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
an entrance into the description of the fight and combate betweene the flesh and the Spirire which hee very notably setteth foorth in his owne person vnto the end of the Chapter For hauing opened the estate of all men Iew and Gentile vnder the guiding of sinne with-out Christ Chapter 1 2. and secondly their estate vnder the grace of redemption by Christ being iustified by faith they haue peace with God Chapter 3 4 5. and thirdly their estate by grace of sanctification or regeneration opened in Chap. 6. the iustified by faith are freed from the dominion of sin as wel as from the guilt thereof Now in the end of this 7. Chapter what weaknesse and disficulties are in this estate of sanctification how tough and dangerous a conflict with sinne regenerate men haue is most huely set foorth in Pauls owne example beeing a regenerate person heereupon he now speakes of himselfe in the present time Tim. But doth Paul speake thus of himselfe as hee was aregenerate man Sil. He doth so he doth now speake of himselfe as he was an Apostle regenerate not as he was a Pharisie vnregenerate Because he doth not speak of himself in the time past as he did before in this Chapter verses 8 9 10 11. but now he speaketh in time present saying I am carnall sould vnder sinne Tim. But Paul as he was an Apostle was holy being sanctified by the Spirite aud therefore spirituall not carnall Sil. It is true being conuerted and made an Apostle he was spirituall and holy yet not simply and absolutely so but in part onely and vnperfectly hauing still some sinfull corruption sticking in him which did fight against the diuine Law as he afterwards speaketh of himselfe verse 17 18. and 22 23. where hee distinguisheth betweene the flesh or sinne and himselfe as hee was renewed Tim. What then is the summe of this Scripture Silas Thus much Paul confesseth that being a regenerate man yet there did still abide in his nature corruption of sinne which violently resisted the Law so as hee could not attaine that perfect integrity and vprightnes or spirituallity as I may so speake taught in the law but was forced against his owne will often to do against the Law and to obey the lusts of sinne The conceite of Origen is strange and false as if Paul in the person of a naturall man did onely expresse the battell of reason and appetite Tim. What are wee to learne out of this free and franke confession that Paul maketh of his owne vicious naughtines Sil. First that it is a good fruite and sure note of a regenerate person vnfaignedly and ingeniously to confesse their sinfull infirmities wherein there is a great difference betweene the childe of God and those that bee but hypocrites for an hypocrite doeth commonly deny defend or extenuate his sinne or confesseth it more out of the feare of punishment then for the griefe of the offence or out of hope of pardon but the Children of God doe the quite contrary for they freely accuse themselues out of a loathing of their sinnes with trust of the forgiuenesse of it by Christ. Tim. What reason moueth them thus to do Silas First because it is the high and ready way to pardon the promise whereof is made onely to a faithfull and sound confession 1 Iohn 1 9. Secondly because this kinde of confession is both gratefull to God in that it is commaunded of him and doeth render vnto him his due praise Thirdly it is a true testimony and marke that our repentance is not counterfet and hypocritical but hearty and sincere because wee are contented to ashame and abase our selues that wee may giue God the glory and the Church a good example Lastly because it brings true peace vnto the conscience of a sinner These reasons and grounds are sufficient to moue the childeren of God euen openly and publikely to accuse themselues when need requires as appeares in the example of this our Apostle who to the end hee might yeelde due praise to God and to his lawe and giue vnto the faithfull an example of true humiliation doth in this place publikly accuse himself of sinfull corruption and of bondage to sinne in part for as hee doth here accuse himselfe generally of sinne so hee doeth elsewhere charge himselfe with sundry speciall foule vices by name see 1 Tim. 1 13. The like did Dauid and Salomon and Peter and innumerable others whereof mention is made in Sacred story Tim. What profit are we to make of this poynt Sylas First it ministreth great comfort to such as hauing and feeling their sinne are ready in vprightnesse to accuse and condemne themselues before God and men as neede requires for it declares them to be the new-borne children of God because none saue they can do this Secondly it instructeth all Christians as they tender Gods glory or their owne Saluation frankely to confesse those their sinnes with their mouths of which they haue a sence in their hearts and a checke in their conscience Thirdly it affords sharpe reproofe vnto such as deny their sins or confesse them constrainedly for this argueth that they are yet in the power of sinne seruants to their lusts void of the Spirite of grace wherewith the Children of God are led and vtterly carelesse both of Gods glory their owne good and other mens whom by the example of their humility they might edifie Tim. What other things doe we learn from this confession Silas That in all true repentance originall and birth-sinne is euer to be bewayled selt and confessed Psal. 51 4. 5. The reason is because the flesh or birth-sin being the roote of all other sinnes hee cannot be thought to repent of any sin that doth not repent and loathe this Tim. What is the vse of this poynt Silas It warneth vs in all our repentance to look back to the fountaine to wit corruption of nature Secondly it ptoues their repentance to be faigned who neuer complaine of this with a truely humbled heart either they bee ignorant or carelesse of this soule spotte and so vnrepentant Tim. Hauing spoken generally of the whole verse tell vs now what be the parts of this confession Silas Two first hee confesseth himselfe to bee carnall Secondly that he is the seruant and bondman of sin sold vnder sin Tim. In what respects doeth the Apostle call him selfe carnall Silas In two respects first because he was so by nature being borne of flesh infected with originall sin and corruption euen from his birth Secondly in respect of carna infirmities which did still cleaue vnto him euen after his ewe birth as ignorance vnbeliefe doubting pride vaine glory and hypocrisie and lusts of all sorts which trobled continually the Apostle euen in this his estate of regeneration Tim. But how may it be that a man should bee at once both regenerate and carnall Sil. Men in Scripture are called carnall in a double sence First the
hee insinuateth that neyther they could performe by any power of their owne what hee had moued them vnto nor yet hee inable them to doe what he taught But of all his instruction the successe depended wholy in Gods blessing and helpe and therefore but requisite that Sermons and exhortations should begin end with prayer to God as to assist speaker and hearer to doe their duties well so to make all prosperous when they haue done In seeking and suing to God alone it so checks the inuocatiō of creatures as it teacheth the faithfull to resort to God alone for euery good guift God alone doth both know and fulfill the desires of his children and it is an honour peculiar to him to be trusted in and called on Psal. 50 15. The matter of his prayer is that wherein he saide Chap. 14. ver 17. That the kingdom of God stood so now he prayeth not That they might bee filled with meats and drinks but with peace with God in themselues towards their Brethren and ioy that is encrease of peace euen spirituall gladnesse of the heart freed from terrors of Gods wrath and cheared with the sence of Gods loue in Christ and hope of glory All Ioy signifieth solid and firme ioy such as lasteth not like the vanishing ioy of worldlings who reioyce in prosperity and are sad euen heauy to death in calamitie as Ionas gourd grew in the day and dyed in the night but durable ioy which will not be taken away or quenched with the sharpest crosses Of this peace and ioy he noteth the true causes and the nearest to wit Faith or the righteousnesse of Faith a sure grounde of all Christian peace and comfort and Hope which is a sure expectation of all good things needefull for vs and namely of eternall life Of which infallible expectation the mercies and truth of the Father the regeneration of the Spirite the merites of the Sonne be both the fountaine and props Note further that of these graces he sets downe the hiest cause the holy Ghost by whose power that is mighty working they are giuen and encreased vnto a great measure which is heere expresly begged God fill you that you may abound in all ioy Tim. What is the Doctrine of this 14. verse thus interpreted and analyzed Silas The first is that it is God alone in whom Christians are to fixe all their hope and trust for he is called the God of Hope not only with respect to the verse 12. or for that he is the author of Hope engendring all liuely hope as he is tearmed God of patience 1 Pet. 1 3. but especially for that he is the obiect of hope being hee in whom alone all hope is to be placed and that for these Reasons First God not onely commands to trust in him alone but threatneth a curse to such as haue hope affiance in men 1 Tim. 6 17. Ier. 17 5. Secondly examples of holy Patriarkes and Kings which hoped in God and were not confounded but deliuered Our Fathers trusted in God and were saued saith Dauid Thirdly God besides his mercies fidelity and omnipotency hath infinit means to succour his which relie on him Therefore let all men trust strongly in God and renounce all other hopes either Popish in their owne merits a rotten post to trust in or worldly as in horses friends riches c. which are but vaine thinges to saue a man Ps. 20 7. Tim. What is the second Doctrine from this 13. verse Silas That godly Christians must labour after the greatest measure of Faith hope peace ioy and other graces neuer contenting themselues with any portion till they be filled and do abound The reason is because such is Gods will else Paul would not haue asked fulnes and aboundance of God As couetous men neuer thinke they haue Gold enough so let Gods childe neuer think he hath graces enough for he is bound to waxe spiritually as plants and young children do naturally and the more grace he hath the more and better seruice shall he do to his God Also it is a signe of sauing grace when it growes and abounds Tim. What vse is to be made of this doctrine Silas First it reprooues such as sweate and take paines to thriue in the world but do not so to thriue in grace Such also as rest in beginnings and couet not perfection Also such as go backwards and fall away And encorageth all Christians by all good means of reading meditation hearing prayer conference keeping a good conscience by right vse of the Lords Supper to labour after encrease in spirituall things Tim. What is the last thing which we learne from this 13. Verse Silas That Faith is the parent of hope and both togither bring forth sound peace and ioy and of them all the holy Ghost is head cause and worker And lastly that Pastors must pray effectually for their people Tim. Passe to the 14. verse what obserue you therein for edification Silas Paul passeth forwards to the conclusion of this Epistle wherein first he praiseth them verse 14. and then defendeth his writing to them verse 15. From his commendations of them Ministers and others learne that we are not alwayes to exhort and reprooue our hearers there is a time for praises also namely when the parties vppon our knowledge deserue praise Secondly when the thing praised is excellent Thirdly if the persons be capeable to wit such as will not be puffed vp thereby but excited more to their dutie Fourthly when Gods praise is chiefely aymed at without base flattery then it is wisedome to praise for praise is a spurre in the praysed to piety and witnesseth the charity of the prayser Our Apostle might haue beene thought to haue beene sharpe considering former and round admonitions and somewhat suspitious of the Romanes hauing so feruently and often prayed for them as if all had not been well but farre amisse but by his present praises hee quickens them to godlines and quitteth himselfe from sinister and vncharitable suspition whose example is to be followed of Ministers and other Christians Tim. But what is the subiect or matter of his praise which he giueth the Romanes Silas After he had louingly saluted them by name of Brethren to intimate his owne loue and inciteth theirs and shewes that he spake not by hearesay or anie ydle report but of a strong perswasion grounded onely vpon the profession and effectes of their Faith which was verie famous thoroughout the Christian worlde Romanes 1 8. then hee prayfeth them in three respects First because of their great goodnesse Full of Goodnesse that is enriched with piety towards God and men and namely with mercy and kindnes towards the brethren Secondly their excellent faith and skilfulnesse in diuine things wherein they had attained such a perfection not absolute which had no want for then they needed not mutuall admonition but such as in this life may bee attained vnto in comparison of
Law entred namely to encrease sinne and make the grace of God to superabound in the two last verses For this first verse there be these foure thinges done in it First the Author and worker of so many great benefits is mentioned The Lord Iesus Christ. Secondly the hand which receyueth him to wit Faith Thirdly Iustification as the imediate fruite of Faith in Christ. Fourthly Peace as the neerest effect of a iustifying Faith Touching the words by Iustified is meant as afore in Chapter 3. to bee absolued from sinne and accepted as righteous before God thorow or by faith that is not for faith as a meritorious cause or by infusiō of the habite of faith formed by loue but by faith as a spirituall hand instrument receiuing Christ dead and raised again By peace not mutuall concord between Iew and Gentile differing about the Law but reconcilement with God and therefore the verbe Haue is to bee read in the indicatiue not in the imperatiue moode as the olde Latine translation reads it which reading and sence some of the Fathers fauour contrary to the authoritie of the Greeke Copy Tim. What is the drift of this Chapter Silas To teach and set foorth iustification by the effects and by the contraries The effects of iustification mentioned in this Chapter be sundry First peace with God Secondly accesse vnto his grace Thirdly standing in that grace Fourthly hope of glory these bee internall they which follow be externall Fiftly reioycing vnder that hope Sixtly ioy in tribulation Seauenthly patience and experience out of a sence of Gods loue in Christ. The contrary is Adams disobedience and death ensuing thereby Tim. What vse is to be made of these fruites of Iustification Sil. A two-fold vse First there is a reason from them to proue that Iustification is by faith the reason is this That Iustification which breedeth and bringeth foorth peace and the rest of these effects that is true Iustification But Iustification by faith bringeth foorth peace and the rest of these effectes therefore it is the true Iustification The second vse is this by these effects in our selues we try out the truth and certainty of our Iustification before God Where these effects be found in any true measure there the cause which is iustification must go before Tim. What 〈◊〉 the first of these effects Silas Peace with God by which some thinke is meant mutuall concord and amity amongst men then they do read it exhortatiuely Let vs haue peace but this cannot heere be vnderstood for then he woulde haue saide peace with men neither would he haue said in the first person we haue But by peace with God is vnderstood Reconciliation not humaine but diuine atonement whereby our sinnes which breede enmity and separate God from vs beeing forgiuen vs wee haue him now pacified towardes vs and of a more then terrible Iudge he is become a most kinde and amiable Father Tim. Then our sinnes had made a diuision betweene vs God Silas They had so but the guilt of them being done away and pardoned through faith in Christs death now God is one with vs and we with him euen so manie as haue Faith to beleeue in Christ who was dead and risen for them Tim. Where doe ye finde peace put or vsed for truce or attonement with God Silas In many places of Scripture as where Christ is called our peace and the Prince of peace our Peace-maker Esay 9 6. Ephes. 2 21. Col. 1 18. Tim. Is this a great benefit to haue God reconciled vnto vs Silas Yea surely for all our happinesse standeth in it and without it there is nothing but misery For in his fauour is life and death in his displeasure From which benefit dooth follow a tranquillity and peace within our selues which is called peace of Conscience vpon which doth follow another outward peace euen agreement among Brethren Tim. What do ye call peace of Conscience Silas When the wounds and terrors of the Conscience caused in vs by the feare of Gods iudgements for sinne being healed by the death of Christ instead of accusing and terrifying it doth excuse and acquit vs before God whereof followes vnspeakable quietnesse rest in the soule Tim. What difference put ye between a true peace of a good Conscience and a false peace of a dead and benummed conscience Sil. They agree in this that both are quiet but in other thinges they differ much as first the dead conscience is quiet because it hath no feeling of sinne at all of the terror of Gods wrath for the same but a good conscience is quiet because it feeleth sinne to be forgiuen God pacified Secondly a dead conscience feareth not sinne but a good conscience is awfull of sinne Lastly a dead conscience though it be quiet yet it comforteth not but a pacified conscience hath vnspeakable comfort within it selfe For it is a continuall Feast chearing the heart admidst dangers Tim. How is this peace of Conscience gotten and preserued Sil. It is gotten two waies First by grieuing for our sinnes past done against Gods Law Secondly by beleeuing the promises of the Gospell touching forgiuenesse of sinnes Also it is two wayes preserued first by auoyding all but especially knowne sinnes Secondly by doing euerie dutie vprightly though not perfectly Thirdly by often confessing our sinnes and earnest asking of pardon and forgiuenesse for them Tim. May not this peace with God be lost Silas The sence of it may bee lost but the thing it selfe cannot be lost the sence of it may bee lost eyther by some grosse actuall sinne or by some strong fitte of temptation or when men waxe proud and secure This may be declared by the comparison of the Sunne vnder clouds of fire couered vnder ashes of trees dead in the Winter of a man in a trance Also it may bee declared by the examples of the godly as Iob Ieremy Dauid Ezekiah Christ. Tim. How is this peace recouered after the sweetnesse of it is lost Silas By priuate prayer and comforts of the Godly Iames 5. Secondly by remembring the olde mercies of God Thirdly by attending the publicke Ministery Fourthly by renewing our repentance more seriously Tim. By what meanes is our peace wrought with God Silas By meanes of our Lord Iesus Christ without whom nothing is to bee found in God but wrath and horror As contrarily thorough his mediation and merit all grace and fauour is procured for vs. They which say that Iesus is the preseruer of vs in this estate of peace say true but say not all for this peace was effected by Christ as a ioynt cause and fellow-worker with his Father for whatsoeuer the Father doth that dooth the Sonne DIAL II. Verse 2. By whom also wee haue had an enterance by faith vnto this grace wherein we stand and reioyce in hope of the glorie of God Tim. VVHat is the Sum and drift of this Text Silas To lay downe three fruites of a iustifyfying Faith First
things of the spirit doth bring forth life and peace therefore we are bound to follow the affections of the spirit endeuoring diligently and vprightly to perform and doe such good workes as we shall be moued vnto by the holy Spirit working in vs. Tim. Let vs now heare you expound the words and tell vs what is here meant by flesh Silas That same vicious and naughty quality of sinne powred into our nature from our conception by carnall generation whereby both in our reason and will wee are wholly inclined to all sinfull things and not at all disposed to any good but rather cleane bent against euery good thing Gen. 6 5 Colo. 1 21. Tim. What is here signified by wisedome Silas The concupiscence lust and desires of the flesh or mans sinnefull nature as Gala 5 24. They which are Christes haue crucified the flesh with the affections and lusts The word Phronêma may indifferently be interpreted wisedome sence affections desires or lust so that the meaning of the first word should be this That which corrupt nature lusteth after and desireth if it bee obeyed leadeth to death Tim. Why would the Apostle call the desire and lust of sinning by such a word as signifies wisedome Silas For two causes first for that vnto carnal wicked men it seemeth wisedome to desire and do wicked things for wicked men apply all their witte subtilty policy and craft howe to contriue and effect wicked and sinfull purposes being wise to doe euill and being done glorying in it as if it had beene wisely done Secondly to teach vs that that which is in man being vnregenerate most noble and most highly esteemed of to wit his wisedome vnderstanding and counsell it is a corrupt and deadly thing leading and guiding men in such pathes and wayes as will at last bring them to euerlisting destruction so farre off it is that naturall wisedome should bee able to perceiue the things of God and to direct men to do things pleasing vnto God seeing it is darknes and enmity vnto him Tim. What is the instruction you gather from hence Silas First it admonisheth euill men not to reioyce in their wisedome which is such an euill and deadly thing being seuered from Christ. Secondly it warneth the godly to examine euen their wittiest thoughts and deuises to bee humbled for them if they come from the flesh Let the best and quickest wits most suspect and looke most carefully to themselues Tim. What is heere meant by death Silas A deadly thing as before Rom. 7 24. Where sinne is called the body of death The reason why sinne or the lust thereof is counted a deadly thing is first because it comes from such persons as are dead in trespasses and sinnes Ephe 2 1. Secondly because the lust of sin brings foorth death eternall and deserues it as a proper and meritorious cause of it Rom. 6 23. Tim. How comes it that the sinnes which men doe heere in a short time merit punishment which is without any limit or end Silas First because God hath so decreed it it is his owne ordinance and appointment that the soule that sinneth shall dye Ezek 18 20. Secondly an infinite and eternall Iustice is offended by sinners Thirdly because sinne in wicked men growes vnto perfection and they which follow sinfull lusts would do it for euer if they might liue for euer Tim. What is the instruction that ariseth from these words in death Sil. First that the godly from hence are to bee warned to auoide and abhorre euery sinfull lust and desire because it deserues death eternall wherewith howsoeuer God will not punish the faithfull because there is no condemnation to them being in Christ yet it standeth them much vppon greatly to take heed of louing and doing that which may make them guilty of such horrible paine in Hell fire A wise man would not deserue the losse of his temporall life though he were sure to be pardoned What madnes then were it to deserue the losse of eternall life vpon hope of pardon Secondly the wicked from hence are also to be warned that as they abhorre death and would not dye and perish euerlastingly both in body and soule so let them beware that they goe not on to fulfill their fleshly and sinfull desires of pride couetousnesse enuy c. For he that is truth it selfe hath spoken it that the wisedome of the flesh is death and all vncleane persons shall be cast into the burning lake Reuel 21 27. Tim. Come we now to the next words and tell vs what is meant heere by the Spirite and by the wisedome of the Spirite Silas By Spirite is heere meant holinesse and newnesse of life which is heere called the Spirite because the Spirite wisedeme of the flesh Silas The affections and lusts of our corrupt nature which are of two sorts The first sort be in the vnderstanding part of the soule called the mind as counsell discourse of reason purposes drifts thoughts desires motions together with all actions taken in hand by carnall wisedom yea the very principles and beginnings of this carnall wisedome as they be in men vnregenerate they are wholly infected with naturall blindnesse and vnbeleefe being vtterly displeasing to God The second sort be seated in the will and doe flow from thence as anger wrath enuy couetousnesse pride emulation c. with all the actions that proceede from such lusts Tim. Wherefore are these affections and lusts called by the name of wisedome Silas Because carnall men are wise to doe euill esteeming it not the least wisedome to plotte and performe sinfull deeds See before Tim. What is heere meant by enmity Silas Enmity doth signifie an aduersary an enemy or one that fighteth against another The Apostle doth rather chuse to say Enmity then enemy because enmity is a word of greater force and vehemency seruing more to encrease and aggrauate the naughtinesse and hurt of sinne For it sheweth that the lust of the flesh doth greatly striue against God as an extreame enemy of his See the like speech Phil. 1 21. For Christ is to me both in life and in death aduantage or gaine that is very gainefull Tim. Doth not this enmity argue that once there was friendship betweene God the Creator and men his Creatures Silas It doth so for there was a friendship betweene them at the first creation of man when God printed in mans soule the image of himselfe consisting in perfect knowledge righteousnesse and true holinesse then did God loue man and man did loue God againe This friendship was broken off by the malice of Sathan inspiring the hearts of our first parents with vnbeliefe pride and sinne from whence arise this fearefull enmity God extreamely hating man for sinne and man through sinfull affections extreamely hating God For sinne made a separation and diuorced the Creator from the Creature which were sweetly linked together in an holy and happy Communion Tim. How may it be made cleare vnto vs that all naturall
any which be iustified and saued they are beholden to the great and exceeding goodnes of God for it Ephes. 2 7 8. Secondly God so loues his Children as he is not onely good to them but rich to them and heapeth his grace vpon them See Ephes. 2 5. Thirdly wee haue no cause to enuy other Christians seeing God is rich enough to suffice all as the Sun hath light enough for all that stande in it Therefore as the Iewes are to be blamed for grutching at the conuersion of the Gentile whereby nothing was taken from the Iew so they are faultie and do sinne which frette at the prosperity of others either spirituall or bodilie This disease springeth frō hence that they consider not that the goodnesse of God is bottomlesse being such a fountain as can neuer be drawne dry his riches being farre vnlike worldly riches which are diminished by giuing Tim. Whence is the second authority fetched Silas From Ioel 2 32. Tim. How may it appeare that Paul doth rightly apply this to Christ and to faith in him Sil. By comparing this text with Acts 2 21. where Peter expoundeth this place of Ioell touching Christ saluation by him such harmony there is in the holy Scripture Tim. What doctrine learne we from this verse Silas That whosoeuer confesseth Christ and calleth vpon him is sure of saluation because God hath so promised Secondly that religious prayer is to be directed vnto God alone because hee alone is the searcher of the heart and is God alsufficient Gen. 17 1. Here falleth to ground inuocation of Saints Thirdly that there is no true prayers but in the Church of God which is the Sion and Ierusalem where the Prophet promiseth deliuerance and saluation Fourthly the people of God neuer pray to him in vaine for howsoeuer they are not heard in that very particular which they request for that God seeth it not expedient for thē yet seeing they that call on him are saued therefore hee is neuer called on without great fruite and wholesome effect This is a great encouragement to diligence yea and vnto constancy in calling vpon God through Christ considering that they shall be heard vnto saluation though they be not alwayes heard vnto their desire DIAL X. Verse 14. But how shall they call vpon him in whom they haue not beleeued and how shall they beleeue except they heare how shall they heare without a preacher and how shall he preach except he be sent Tim. VVHat is the purpose and drift of this text Silas Sithence the righteousnesse of faith is the onely true righteousnesse doth in common by the promise of God belong to 〈◊〉 and Gentile as we haue seene out of the former text The purpose of the Apostle is nowe to proue that the Apostles must be sent of God to preach the Gospell to both people to be as the ordinary meanes to be get faith and to bring them to Christ that through his righteousnes imputed to them they might bee saued And heerein a secret obiection is answered for our Apostle hauing soundly confirmed that our true righteousnesse before God which bringeth peace to the soule must be had not by working after the law but by beleeuing the Euangelicall promises of forgiuenesse of sinnes and life eternall by Christ dead and raised and that these promises equally belong to Iew and Gentile The next thing to be required was this how we might ordinarily come vnto attaine this faith and the righteousnesse which it layeth hold on whereunto Paul now answereth that this is gotten by means of Apostles and other Preachers sent of God to preach the word of the Gospell So as this text of all other Scriptures doth very plainly and worthily commend to vs the singular excellency the great fruite and necessity of the worde preached being the meanes ordained of God to conuay into the heartes of elect Iewes and Gentiles that most precious guist of faith which receiueth Christ and his righteousnes vnto saluation in heauen Tim. What argument doth the Apostle vse to proue his purpose by Sil. By a gradation or proceeding from the effects to the causes negatiuely or from the cause to the effect affirmatiuely Thus God by his Prophets promised saluation indifferently to Iewe and Gentile but without calling on God or prayer there is no saluation and none can pray without faith and no faith without hearing no hearing without a Preacher no Preacher without commission or sending Therefore it is necessary to all people for the obtayning of saluation that God send his Apostles and other Ministers to preach the word From the causes to the effects the argument runneth thus affirmatiuely it is by the free and merciful sending of God that men do preach such as preach ought to bee heard by hearing Gods word there commeth faith faith bringeth prayer prayer is a sure note of saluation therefore God must send some to bee Preachers that others may get saluation Or thus Gods sending causeth Preachers preaching bringeth hearing hearing breedes beleeuing faith worketh prayer prayer obtaines saluation This serues to stay the Iewes from grudging against the Apostles because the Gentiles being appointed of God to faith and saluation must not be denied the meanes and helpes by which God will saue his owne therefore no cause to mislike the Apostles for preaching the doctrine of Christ to the Gentiles Tim. After what fashion and sort is this text set downe Sil. By interrogations or questions which are negations in force and must euery one of them bee thus answered they cannot how shall they call on him in whom they haue not beleeued The answere is they cannot and so of the rest Tim. How many be the steps or parts of this gradation Sllas They be sixe First saluation Secondly calling on God Thirdly faith in Christ. Fourthly hearing Fiftly preaching the word Sixtly the sending or vocation of God which are knit together in one chaine as causes and effects the first being concluded of the last and the last inferred of the first as we haue before set downe Tim. What doe ye call saluation verse 13 Silas A deliuerance from all sinne and all miseries and the enioying of most perfect blisse in heauen This saluation is giuen the elect in this world imperfectly by iustification deliuering from all guilt and the whole punishment of sinne and by sanctification freeing them in part from the power and dominion of sinne and perfectly by glorification in the world to come discharging the elect of all the remainder of sinne of all corruption and infirmities whatsoeuer that they may be like Christ in his celestiall glory and felicity Tim. The calling vpon God how manifold is it Sil. Twofold first false and counterfet when men draw neare with the lips onely as the Pharisie prayed Luke 18. 11. Secondly true and sound when with our hearts wee desire of God needfull and lawfull things with sure trust to obtaine them through the intercession of Christ.
word there is a Church The Church may consist in one man that receiueth the word as Luther writeth of himselfe that if he were alone and did alone beleeue he himselfe were the Church yea saith he if the word of God were in hell euen in hell there would be a Church likewise there was a Church in Israel so long as they receiued the worde the hauing or not hauing whereof maketh a Church or no Church To the second it is very sure that these seauen thousand were not in Iuda but in the backe-sliding kingdome of Samaria for there it was that knees were bowed vnto Baal also there it was that Elias was left alone and there did Obediah hide the hundred Prophets of the Lord as for Iuda Elias had no cause to complaine of it for hee knew very well that there were many true worshippers of God the very Souldiors amounting to ten hundred thousand 1. Chron. 17 14 15. c. Now to the thirde exception I say that indeed the Christian Church if wee respect the promises of saluation had better that is to say more clearer and full ones shaddowes and tipes being now ceased and Christ being now come in flesh but touching continuance the Iewish Church had no lesse the promise of God to abide till his first comming then the Church had for her continuance till his second comming And concerning the outward estate of the Church eyther of the olde or of the new Testament God did neuer promise that it should bee alwayes visible To the fourth it is true for besides all such as consented vnto him in the kingdomes of Armenia Gracia Slecia Morania where 54. noble men wrote to the Councell in behalfe of Maister Iohn Husse to iustifie his opinions and teaching to bee Orthodoxe there were innumerable in the midst of Popery which were of Luthers minde both in France England Scotland Calabria Piemont c See the French story who were by nick-name called of the Popish route Waldenses Wickcleuians Lollards Pauperes De Lugduno 〈◊〉 Picardi this was three hundred yeares afore Luther There was two hundred yeares betweene Wickliffe and Luther and very 〈◊〉 so much betweene Husse and Luther Also 〈◊〉 of Prage was a professor an hundred yeare before him One Sir Iohn Old-Castle Knight and Lord Cobham suffered martyrdom for the truth about an hundred yeares afore Luther preached So did Sir Roger Acton knight and Sauanarola Ioannes Picus Earle of Mirandula published in Rome the doctrine of the Gospell certaine yeares ere euer Luther appeared What should I speake and tell you of numbers of the Popes owne dearest friends and followers which long before Luther began to distaste Romish superstition and to foretell by a spirite of prophesie the reformation which Luther by preaching the Gospell of Christ should bring into the world As in England one Grosthead Bishop of Lincolne and one 〈◊〉 to a certaine yong man which came to visite him said Thou shalt liue to see the day when al Diuines in a manner shal abhor hisse at the Romish doctrine One Tilemannus Spendebarge spake thus on a time to his sonnes saying Shortly this religion which now flourisheth shall come into extreame contempt Also Ioannes Keiserbergius a Preacher at Argentiue There shall saith he come a certaine man stirred vp of God which shall restore religion Ioannes Hilten beeing cast into prison for freely rebuking the abuses of Monkes did thus say to one who repaired to him That he had done nothing against Monasticall life but there would one arise in the yeare 1516. who should ouerthrow the Monkes nad they shold in no wise be able to withstand him and that very same yeare Luther began to preach A certaine ancient Diuine named Andreas Proles spake thus to some about him O brethren the estate of Christianity hath need of strong and great reformation which methinkes I see now to approach apace And to one who demanded of him why he did not beginne to discouer and resute corruptions in doctrine and life he answered I am stricken in years weake in strength of body and minde but GOD shall raise vp one of an heroicall spirite full of courage and strength industrious and eloquent which shall mightily oppose himselfe vnto errors and begin the reformation of the Church to whom God shall giue such an heart as he shal be bold to resist euen the Potentates of the earth which thing was afterward fulfilled in Mayster Luther Finally those two fore named men Husse and Hisrome of Prage vttered these propheticall words of Luther Ierome saide to the Councel of Constance I cite you al within one hundred yeares to answer to me before the iust Iudge thus in Latine 〈◊〉 〈◊〉 〈◊〉 Deo respondabitis and at the end of an hundred yeares was Luther borne Iohn Husse faide at his Martyrdome This day you do roast and broile a goofe Husse in the Bohemian tongue signifies a Goose out of whose ashes shall arise an Egge which you shall not bee able to breake but it shall breake you all in pieces This was verified in Luther Also he saide 〈◊〉 que dixi sub 〈◊〉 〈◊〉 super tecta And againe hee added That the Church must be reformed and all thinges made new also that 〈◊〉 would send one after him that should bee more valiant that the power of Antichrist should be shortned Now whereas Papists do say that none were in all points of Luthers beleefe that is a 〈◊〉 cauil for it was enough that they did agree in the chiefe matters Amongst the Fathers Irencus differed from Victor Anicetus from 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 from Cyrill Augustine from Ierom yet they were all counted to be of one Church At Rome 〈◊〉 Scotists Dominicans and Franciscans Priests and Iesuires be knowne to iarre yet are they still reckoned of one religion Tim. What profit are we Christians to make to our selues of this point Silas First it confuteth the Papists which make vniuersality multitudes and visibility to be markes of the true Church which may bee and often is in the Worlde without these things nay these markes belong to Paganish and impious prophane popish societies Secondly it affoords a comfort to Gods people when they are brought to a small contemptible number and estate hauing people Priests Princes and the whole Worlde against them no new or straunge matter often so heeretofore Thirdly an admonition to warne vs that we do not looke euer to haue such externall peace as now wee enioy and such great companies to ioyne with vs in the profession of Christ and his Gospel by their examples and encouragements to whet vs on Lastly that we doe not thinke the worse of the truth and doctrine of God for the few followers of it nor any whit the better of Idolators for their huge multitudes Neyther that wee rashly censure nor hastily sende all to the diuell which are not knowne to vs nor appeare to vs to bee the Seruants of Christ Rom. 14.