last bring it this is it which is here called predestination Tim. If this be so that all things are foreordained of God howe is hee not the authour of sinnes for they bee in the number of things Silas Sinnes are foreordained of God not as they are sinnes but as they are the meanes to effect his counsell thus Adams fall and Iudas treason were foreordained of God as meanes whereby God did effect and serue his own counsell in sauing the elect to the praise of his mercy and condemning the wicked to the praise of his iustice Secondly predestinating in scripture may be taken generally and largely for Gods generall and whole decree touching all things and persons or strictly for the decree of election whereby he hath foreordained some to saluation as the end and confourming to Christ as the meanes to leade to that end and so it is here vsed Tim. Wherein stands this conformity with Christ Silas In two thinges first in being like vnto him in respect of the end that as Christ is nowe glorified in heauen so all that are predestinate shal be glorified with him Secondly in being like vnto him in respect of the meanes standeth thus that as Christ entred into his glory through holinesse and suffering afflictions and death so they that liue godly and are ready to suffer with Christ for Christ are sure to be saued with Christ. Tim. What is our instruction from hence Silas This euery one that looketh to inherite eternall life in heauen with Christ must endeuor to bee like him in this life they must be holy and righteous as he was and be ready to suffer afflictions as hee did The reason here of is Gods eternall decree and ordinance whereby hee hath appointed it to bee so that they shall bee partners with Christ in his heauenly glory whosoeuer shall bee followers of him here in his patience and holinesse which are the way we are to walke in vnto our country which is aboue Tim. What is the vse to be made of this Silas First here is an exhortation to moue vs to liue holily according to the will of God and to suffer afflictions with patience according to the example of Christ as wee desire to haue communion with Christ in his blessednesse Secondly heere is comfort for such as suffer any manner of shame or iniury for Christ and his word for this likenesse with Christ in his infirmities is a witnes that we shall be like vnto him in glory Thirdly here is sharp reproofe for such as liue prophanely and shunne the crosse saying it mattereth not how we liue or what we doe for wee must be saued if we be predestinate and if not then we cannot be saued though we do liue well Tim. How is Christ the first begotten amongst his brethren Silas This phrase hath reference to the custome of the Iewes whose first-borne did excell his brethren both in power and portion in dignity and possession so doeth Christ far excell all his brethren who are all like to Christ but not equall with him neither in nature office glory nor dominion for by nature hee is God truely and God-man in vnity of person for office the onely redeemer and mediatour of his Church therefore onely king and high-priest for glory and dominion he sitteth vpon his Fathers throne hauing a name aboue all names Phil. 2. 9. DIAL XXVII Verse 30. Whome he hath predestinate them he hath called whome he hath called them hee hath iustified and whome he iustifieth them he glorifieth Tim. VVHat doth this text contayne Silas The seuerall actions and effects whereby God doth witnes his eternall loue to his elect ones and by which as meanes hee bringeth them to their purposed and promised blessednes Here is the golden chain wherby men chosen are drawne vp and ascend to heauen here be the steps and degrees