Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	earnest_a	zeal_n	zealous_a	28	3	9.0572	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15525	A commentarie vpon the most diuine Epistle of S. Paul to the Romanes Containing for matter, the degeneration of our nature by Adams Fall; and the restauration thereof, by the grace of Christ. Together with the perfection of faith, and the imbecillity of workes, in the cause of iustification of elect sinners before God. For forme and maner of handling, it hath the coherence and method, the summe and scope, the interpretations & doctrines the reasons and vses, of most texts. All which, are set downe very familiarly and compendiously, in forme of a dialogue, betweene Tlmotheus [sic] and Silas, by Thomas Wilson, one of the six preachers in the cathedrall church of Canterbury.	Wilson, Thomas, 1563-1622.	1614 (1614)	STC 25791; ESTC S120148	882,533	1,268

then of our selues Then we go before others in giuing honour when inferiors do both in heart and action begin first to honour and salute their superiors when equais striue whoc shall preuent and begin first prouoking to reuerence and honourable respects Lastly when superiors do so take the honour due vnto thē in regard of their place as they could bee pleased to preuent euen their inferiors out of an humble affection might they doe it without offence and breach of good order whereof in societies there is a speciall care to be had DIAL VII Verses 11 12. Not slothfull to doe seruice feruent 〈◊〉 spirite seruing the Lord reioycing in hope patient in tribulation continuing in prayer Tim. VVHat doe the first words of this text containe Silas An exhortacion to industry and diligence in doing all duties both towards God and men which are not to be performed slothfully because God doth not loue such as do their worke grudgingly and negligently Also such shall heare at the last day Take that slothfull seruant and binde him hand and foote but to the faithful where of diligence is a part it shall bee saide Come good and faithfull seruant Therefore whatsoeuer is in our hands to do as Salomon saith wee are to do it with all readinesse and industry if we will please God and auoide his iudgements Example of this readinesse in businesse we haue in Abraham Gen 18 6. and Genes 24. in his seruant who in the businesse of Isaacs marriage was diligent Also in Mary Luke 11 39. Christ the Lord and in the Apostle Paul who most industriously did the workes of their calling Heere wee are to take heede of two extreames the one is of too much diligence when we busie our selues much in things not pertaining to vs. This is curiosity condemned by Paul 1 Thess. 4. 11. the other is too much slownesse or sluggishnesse in our owne duties when we do our things as it were sleepingly like that idle seruant in the Gospell that hid his Talent in a napkin or like that sluggard mentioned in Pro. 26 13. that sought vaine delayes and excuses to keep him from his duty There is a Lyon in the way Some are slow being of an heauy mould and dull by nature others through vnwillingnesse to do any good these be the worse Tim. What is commended to vs in the next sentence Silas Feruency in Spirite in which is a precept contrary to the former and inioyneth not readines alone but earnestnesse too both in Religion to God and charitye to man and withall it teacheth whence this earnestnesse or feruency commeth namely from the Spirit of God kindling it in our hearts and 〈◊〉 vs with loue in a great measure Whereof we haue example in Moses who out of zeale brake the two Tables in Elias doing the seruice of God with much power and feruency as appeareth in destroying the Idolles and killing Eaals Priests Also in Iohn Baptist who trod in the same steps of Elias zeale Luke 1 17. in Paul and Barnabas Acts 14 14 15. and in Christ Iohn 2 14 15 16. and generally in all the Prophets and apostles They walke not according to this rule who are cold in their profession Also those who be neither hot nor cold but luke warme in their Religion beeing indifferent not caring which end goeth foremost Nor they who be temporizers and neuters in the confession of their faith also by this rule Gods children are exhorted to a godly feruency zeale both in profession and practise of religion For zeale is a fruite of the Spirit and of godly sorrow 2 Cor. 7 11. and heere by wee become like Christ and the apostles Lastly it is good to be zealously affected still in a good thing saith Paul Gal. 4 18. Note here that these words import a continuall acte Christians are to bee diligent and earnest not by pangs or fits but all their life long and in one thing as well as in another and according to the quality of the matter that will shew our zeale to be wise and good and proceeding from God Such as are zealous at the first and afterwards become colde or be lesse zealous in the chiefest businesse or be forwarde in some matter of profit or pleasure to themselues not so in the thinges of God giue suspition that their zeale is fleshly and carnall Tim. How do you reade and vnderstande the next Aphorisme or short sentence and proposition Silas Some reade it thus seruing the time and then the meaning is either to watch opportunities or occasiof dooing our duties and to obserue what is fitting for time and season according to that in Rom. 13 11. or to consider what belongs to the time after the example of Paul at one time circumcising Timothy when he would not circumcise Titus at another Gal. 2 3 4. And heerein there is great wisedome to consider what is meet and fit to bee done according to time and place yet without departing from truth and honesty for all good thinges are not to be done at all times Howbeit the other reading seruing the Lord is much better as warranted by diaers Greeke Coppies and directing vs to the right true end of all our actions namely the seruice and glory of God whereunto they must aime as at their vtmost marke Cor. 10 31. and this doth distinguish Christian duties from the workes of ciuill men who neuer respect the worship or honour of God but their owne pleasure and praise in all things whatsoeuer they pretend to the contrary Also this precept may further teach vs whome wee are to serue namely not the worlde nor men but God because he is our Lord Psal. 2 11. Gal. 1 10. 1 Cor. 7 23. and 1 Cor. 6 20. Lastly it may teach great men modestie that they swell not by opinion of their owne power and might remembering that they are vnder God as a seruant vnder his Lord and therefore not to abuse their inferiors Col. 4 1. for they serue one common and most iust Lord who is no respecter of persons Tim. What be the graces we are exhorted to in the 12. verse Silas Vnto these three Hope Patience and Prayer which are so many remedies against afflictions of al sorts The first of these graces is set foorth and declared by an effect of reioycing The second by his Obiect which is ttibulation The third by the adioynt which is perseuerance When any affliction happens priuate or publicke inward or outward for Christ or sinne Gods Children thorough hope of deliuerance from them faint not in their hearts but reioyce and are glad because they certainely looke for saluation in the end for their hope makes them not asnamed Rom. 5. 5. and by hope they are saued Rom. 8 24. But if their afflictions continue vpon them and waxe more greeuous then to hope must be ioyned patience which enableth to endure with submission vnto and wayting vpon the pleasure of God as

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

lewde liuers and Idolatrous See Rom. 1. 20. 21. 22. c. Ephe. 2. 1. 2. also chapter 4. 18. 19. c. Tim. Yea but in the 2. of the Romanes Paul sayeth that they did the things of the law by nature Silas True if we respect the outward discipline and gouernment of the common wealth for they commaunded and rewarded many vertues they forbad and punished many vices as theft murder adultery c. but tonching their priuate life they were for the most part very virious and enemies to all honesty resisting Christ his Gospel and Apostles And this is that which is meant here euen more then is sayed that they followed not that is they fledde from it and abhorred it and stroue against it Tim. What doctrine from hence Silas First wee learne that all men before grace are vnrighteous and thereby guilty of wrath Secondly that in mans will naturally there can be no power to moue him to that which is good for it carries him directly to that which is against the law much lesse can men before grace merite excongrue Thirdly that faith touching the beginning of it is in no wise frō man himselfe for it is giuen for we can make ourselues no more able to beleeue then wee can make ourselues to liue for wee liue to God by saith and till then wee are dead Lastly from hence wee learne that predestination is a most powerfull thing because it brings to a calling to faith to Christ and to saluation euen those which thinke vpon nothing lesse nay euen those which doe striue against it as these Gentiles here named and the theefe on the Crosse and Paul and Manasses and innumerable others Tim. What vse is to be made of this last point Silas It teacheth vs that neyther willing nor running purpose nor endeauour can get a man to bee a beleeuer though men must doe their parts yet all depends vpon the grace of God which wee see euen without any labour conferreth grace and righteousnesse there where God pleaseth to giue it Secondly it 〈◊〉 great sinners and helpeth them against despaire because neyther multitude nor greatnesse of sinnes nor long continuance in them nor all the power of Sathan shall hinder the conuersion of any who belong to Gods election Thirdly it stirreth vp the godly to consider whence they haue all graces which they inioy namely from Gods eternall and powerfull mercy which serueth both for humbling them and mouing them to hearty thankfulnesse Tim. What is meant by attaine Silas To apprehend lay hold on and receiue some thing giuen Tim. What signifies righteousnesse Silas That perfect iustice of Christ which hee wrought in his owne person by his owne sufferings and doings which consistes in remission of sinnes and imputation of his obedience See Rom. 3. Tim. But is not this absurd that the Gentiles which were vnrighteous should receiue righteousnesse Silas No because they had faith to receiue Christ who is the end of the law for righteousnesse to all that beleeue in him Rom. 10 4. Tim. But how can righteousnesse and vnrighteousnesse meet together in one person Silas Very well the righteousnesse of faith may bee found in him who wants the righteousnesse of workes howbeit when the righteousnesse of faith comes a mans owne vnrighteousnesse is done away as touching the guilt of it and the Spirit begins a righteous life in them that they may in some measure thinke and do righteous things Tim. What doctrines are wee to gather from these last words Silas That the righteousnesse of Christ and the gift of faith doe differ the one from the other for faith is wrought in vs by Gods guift as a hand to take it the righteousnesse of Christ stickes in his owne person as in the subiect purchased by his death and obedience Also this is perfect appeasing Gods wrath the other is vnperfect needing Gods pardon Secondly from hence wee learne that seeing the iustice of Christ is receiued therefore it is bestowed as a free gift not by merite of works Thirdly we learne that the iustice whereby we are righteous before God is no inherent quality in our selues because it comes from without vs namely from Christs obedience imputed to faith faith finds none in vs but borrowes of Christ. Tim. What is the vse of this last point of Doctrine Silas It confutes the Papists who seeke perfect righteousnesse by their owne works proceeding from faith Secondly it humbles and giues from vs the whole glory of our righteousnesse to Christ from whence we take it as a poore begger an 〈◊〉 from a bountifull rich king Tim. What other thing learne we hence Silas Heere is a notable place to prooue that all elect finners are iustifyed by grace euen by faith in Christ without the workes of the Law for it was giuen to the 〈◊〉 who had no good workes onely because they beleeued Lastly such as are endued with a liuely faith may thereby be certaine of their owne election iustification and saluation by Christ. For euery beeleeuer knowes himselfe to be iustified and hee that is iustified knowes that he is elect and he that is elect must needes be saued because Gods decree is vnchangeable Therefore hee that once knowes his owne faith may thereby be confident and sure of eternall life according to the tenour of the Gospell euery where promising life euerlasting to faith therefore to him who can truely say I beleeue the truth wil tell him thou art iust by Christ and must liue for euer with him The certainty then of election is no where to be found but in the Gospell DIAL XX. Verse 31 32. But Israel which followed the Law of Righteousnesse could not attaine vnto the Lawe of righteousnesse Wherefore because they sought it not by Faith but as it were by the workes of the Law Tim. VVHat is the summe of this Text Silas It containes the second part of Pauls answere vnto the question mooued in the thirtieth verse it consists in two things First in a proposition which is this that the Iewes though they followed righteousnesse found it not The second part containes the Reasons heereof which bee two the one is because they sought it not by faith the other is because they sought it by workes Tim. What is meant heere by Israel Silas The Iewes who descended from Iacob who was called Israel Tim. What is meant by the Law of righteousnesse Silas The righteousnesse of the Law or those righteous workes which the Law prescribeth to be done perfectly and promised life to the doers of them Tim. What signifieth followed Sil. An earnest desire endeauor to do those workes it is a speech borrowed from such as run in a race which striue hard to come to the goale So were these Iews verie zealous of the Law to keepe it Acts 22 3. and as Paul witnesseth of himselfe Phil. 3 6. Tim. What is meant by not attaining Silas It is a speech borrowed from

the preseruer of man and beast and sustaines all thinges by his mighty worde Heb. 1. 3. Tim. In what meaning is it sayed that all thinges are through Christ and doe consist by him 1. Cor. 8. 6. Colos. 1 17. Silas Not as by an instrument and one inferiour to the Father as the toole is inferiour to the crafts-man as the Arians would haue it who are confuted by this our present text where it is said of God the Father that all things are through him yet he is very God in which sence it is elsewhere of Christ written that all thinges are thorough him as by a working cause or as by the wisedome of the soueraigne creator of the world see Pro. 8. 27. 28. 29. as an Artificer exerciseth his art by his wisedome so God rules all by his Sonne Iohn 5. All iudgement is committed vnto the Sonne Tim. What is the doctrine from these wordes thus expounded Silas That the same God who is the maker of al things is both the ruler and supporter of all things disposing of all things as he will or sustayning them so long as he will for hee doeth whatsoeuer pleaseth him Psal. 115 3. and worketh all things after the counsell of his will Ephesians 1. 11. hence he is called the iudge of the worlde Gene. 18. 25. the King of nations Icr. 10 7. because hee hath all thinges subiect to his direction and becke both within without the Church he turneth the hearts of Kinges as the riuers of waters Prou. 〈◊〉 1. The answere of the tongue is from God Pro. 16 1. and verse 33. Though the lot saith Salomon be cast into the lap yet the disposition is from God and he is tearmed in scripture The God of battell Now if the issue of Lots and warres be through God guided by his prouidence then other thinges that are further off from chaunce and fortune must needes bee ordered by his will Tim. What profite may wee draw from the knovvledge heereof Silas It instructeth Christians to depend on God alone for all good thinges and in the vse of meanes by prayer to seeke vnto him for a blessing for as his goodnesse giues vs the meanes so his prouidence must make it effectuall to our benefite Secondly it exhorteth all men that receiue any good spiritually or bodily thankfully to acknowledge it to come from God and in euill things to bee patient and wel-pleased with God because they are sent of him after the example of Iob 1 21. and of Dauid Psal. 39. Tim. Wherefore doth the Apostle say that all thinges are for God Silas His meaning is that all things are of him and of no other moouing cause and by himselfe none other helping him so they are onely for his owne glorie and for no other end for he made all thinges for himselfe Prou. 16 4. Reuel 4 11. hee predestinateth adopteth and iustifieth men to the praise of his glorious grace Ephes 1 5 6. Hence our duty is to giue him glory in and for all things 1 Cor. 10 30. as the riuers which flow out of the Sea returne thither againe so God is to bee praised for all good things because of him alone they proceed herein true children are discerned frō Bastards who haue no affection toward the glory of God whereas his adopted children make it the scope of all their actions Tim. What may we learne by the last wordes To him bee glory c Silas That all must effect and approoue Gods glorie vpon all good occasions desiring it with all our heartes and gladsomnesse willingly ratifying it which is a very sure token of an adopted childe of God to wish and approoue his Fathers honour with griese to thinke of the hurt done to it by blasphemies and other wickednesse and with much ioy studying how to promote it in their liues and callings by praiers and praises good practises especially where there is this good minde in any measure after the hallowing of Gods name it is a good mark of one who in truth saith O our Father CHAP. XII Exhortation to morall Duties DIALOGVE 1. Verse 1. I beseech you therefore Brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable soruing of God Timotheus SHew vs how this Chapter dooth depend vpon the former Silas In the former Chapters Paul had handled doctrinal points of Faith as Iustification Sanctification Predestination vnto the end of the eleauenth Chapter Heere at the 12. Chapter hee beginneth the next part of his Epistle which is pareneticall or exhortatorie for he exhorteth all Christian professors in the person of the Romanes vnto duties morall in this chapter Secondly vnto ciuill in the next Thirdly vnto charity about things indifferent in the 14. part of the fifteenth Chapters and then descends vnto familiar things Chapter sixteenth Tim. What Method and Order doth the Apostle keepe in this Chapter Silas Hee exhorteth vnto generall duties belonging vnto all Christians affirmatiuely in the first verse shewing what they should do and negatiuely in the second verse warning what they should not do after that from the third verse vntil the ninth verse he perswadeth vnto particular duties which are to be done in respect of some degree or function ecclesiasticall Lastly in the ninth verse hee returneth vnto common duties which appertaine vnto al professors vnto the end of the Chapter Tim. Tell vs what is the sum of this first verse which wee haue chosen for our Text Silas It is an earnest exhortation to stirre vp al christians whatsoeuer with all their power to study and endeauour to leade their liues holily and iustly In this exhortation there are to be noted two things chiefly first the matter which is to become a liuing sacrifice to God This Sacrifice is qualified with fiue conditions and confirmed or vrged with two reasons Of the conditions the first is to be voluntarie in these words the yee present Secondly that it must be of the body that is of the whole man by a Synecdoche Thirdly a liuing one Fourthly holy Fiftly reasonable Now the reasons of the exhortation be two one from the mouing cause Gods Mercies the other from the finall end That GOD may be pleased Tim. What is the other grand or maine thing to be considered in this verse Silas The manner of the exhortation which is by a sweete obtestation I beseech you and by a louing compellation Brethren that is all Christian professors which haue one common faith and religion Tim. What instructions may we take from this milde manner of exhortaion Silas That the Ministers of Christ must not alwayes stand vpon their authority nor alwayes vse seuerity but sometimes deale by milde intreaties and perswasions Philē 8 9 10. For Ministers be fathers who be milde and deale gently Secondly the Spirite of the Gospell is the spirite of loue Thirdly the Children of God being of an ingenuous